Antonio Damasio, Descartes’ Error: Emotion, Reason, and the Human Brain (G. P. َ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ
Putnam’s Sons: 1994; New York: Penguin, 2005),
Bart Barendregt. Economist, “The Online Ummah” Aug 18th, 2012.
Bediüzzaman Said Nursî, Lem’alar, On Birinci Lem’a: Yedinci nükte, 108, http://www. sorularlarisale.com/index.php?s=modules/kulliyat&id=1922.
Bukhārī and Muslim, Ṣaḥiḥayn (al-Maktabah al-Shāmilah).
Cary Cherniss, Melissa Extein, Daniel Goleman, Roger P. Weissberg, “Emotional Intelligence: What Does the Research Really Indicate? Educational Psychologist 41(4), 2006, 239-245].
Daniel Goleman, Duygusal zeka neden IQ’dan daha önemlidir, translated by Banu Seçkin Yüksel (İstanbul: Varlık Yayınları, 2002
Daniel Goleman, Emotional Intelligence: why it can matter more than IQ (New York: Bantam Books, 1995).
Edwin A. Locke, “Why Emotional Intelligence Is an Invalid Concept,” Journal of Organizational Behavior 26.4 (2005):
Greenberg, “The Clinical Application of Emotion in Psychotherapy,” in Handbook of Emotions,
Hans-Georg Gadamer, “The Problem of Historical Consciousness,” trans. Jeff L. Close, in Interpretive Social Science: A Second Look, eds. Paul Rabinow and William M. Sullivan (Berkeley: University of California Press, 1987),
________________, Philosophical Hermeneutics (Berkeley and Los Angeles: University of California Press, 1976), 27.
________________, Truth and Method, eds. Garret Barden and John Cumming (New York: Crossroad, 1988), 239-40
________________. “Hermeneutics as practical philosophy” in Reason in the Age of Science (Cambridge: MIT Press, 1982), 103
Howard Gardner, Frames of Mind: The Theory of Multiple Intelligences (New York: Basic Books, [1983] 2011).
Huston Smith, Beyond the Post-modern Mind (Wheaton, IL: The Theosophical Publishing House, 1989), 73.
Ibn Qutayba al-Dīnawarī (d. 276/889), Gharīb al-ḥadīth, ed. ʿAbdallāh al-Jabūrī (Bagh- dad: Maṭbaʿat al-ʿĀnī, 1397/1976-77 and al-Maktabah al-shāmilah) 1: 81
Ibrahim Kalin, “Islam and Science: Notes on an Ongoing Debate” in Gary Laderman and Arri Eisen, eds., Science, Religion and Society: An Encyclopedia of History, Culture and Controversy (Armonk, N.Y.: M.E. Sharpe, 2007), 113.
____________, “The Sacred versus the Secular: Nasr on Science” in Library of Living Philosophers: Seyyed Hossein Nasr, L. E. Hahn, R. E. Auxier and L. W. Stone, eds. (Chicago: Open Court Press, 2001), 445-462.
____________ “Three Views of Science in the Islamic World” in God, Life and the Cosmos: Christian and Islamic Perspectives, eds. Ted Peters, Muzaffar Iqbal, Syed Nomanul Haq, (Ashgate, 2002), 43-75; and in Kalin, “Islam and Science,” http:// www.oxfordislamicstudies.com/Public/focus/essay1009_science.html.
Jalāl al-Dīn Rūmī, The Mathnawi, ed. Reynold A. Nicholson (London: Luzac, 1925), vol. 1 [containing the Persian text, book 1 and 2]:7, 78.
Jean Grondin, “Hermeneutics and Relativism” in Festivals of interpretation: essays on Hans-Georg Gadamer’s work, ed. Kathleen Wright (Albany, NY: State University of New York Press, 1991), 53-54.
John D. Mayer, Peter Salovey, and David R. Caruso, “Emotional Intelligence: New Ability or Eclectic Traits,” American Psychologist 63, no. 6 September (2008): 503.
Kemal Atatürk, Atatürk’ün Söylev ve Demeçleri (Ankara, 1952) II, 44, 5. Baskı 2006, Translated by Von Grunebaum in his Modern Islam: The Search for Cultural Identity (Westport, Conn.: Greenwood Press, 1983), reprinted (New York: Random House, 1963), 104. ORJ%C4%B0NAL.pdf.
Kurt Muller-Vollmer, The Problem of Historical Consciousness ed. The Hermeneutics Reader (New York: Continuum, 1988), 39.
L. Nathanson, S. E. Rivers, L.M. Flynn, and M.A. Brackett, “Creating Emotionally Intelligent Schools With RULER,” Emotion Review 8, no. 4 (October 2016
Leslie S. Greenberg, “The Clinical Application of Emotion in Psychotherapy,” in Handbook of Emotions, ed. Michael Lewis, Jeannette M. Haviland-Jones, and Lisa Feldman Barrett (New York: The Guilford Press, 2008), 90-97.
Manuela Lenzen, “Feeling our emotions” [An interview with Antonio Damasio]. Scientific American Mind 16(1) (2005), 14–15,
Osman Bilen, The Historicity of Understanding and the Problem of Relativism in Gadamer’s Philosophical Hermeneutics (Washington, D.C.: Council for Research in Values and Philosophy, 2001).
Peter Hershock. “Turning Away from Technotopia: Critical Precedents for Refusing the Colonization of Consciousness” in Peter D. Hershock, Marietta Stepaniants and Roger T. Ames, eds., Technology and Cultural Values: on the Edge of the Third Millennium (Honolulu: University of Hawai’i, 2003), 598.
Reza Shah-Kazemi, The Other in the Light of the One (Cambridge, UK: Islamic Texts Society, 2006), 48-50.
Seyyed Hossein Nasr and Muzaffar Iqbal, Islam, Science, Muslims, and Technology (Sherwood Park, Alberta, Canada: Al-Qalam Publishing), 98.
The Denial of Death (New York: Free Press, 1973).
Thomas A. Pyszczynski, Sheldon Solomon, Jeff Greenberg, In the Wake of 9/11: The Psychology of Terror (Washington, D.C.: American Psychological Association, 2003).
Tim Winter, “Qur’anic Reasoning as an academic practice,” Modern Theology, July 2006).
Willard Gaylin, Hatred: the Psychological Descent into Violence (New York: Public Affairs, 2003), 90, 100-101],
Ziauddin Sardar. Islamic Futures: the Shape of Ideas to Come (Chicago: Islamic Futures and Policy Studies, 1985), 175.
Technologsy in Islam and The West: Consume With Caution Insights From Gadamerian Hermeneutics and Emotional Intelligence
Antonio Damasio, Descartes’ Error: Emotion, Reason, and the Human Brain (G. P. َ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ
Putnam’s Sons: 1994; New York: Penguin, 2005),
Bart Barendregt. Economist, “The Online Ummah” Aug 18th, 2012.
Bediüzzaman Said Nursî, Lem’alar, On Birinci Lem’a: Yedinci nükte, 108, http://www. sorularlarisale.com/index.php?s=modules/kulliyat&id=1922.
Bukhārī and Muslim, Ṣaḥiḥayn (al-Maktabah al-Shāmilah).
Cary Cherniss, Melissa Extein, Daniel Goleman, Roger P. Weissberg, “Emotional Intelligence: What Does the Research Really Indicate? Educational Psychologist 41(4), 2006, 239-245].
Daniel Goleman, Duygusal zeka neden IQ’dan daha önemlidir, translated by Banu Seçkin Yüksel (İstanbul: Varlık Yayınları, 2002
Daniel Goleman, Emotional Intelligence: why it can matter more than IQ (New York: Bantam Books, 1995).
Edwin A. Locke, “Why Emotional Intelligence Is an Invalid Concept,” Journal of Organizational Behavior 26.4 (2005):
Greenberg, “The Clinical Application of Emotion in Psychotherapy,” in Handbook of Emotions,
Hans-Georg Gadamer, “The Problem of Historical Consciousness,” trans. Jeff L. Close, in Interpretive Social Science: A Second Look, eds. Paul Rabinow and William M. Sullivan (Berkeley: University of California Press, 1987),
________________, Philosophical Hermeneutics (Berkeley and Los Angeles: University of California Press, 1976), 27.
________________, Truth and Method, eds. Garret Barden and John Cumming (New York: Crossroad, 1988), 239-40
________________. “Hermeneutics as practical philosophy” in Reason in the Age of Science (Cambridge: MIT Press, 1982), 103
Howard Gardner, Frames of Mind: The Theory of Multiple Intelligences (New York: Basic Books, [1983] 2011).
Huston Smith, Beyond the Post-modern Mind (Wheaton, IL: The Theosophical Publishing House, 1989), 73.
Ibn Qutayba al-Dīnawarī (d. 276/889), Gharīb al-ḥadīth, ed. ʿAbdallāh al-Jabūrī (Bagh- dad: Maṭbaʿat al-ʿĀnī, 1397/1976-77 and al-Maktabah al-shāmilah) 1: 81
Ibrahim Kalin, “Islam and Science: Notes on an Ongoing Debate” in Gary Laderman and Arri Eisen, eds., Science, Religion and Society: An Encyclopedia of History, Culture and Controversy (Armonk, N.Y.: M.E. Sharpe, 2007), 113.
____________, “The Sacred versus the Secular: Nasr on Science” in Library of Living Philosophers: Seyyed Hossein Nasr, L. E. Hahn, R. E. Auxier and L. W. Stone, eds. (Chicago: Open Court Press, 2001), 445-462.
____________ “Three Views of Science in the Islamic World” in God, Life and the Cosmos: Christian and Islamic Perspectives, eds. Ted Peters, Muzaffar Iqbal, Syed Nomanul Haq, (Ashgate, 2002), 43-75; and in Kalin, “Islam and Science,” http:// www.oxfordislamicstudies.com/Public/focus/essay1009_science.html.
Jalāl al-Dīn Rūmī, The Mathnawi, ed. Reynold A. Nicholson (London: Luzac, 1925), vol. 1 [containing the Persian text, book 1 and 2]:7, 78.
Jean Grondin, “Hermeneutics and Relativism” in Festivals of interpretation: essays on Hans-Georg Gadamer’s work, ed. Kathleen Wright (Albany, NY: State University of New York Press, 1991), 53-54.
John D. Mayer, Peter Salovey, and David R. Caruso, “Emotional Intelligence: New Ability or Eclectic Traits,” American Psychologist 63, no. 6 September (2008): 503.
Kemal Atatürk, Atatürk’ün Söylev ve Demeçleri (Ankara, 1952) II, 44, 5. Baskı 2006, Translated by Von Grunebaum in his Modern Islam: The Search for Cultural Identity (Westport, Conn.: Greenwood Press, 1983), reprinted (New York: Random House, 1963), 104. ORJ%C4%B0NAL.pdf.
Kurt Muller-Vollmer, The Problem of Historical Consciousness ed. The Hermeneutics Reader (New York: Continuum, 1988), 39.
L. Nathanson, S. E. Rivers, L.M. Flynn, and M.A. Brackett, “Creating Emotionally Intelligent Schools With RULER,” Emotion Review 8, no. 4 (October 2016
Leslie S. Greenberg, “The Clinical Application of Emotion in Psychotherapy,” in Handbook of Emotions, ed. Michael Lewis, Jeannette M. Haviland-Jones, and Lisa Feldman Barrett (New York: The Guilford Press, 2008), 90-97.
Manuela Lenzen, “Feeling our emotions” [An interview with Antonio Damasio]. Scientific American Mind 16(1) (2005), 14–15,
Osman Bilen, The Historicity of Understanding and the Problem of Relativism in Gadamer’s Philosophical Hermeneutics (Washington, D.C.: Council for Research in Values and Philosophy, 2001).
Peter Hershock. “Turning Away from Technotopia: Critical Precedents for Refusing the Colonization of Consciousness” in Peter D. Hershock, Marietta Stepaniants and Roger T. Ames, eds., Technology and Cultural Values: on the Edge of the Third Millennium (Honolulu: University of Hawai’i, 2003), 598.
Reza Shah-Kazemi, The Other in the Light of the One (Cambridge, UK: Islamic Texts Society, 2006), 48-50.
Seyyed Hossein Nasr and Muzaffar Iqbal, Islam, Science, Muslims, and Technology (Sherwood Park, Alberta, Canada: Al-Qalam Publishing), 98.
The Denial of Death (New York: Free Press, 1973).
Thomas A. Pyszczynski, Sheldon Solomon, Jeff Greenberg, In the Wake of 9/11: The Psychology of Terror (Washington, D.C.: American Psychological Association, 2003).
Tim Winter, “Qur’anic Reasoning as an academic practice,” Modern Theology, July 2006).
Willard Gaylin, Hatred: the Psychological Descent into Violence (New York: Public Affairs, 2003), 90, 100-101],
Ziauddin Sardar. Islamic Futures: the Shape of Ideas to Come (Chicago: Islamic Futures and Policy Studies, 1985), 175.
Godlas, A. A. (2016). Technologsy in Islam and The West: Consume With Caution Insights From Gadamerian Hermeneutics and Emotional Intelligence. Afro Eurasian Studies, 5(1-2), 5-46.