Bakgrund: Endometrios är en sjukdom som innebär att fragment som finns innanför livmoder, fäster på andra vävnader i kroppen. Detta orsakar komplikationer som innefattar smärta. På grund av okunskap och brist på fakta kring endometrios som sjukdom samt hur det uppkommer, har det därför inte hittats något botemedel än. Syfte: Var att belysa omvårdnadsbehoven vid smärtproblematik hos kvinnor med endometrios. Metod: Genom empiriska vetenskapliga artiklar med kvalitativ ansats. Resultat: Resultatet byggde på 10 utvalda vetenskapliga artiklar där alla besvarade  litteraturstudiens syfte. Resultatet delades in i 5 olika teman, Den kroppsliga smärtan, Sjuksköterskans omvårdnadsansvar, Väntan på en diagnos, Rädsla och  förtvivlan - en del av smärtan samt Relationer i det sociala livet. Fynden visade på att kvinnor med endometrios upplevde sämre livskvalite då de ständig mötte begränsningar i det vardagliga livet. Smärtan var det främsta symtomet som sjukdomen uppvisade, men var även det som skapade lidande i flera dimensioner. Kvinnorna utvecklade olika copingstrategier som fungerade bäst för de och betonade därför att de främst behövde mer kunskap, utbildning och hjälpmedel av vårdpersonal om sin sjukdom för att lättare kunna hantera den. Slutsats:  För att det ska vara möjligt för vårdpersonal och främst sjuksköterskan att ge råd och stöd, behövs ökad kunskap och utbildning om endometrios samt hur sjukdomen påverkar kvinnors livskvalite. I sin tur skulle det även innebära förkortade väntetider för att få hjälp och en diagnos. / Background: Endometriosis is a disease in which fragments found inside the uterus attach to other tissues in the body. This causes complications that include pain. Due to ignorance and lack of knowledge about endometriosis as a disease and how it arises, no cure has therefore been found yet. Aim: To shed light on the nursing needs for pain problems in women with endometriosis. Method: Through empirical scientific articles with a qualitative approach. Results: The results were based on 10 selected scientific articles, all of which answered the purpose of the literature study. The results were divided into 5 different themes, The physical pain, The nurse's nursing responsibility, Waiting for a diagnosis, Fear and despair - part of the pain and Relationships in social life. The findings showed that women with endometriosis experienced poorer quality of life as they constantly faced limitations in everyday life. The pain was the main symptom that the disease showed, but was also what created suffering in several dimensions. The women developed different coping strategies that worked best for them and therefore emphasized that they mainly needed more knowledge, training and aids from healthcare professionals about their illness in order to be able to handle it more easily. Conclusion: In order for it to be possible for care staff and especially the nurse to provide advice and support, increased knowledge and education about endometriosis and how the disease affects women's quality of life is needed. In turn, this would also mean shortened waiting times to get help and a diagnosis.

This research presents a critical analysis and original theoretical approach to a complex phenomenon that addresses current gaps in our understanding of the experiences of nurse executives and their organizational positioning in homecare organizations. It reveals how nurse executives experience paradoxical identities of executive and nurse. The competitiveness of homecare as a business and the status of homecare among other healthcare sectors is problematic and exacerbates the tension between those two identities. This qualitative research aims to explore NEs' epistemic and discursive organizational positioning in HCOs. This research also explores how nurse executives enact their moral, socio-professional, political and epistemic agency in homecare organizations in Ontario. The research questions guiding this study were: 1) How do nurse executives enact their agency, identity, values, and means in their organization? 2) What are the daily transactions and negotiations with organizational and systemic entities with which nurse executives engage in their organization? 3) How do nurse executives navigate such complexities to fulfil their organizational responsibilities and enact influence in their organizations? This research emphasized the importance of dominant discourses and practices in homecare organizations, shaping distinct epistemic landscapes that foster specific ways of thinking, speaking, and acting across those organizations and within the healthcare system. Fairclough's Critical Discourse Analysis was used to analyze interviews with nurse executives and selected policy and guidance documents. A theoretical framework combining Critical Management Studies, as informed by Foucault, and the Sociology of Ignorance was used to highlight the complexity of nurse executive power within the context of social structures. This study exposed the relationships and the circulation of knowledge and non-knowledge (i.e., ignorance) and the ability to exercise power within homecare organizations. Findings can contribute to scholarly knowledge about practice, education, policy, theory, and future research perspectives. This research has implications for scholarship about nursing leadership across healthcare and management disciplines by better understanding the power, knowledge, and ignorance dynamics within homecare organizations and the healthcare system.

In 1953 Ray Bradbury wrote the novel Fahrenheit 451. The plot is set in a fictional, North American future. This essay aims to show that what is considered normal regarding fundamental values such as knowledge, love, and respect in this imaginary future society is different from what was considered normal in North America in the 1950s when Bradbury wrote the book. The norms differ to such an extent that it is possible to claim that Fahrenheit 451 is set in a new episteme. Episteme is a term used by the French philosopher Michel Foucault. It designates a time in which society has an underlying understanding of what is considered normal. According to Michel Foucault, the year 1953 when Bradbury wrote the book, belonged to the episteme of Modernity. This essay aims to illustrate that in the future fictional society of Fahrenheit 451, the norm regarding some aspects of the culture has changed to the extent that there is reason to call the era a new episteme, and that a proper name would be the episteme of Ignorance. This name signals the lack of regard for knowledge in the society of Fahrenheit 451. This essay's analytical tools are Michel Foucault’s terms, theories, and concepts.  Keywords: Episteme, Michel Foucault, Ray Bradbury, Fahrenheit 451, knowledge, ignorance, norms, power.

Cette thèse est une recherche pluridisciplinaire sur le concept du pardon interpersonnel. Elle cherche à circonscrire la portée et la dynamique du pardon, entre autres en répondant à la question Pourquoi pardonner ? Jusqu’à récemment on trouvait peu d’écrits sur le pardon. Mais les deux dernières décennies ont vu un foisonnement de travaux de recherche sur le sujet de la part de psychologues éveillés à ses bienfaits thérapeutiques. Parallèlement, des philosophes et des théologiens se sont aussi intéressés à la question et ont commencé à publier leurs réflexions. Deux hypothèses marquent le parcours de notre recherche. La première porte sur la signification de la deuxième partie de l’énoncé biblique en Luc 23, 34 « Père, pardonne-leur car ils ne savent pas ce qu’ils font ». Elle avance que le « motif de l’ignorance » que cette parole affirme a une portée universelle et soutient que l’offenseur est en état d’ignorance inconsciente lorsqu’il fait le mal. Le pardon des offenses serait donc le pardon de cette ignorance inconsciente. La seconde hypothèse conjecture que le pardon interpersonnel s’inscrit dans une dynamique spirituelle même s’il a quitté ses amarres religieuses. Nous avançons que la relation pardon-spiritualité est significative et que sa compréhension peut aider à mieux saisir l’essence d’un pardon devenu séculier et à en permettre l’éclosion. Pour établir la valeur de cette hypothèse, nous devons étudier la dynamique d’une démarche de pardon de même qu’à déterminer le statut actuel de la spiritualité. La thèse se divise en trois parties. La première partie expose la pensée d’auteurs significatifs dans chacune des principales disciplines concernées par le pardon : philosophie, théologie, psychologie et spiritualité. Il y est question d’offense pardonnable ou impardonnable, de pardon conditionnel ou inconditionnel, de corrélats du pardon comme l’oubli, la colère, la culpabilité, le repentir et des résultats d’études empiriques psychothérapeutiques sur le pardon. Cette première partie se termine par une réflexion sur la spiritualité de façon à voir dans quelle mesure le pardon devient une dynamique spirituelle. La deuxième partie est consacrée à l’examen de l’hypothèse concernant le sens et la portée du « car ils ne savent pas ce qu’ils font ». Dans un premier temps on fait appel à l’expertise exégétique pour situer l’authenticité et la portée de ce passage. Nous explorons ensuite la pensée philosophique à travers l’histoire pour comprendre le véritable sens du libre-arbitre et son impact sur la conception de la faute. La remise en cause philosophique du libre-arbitre nous ramènera à la thèse socratique selon laquelle « Nul n’est méchant volontairement ». La théorie mimétique de René Girard vient démontrer que les persécuteurs sont fondamentalement inconscients de ce qu’ils font et la théologienne Lytta Basset identifie le fantasme de la connaissance du bien et du mal comme accroissant cette ignorance qui s’ignore. La troisième partie de la thèse intègre les réflexions et découvertes des deux premières parties, et les situent dans un parcours qui va de l’impardonnable à la guérison, tout en les conceptualisant avec une matrice de verticalité et d’horizontalité qui schématise leurs interactions. Nous découvrons que si « car ils ne savent pas ce qu’ils font » fournit la réponse logique à la question Pourquoi pardonner ?, il existe aussi une deuxième voie qui conduit au pardon, l’amour. L’amour est la clé du pardon basé sur le message évangélique, alors que l’empathie est celle de l’approche psychothérapeutique. Enfin, la comparaison entre le « pardon psychothérapeutique » et le « pardon évangélique » nous fait conclure qu’il y a deux modes d’accès majeurs au pardon : la raison et l’amour. / This thesis is a multidisciplinary approach to the concept of interpersonal forgiveness. Its purpose is to unearth the scope and dynamics of forgiveness, as it seeks to answer the question, Why forgive? Up until recently, there has been a dearth of literature on the subject of forgiveness. Then over the past 20 years, an escalation of psychotherapeutic research on forgiveness started to emerge as psychologists awakened to its healing benefits. Over the same time period, a number of philosophers and theologians also began publishing on the subject. Two hypotheses benchmark the research. The first one concerns the meaning of the second half of the biblical quote, “Father, forgive them; for they know not what they do,” found in Luke 23:34. This hypothesis claims that the “motive of ignorance” is universal in scope, and purports that the offender is ignorantly unaware of his wrongdoing. Forgiveness of an offense can thus be interpreted as the forgiveness of ignorance. The second hypothesis claims that interpersonal forgiveness can be understood as a spiritual dynamic, but with the loosening of its religious ties. We believe the forgiveness–spirituality relationship to be a significant one, and that a deeper understanding of it will bring us closer to the fundamental nature and gift of forgiveness, thereby facilitating its realization. However, to determine the value of this hypothesis, we must consider both the process of forgiveness, and the contemporary definition of spirituality. The thesis is divided into three parts. The first part depicts authors who discuss forgiveness through the lens of the four academic disciplines concerned with forgiveness: philosophy, theology, psychology, and spirituality. Issues that are covered include what is forgivable and what is not, and conditional versus unconditional forgiveness. Correlates of forgiveness, such as forgetting, anger, repentance, guilt, as well as results of psychotherapeutic empirical studies, are examined. A reflection on the concept of spirituality and how it relates to forgiveness concludes this first part. In the second part, we examine the hypothesis concerning the meaning and scope of the biblical quote “for they know not what they do,” and look at what the exegetic expertise has to say about its authenticity and meaning. This is followed by a historical interpretation of free will in major philosophical thinking in order to grasp its true sense, and its impact on the concept of personal responsibility. This philosophical questioning of free will brings us back to the Socratic thesis, “No one commits wrongdoing voluntarily.” Finally, the mimetic theory of René Girard contends that persecutors are fundamentally unaware and ignorant of what they are doing, and the theologian Lytta Basset argues that the illusion of knowing what is good and what is evil contributes to the ignorance that ignores itself. The third part of the thesis integrates the reflections and insights of the first two parts, as it brings forgiveness from the unforgivable endpoint to the healing endpoint. This is conceptualized in a schematic matrix of vertical and horizontal interactions. We discover that if the phrase “for they know not what they do” offers a reason-able answer to the question Why forgive? there is as well a second way that leads to forgiveness—love. Love is the key to forgiveness based on the evangelical message, while empathy is the primary means in the psychotherapeutic approach. Comparing “psychotherapeutic forgiveness” with “evangelical forgiveness” leads us to conclude that there are, in effect, two principal ways to access the gift of forgiveness—reason and love.

Parmi les réalisateurs, producteurs et acteurs de Bombay, Raj Kapoor (1924-1988) est certainement l’un des plus célèbres et des plus originaux, qu’il s’agisse de son œuvre ou de sa personnalité. Sa vaste filmographie qui rassemble quelques-uns des plus beaux mélodrames du cinéma populaire hindi reste méconnue en France. Proches du peuple, ces mélodrames révèlent un phénomène présent dans différentes situations et sous différents aspects : le sentiment d’incompréhension.Ce travail de recherche, inspiré par la lecture de Peter Brooks et Stanley Cavell sur le mélodrame, se donne pour but de montrer que les mélodrames de Kapoor sont porteurs d’un concept particulier qui les unit et les définit comme un genre cinématographique propre que nous appellerons « mélodrame de l’incompréhension ». Le sentiment de ne pas comprendre ou d’être « mal compris » qui hante ces mélodrames se cristallise non seulement à partir des enjeux esthétiques, historiques, politiques et culturels mais aussi des événements personnels.S’appuyant sur l’esthétique du mélodrame, Kapoor multiplie la présence métaphorique du héros aveugle qui pointe la difficulté ou l’impossibilité de communiquer et fait grief à la société de ne pas le comprendre. Inscrivant sa souffrance dans un contexte plus large, le mélodrame kapoorien dépasse les frontières du drame intimiste pour s’élever au niveau du peuple, voire de la nation, selon certains auteurs. Pour amplifier le phénomène d’incompréhension, le mélodrame utilise le malentendu, la méprise, l’ignorance, la confusion, l’illusion, etc. au point que ces difficultés de communication paraissent très clairement représenter des éléments structurels marqués par la réflexion de Kapoor sur l’incompréhension, teintée de mélancolie et de tristesse. / Among Bombay’s directors, producers and actors, Raj Kapoor (1924-1988) is certainly one of the best known and most original both for his work and for his personality. His vast filmography which constitutes a collection of some of the most beautiful melodramas of Hindi popular cinema remains virtually unknown in France. Close to the people, these melodramas reveal a theme which is universally present, illustrated in a variety of situations and different lights. It is the phenomenon of incomprehension.The present work, inspired by a reading of Peter Brooks and Stanley Cavell on the subject of melodrama, aims to show that Kapoor’s melodramas treat this specific theme which unites them and allows them to be defined as a distinct cinematic genre here termed "melodrama of incomprehension." The feeling of inability to understand or of being misunderstood which haunts these melodramas is gleaned not only from aesthetic, historical, political and cultural subjects but also from personal experience.Drawing on the aesthetics of melodrama, Kapoor multiplies the metaphorical presence of the blind hero illustrating the overwhelming difficulty of communication, and blames society for a lack of understanding. Extending the resulting suffering to a wider context, Kapoor’s melodrama transcends the bounds of individual drama, reaching out to the level of the people as a whole, indeed to the entire nation according to some authors. To amplify the phenomenon of incomprehension, his melodrama uses misunderstanding, scorn, ignorance, confusion, illusion, and more. Kapoor does this to a point at which these difficulties of communication clearly represent identifiable structural elements in his portrayal of incomprehension imbued with melancholy and sadness.

Présenter Charles de Bovelles (1479-1566) au coeur de la question de l'humanisme qui préoccupe toutes les couches sociales, politiques, économiques et religieuses, c'est essayer de découvrir sa pensée sur l'homme et de l'homme qui a son socle dans l'adage socratique " Homme, connais-toi toi-même ". L'humanisme étant la célébration de la dignité de l'homme, il demeure nécessaire de connaître qui est cet homme pour en découvrir sa dignité. Et pour Bovelles, il n'y a pas meilleur lieu de connaissance de l'homme que soi-même. Se découvrir homme véritable, homme raisonnable, artisan de soi et médiateur, homme du monde ou homme-monde, homme cultivé, vertueux ou sage consentant à la divinité et résistant au néant, c'est entrer dans une lutte pour tenir bon dans cette dignité humaine. Le 'Sistere in homine' par la connaissance de soi en tant que moyen d'humanisation trouve son effectivité, au cœur de la théosophie bovillienne, dans la lutte contre le péché et l'ignorance de soi au moyen non seulement de la philautie mais aussi de la connaissance de soi en Jésus-Christ. C'est en Lui, authentique Humaniste de tous les temps, que l'homme se découvre comme vestige et indice de Dieu qui l'invite à la béatitude. / To present Charles de Bovelles (1479-1566) in the heart of the question of humanism which concerns all social strata, political, economic and religious, means to discover his thoughts about the man whose base is the Socratic saying " Man, know yourself ". Humanism is the celebration of the dignity of man, so it remains necessary to know who this man is to discover his dignity. So, for Bovelles, there is no better place for knowledge of human than oneself. To discover oneself as a real, reasonable man, a self-architect and mediator, a human of the world or human-world, as a cultured, virtuous or wise man consenting to divinity and resisting to nothingness, that means to enter into a struggle for holding in this dignity. In the heart of the bovilian Theosophy the 'Sistere in homine', self-knowledge as a way to humanizing, finds its effectiveness in the fight against sin and self- ignorance not only by means of philautie but also of self-knowing in Jesus Christ. It is in Him, genuine humanist of all time, that human reveals oneself as a relic and sign of God who invites him to bliss.

Cette thèse est une recherche pluridisciplinaire sur le concept du pardon interpersonnel. Elle cherche à circonscrire la portée et la dynamique du pardon, entre autres en répondant à la question Pourquoi pardonner ? Jusqu’à récemment on trouvait peu d’écrits sur le pardon. Mais les deux dernières décennies ont vu un foisonnement de travaux de recherche sur le sujet de la part de psychologues éveillés à ses bienfaits thérapeutiques. Parallèlement, des philosophes et des théologiens se sont aussi intéressés à la question et ont commencé à publier leurs réflexions. Deux hypothèses marquent le parcours de notre recherche. La première porte sur la signification de la deuxième partie de l’énoncé biblique en Luc 23, 34 « Père, pardonne-leur car ils ne savent pas ce qu’ils font ». Elle avance que le « motif de l’ignorance » que cette parole affirme a une portée universelle et soutient que l’offenseur est en état d’ignorance inconsciente lorsqu’il fait le mal. Le pardon des offenses serait donc le pardon de cette ignorance inconsciente. La seconde hypothèse conjecture que le pardon interpersonnel s’inscrit dans une dynamique spirituelle même s’il a quitté ses amarres religieuses. Nous avançons que la relation pardon-spiritualité est significative et que sa compréhension peut aider à mieux saisir l’essence d’un pardon devenu séculier et à en permettre l’éclosion. Pour établir la valeur de cette hypothèse, nous devons étudier la dynamique d’une démarche de pardon de même qu’à déterminer le statut actuel de la spiritualité. La thèse se divise en trois parties. La première partie expose la pensée d’auteurs significatifs dans chacune des principales disciplines concernées par le pardon : philosophie, théologie, psychologie et spiritualité. Il y est question d’offense pardonnable ou impardonnable, de pardon conditionnel ou inconditionnel, de corrélats du pardon comme l’oubli, la colère, la culpabilité, le repentir et des résultats d’études empiriques psychothérapeutiques sur le pardon. Cette première partie se termine par une réflexion sur la spiritualité de façon à voir dans quelle mesure le pardon devient une dynamique spirituelle. La deuxième partie est consacrée à l’examen de l’hypothèse concernant le sens et la portée du « car ils ne savent pas ce qu’ils font ». Dans un premier temps on fait appel à l’expertise exégétique pour situer l’authenticité et la portée de ce passage. Nous explorons ensuite la pensée philosophique à travers l’histoire pour comprendre le véritable sens du libre-arbitre et son impact sur la conception de la faute. La remise en cause philosophique du libre-arbitre nous ramènera à la thèse socratique selon laquelle « Nul n’est méchant volontairement ». La théorie mimétique de René Girard vient démontrer que les persécuteurs sont fondamentalement inconscients de ce qu’ils font et la théologienne Lytta Basset identifie le fantasme de la connaissance du bien et du mal comme accroissant cette ignorance qui s’ignore. La troisième partie de la thèse intègre les réflexions et découvertes des deux premières parties, et les situent dans un parcours qui va de l’impardonnable à la guérison, tout en les conceptualisant avec une matrice de verticalité et d’horizontalité qui schématise leurs interactions. Nous découvrons que si « car ils ne savent pas ce qu’ils font » fournit la réponse logique à la question Pourquoi pardonner ?, il existe aussi une deuxième voie qui conduit au pardon, l’amour. L’amour est la clé du pardon basé sur le message évangélique, alors que l’empathie est celle de l’approche psychothérapeutique. Enfin, la comparaison entre le « pardon psychothérapeutique » et le « pardon évangélique » nous fait conclure qu’il y a deux modes d’accès majeurs au pardon : la raison et l’amour. / This thesis is a multidisciplinary approach to the concept of interpersonal forgiveness. Its purpose is to unearth the scope and dynamics of forgiveness, as it seeks to answer the question, Why forgive? Up until recently, there has been a dearth of literature on the subject of forgiveness. Then over the past 20 years, an escalation of psychotherapeutic research on forgiveness started to emerge as psychologists awakened to its healing benefits. Over the same time period, a number of philosophers and theologians also began publishing on the subject. Two hypotheses benchmark the research. The first one concerns the meaning of the second half of the biblical quote, “Father, forgive them; for they know not what they do,” found in Luke 23:34. This hypothesis claims that the “motive of ignorance” is universal in scope, and purports that the offender is ignorantly unaware of his wrongdoing. Forgiveness of an offense can thus be interpreted as the forgiveness of ignorance. The second hypothesis claims that interpersonal forgiveness can be understood as a spiritual dynamic, but with the loosening of its religious ties. We believe the forgiveness–spirituality relationship to be a significant one, and that a deeper understanding of it will bring us closer to the fundamental nature and gift of forgiveness, thereby facilitating its realization. However, to determine the value of this hypothesis, we must consider both the process of forgiveness, and the contemporary definition of spirituality. The thesis is divided into three parts. The first part depicts authors who discuss forgiveness through the lens of the four academic disciplines concerned with forgiveness: philosophy, theology, psychology, and spirituality. Issues that are covered include what is forgivable and what is not, and conditional versus unconditional forgiveness. Correlates of forgiveness, such as forgetting, anger, repentance, guilt, as well as results of psychotherapeutic empirical studies, are examined. A reflection on the concept of spirituality and how it relates to forgiveness concludes this first part. In the second part, we examine the hypothesis concerning the meaning and scope of the biblical quote “for they know not what they do,” and look at what the exegetic expertise has to say about its authenticity and meaning. This is followed by a historical interpretation of free will in major philosophical thinking in order to grasp its true sense, and its impact on the concept of personal responsibility. This philosophical questioning of free will brings us back to the Socratic thesis, “No one commits wrongdoing voluntarily.” Finally, the mimetic theory of René Girard contends that persecutors are fundamentally unaware and ignorant of what they are doing, and the theologian Lytta Basset argues that the illusion of knowing what is good and what is evil contributes to the ignorance that ignores itself. The third part of the thesis integrates the reflections and insights of the first two parts, as it brings forgiveness from the unforgivable endpoint to the healing endpoint. This is conceptualized in a schematic matrix of vertical and horizontal interactions. We discover that if the phrase “for they know not what they do” offers a reason-able answer to the question Why forgive? there is as well a second way that leads to forgiveness—love. Love is the key to forgiveness based on the evangelical message, while empathy is the primary means in the psychotherapeutic approach. Comparing “psychotherapeutic forgiveness” with “evangelical forgiveness” leads us to conclude that there are, in effect, two principal ways to access the gift of forgiveness—reason and love.

The concept of ignorance has been unfairly stigmatised in research and practice, and consequently has not received the attention it deserves as a powerful motivator of behaviour in organisations. To understand the role of ignorance, it must be examined as a productive force rather than a shameful weakness, an achievement instead of a failure. This thesis develops an understanding of how ignorance is achieved and why it is perpetuated in the context of managing the Olympic and Commonwealth Games, a series of worldwide mega-events that are popular with proponents of urban development, but which have experienced persistent organisational problems in the form of cost overruns, schedule delays, and scope creep. To do so, this research draws on literature about ignorance from the disciplines of philosophy, anthropology, sociology, and organisational theory, to motivate an embedded case study of Games Organising Committees (OCs) in six host cities around the world. These OCs, which were actively planning the Games during the research, are studied through qualitative research, to develop a dynamic understanding of the role of ignorance in planning the Games. The findings and analysis are presented from two perspectives: the structure of the ‘Games system’ and of the OC; and, the substance of Games planning in the areas of cost, time and scope. While other studies have focused on ignorance as necessary, strategic, and inadvertent, the original contribution to knowledge of this thesis is the proposal of a theoretical framework that focuses on the functional and detrimental outcomes of ignorance. This framework is also shown to be useful in understanding why ignorance persists between organisations, and suggests three basic principles for further research: ignorance as a productive force in management; structure as a scaffold for ignorance; and budget, time and scope as catalysts for ignorance.

No description available.

In this dissertation, a normative prescriptive paradigm, namely a Bayesian theory of content-dependent argument strength, was employed in order to investigate argumentation, specifically the classic fallacy of the &ldquo / argument from ignorance&rdquo / or &ldquo / argumentum ad ignorantiam&rdquo / . The study was carried out in Turkish with Turkish participants. In the Bayesian framework, argument strength is determined by the interactions between three major factors: prior belief, polarity, and evidence reliability. In addition, topic effects are considered. Three experiments were conducted. The first experiment replicated Hahn et al.&rsquo / s (2005) study in Turkish to investigate whether similar results would be obtained in a different linguistic and cultural community. We found significant main effects of three of the manipulated factors in Oaksford and Hahn (2004) and Hahn et al. (2005): prior belief, reliability and topic. With respect to the Bayesian analysis, the overall fit between the data and the model was very good. The second experiment tested the hypothesis that argument acceptance would not vary across different intelligence levels. There was no significant main effect of prior belief, polarity, topic, and intelligence. We found a main effect of reliability only. However, further analyses on significant interactions showed that more intelligent subjects were less inclined to accept negative polarity items. Finally, the third experiment investigated the hypothesis that argument acceptance would vary depending on the presence of and the kind of evidentiality markers prevalent in Turkish, indicating the certainty with which events in the past have happened, marked with overt morpho-syntactic markers (&ndash / DI or &ndash / mIs). The experiment found a significant main effect of evidentiality as well as replicating the significant main effects of the two of the manipulated factors (prior belief and reliability) in Oaksford and Hahn (2004), Hahn et al. (2005) and in our first experiment. Furthermore, reliability and evidentiality interacted, indicating separate as well as combined effects of the two. With respect to the Bayesian analysis, the overall fit between the data and the model was lower than the one in the first experiment, but still acceptable. Overall, this study supported the normative Bayesian approach to studying argumentation in an interdisciplinary perspective, combining computation, psychology, linguistics, and philosophy.