THE HUMAN QUEST IN EDUCATION: FROM PHILOSOPHY TO PRACTICE

EDITORS Prof. Dr. Amelie L. CHICO Assoc. Prof. Dr. Çetin TAN THE HUMAN QUEST IN EDUCATION: FROM PHILOSOPHY TO PRACTICE Published by BZT TURAN PUBLISHING HOUSE Certificate Number: 202401 Delaware, United States www.bztturanpublishinghouse.com [email protected] EDITORS: Prof. Dr. Amelie L. CHICO • Assoc. Prof. Dr. Çetin TAN THE HUMAN QUEST IN EDUCATION: FROM PHILOSOPHY TO PRACTICE OPEN ACCESS Suggested Citation: Chico, A. L., Tan, Ç. (2025). THE HUMAN QUEST IN EDUCATION: FROM PHILOSOPHY TO PRACTICE. BZT TURAN PUBLISHING HOUSE. DOI: https://doi.org/10.30546/19023.978-9952-8610-2-0.2025.0031 Language: English Publication Date: October 2025 Cover Design By Mehmet ÇAKIR Print and digital versions typeset by BZT TURAN Media Co. Ltd. E-ISBN: 9 7 8 - 9 9 5 2 - 8 6 1 0 - 1 - 3 DOI: https://doi.org/10.30546/19023.978-9952-8610-2-0.2025.0031 iii PREFACE The question of what it means to be human has persisted as one of the most enduring inquiries of philosophy, anthropology, and education. From Max Scheler’s and Takiyettin Mengüşoğlu’s efforts to redefine humanity through philosophical anthropology, to Karl Jaspers’s insistence on communication as the ground of authentic existence, the search for the human essence continues to inform contemporary intellectual life. In the twentieth century, these inquiries became increasingly urgent as humanity faced new challenges brought by science, technology, and modern social structures—yet the central problem of the “human” remained timeless. This volume seeks to carry forward that intellectual trajectory by bringing together studies that examine humanity not only from philosophical but also from psychological, educational, and applied perspectives. The first set of contributions revisits the foundations of philosophical anthropology, analyzing Scheler’s ontological distinction between the psycho-vital and the spiritual, alongside Mengüşoğlu’s ontology-based critique that insists on the integrity of concrete human existence. In doing so, they highlight both the promise and the limits of anthropological theories in capturing the essence of humanity. The following chapters extend the discussion into the realm of education and communication. Jaspers’s conception of dialogue, central to his philosophy, is here reinterpreted in light of contemporary pedagogical needs. His claim that the self is realized only through meaningful encounters with others situates communication at the heart of both philosophical reflection and educational reform, offering valuable insights into today’s debates on how education can foster authenticity, responsibility, and shared humanity. Complementing these theoretical reflections, the volume also explores empirical and practice-oriented approaches. A study of mindfulness-based psychoeducation addresses adolescents’ irrational beliefs, negative affect, and experiences of peer bullying, showing how contemplative traditions can be adapted into secular educational contexts to cultivate awareness and emotional resilience. Research conducted within sports sciences examines how reading activities may enhance attention and reaction time, iv demonstrating the cognitive benefits of structured educational interventions. Finally, the analysis of gamified learning in in-service training reveals how the integration of game mechanics—points, badges, leaderboards, and collaborative tasks—can transform adult learning, while also noting the cultural and institutional challenges that must be addressed for effective implementation. Taken together, these contributions illustrate the interdisciplinary richness of studying humanity and education in tandem. By bridging philosophy, psychology, pedagogy, and applied research, the present work underscores the continuing relevance of classical philosophical inquiries to contemporary educational practices. It also highlights how innovative approaches— mindfulness, cognitive interventions, and gamification—can revitalize the learning process in both academic and professional settings. It is our hope that this volume will encourage further dialogue across disciplines, inspire future research, and provide both scholars and practitioners with new perspectives on the timeless question: What is the human, and how can education help us to become more fully ourselves? Prof. Dr. Amelie L. CHICO Assoc. Prof. Dr. Çetin TAN v DR. AMELIE LATOG CHICO, finished her Doctorate degree in Management (Doctor of Management) at Liceo de Cagayan University, Pelaez Street Cagayan de Oro City and her Masteral Degree in Management major in Human Resource Management at UM TAGUM College. She finished her degree in Bachelor of Science in Office Management at Mindanao State University-Iligan Institute of Technology (MSU-IIT). As the former Program Chair for the College of the Business Administration Education in (Human Resource Management Program) in the different campuses: UM Tagum College and University of Mindanao Main-Campus respectively, she shares her expertise in the field of business and research not only to the students but also to the program as a whole. Her accomplishments as former Research Coordinator (RPC-UM PANABO COLLEGE) brings honor to the University of Mindanao where she published and presented researches in the International Arena. She is also the Editor-on-Chief of the College Journal “TINUBDAN” with 18 volumes and 7 Volumes of compendium of abstracts. She is currently an affiliate organization committee of BZT ACADEMY in Turkiye, Moderating International Academic Research Congresses in the following countries: Turkiye, Algeria, Albania, Azerbaijan, India, Philippines, Vietnam, Uzbekistan and United States of America. Recently, she was invited to be the “Keynote Speaker” empowering student by setting the tone to the research participants by “MAINTAINING MOTIVATION” with SSC METHOD (key words that can help them START/STOP/CONTINUE) during the 7th 8th and 10th INTERNATIONAL NEW YORK ACADEMIC RESEARCH CONGRESS ON HUMANITIES AND SOCIAL SCIENCES. (New York, Albany) Dr. Amelie L. Chico is the author of the book entitled “Good Governance and Corporate Social Responsibility” published last 2015 and Cooperative Management published 2019, respectively. She has been an advocate for Research, Human Resource Specialist and former National Secretary of the Council of Management Educators and Practitioners in the Philippines and now and active member and Vice-President of CY 2024-2025 PMAP (PEOPLE MANAGEMENT ASSOCIATION OF THE PHILIPPINES, INC.) DAVNOR Chapter. Dr. Amelie L. Chico is a well-grounded person with a good heart and sense of humor, author, writer, consultant, HR specialist and a loving mother and a simple wife. vi After completing his primary, secondary, and high school education in Pertek, Tunceli, Çetin Tan studied at Fırat University, School of Physical Education and Sports, Department of Physical Education Teaching between 1998 and 2002. In 2006, he completed his Master’s degree at the Institute of Social Sciences of Fırat University. In 2008, he began his doctoral studies in Educational Administration, Supervision, Planning, and Economics at the Institute of Educational Sciences at Fırat University and successfully obtained his PhD degree in 2012. In the same year, he started his academic career as an Assistant Professor (Dr. Öğretim Üyesi) at Siirt University, Faculty of Education, Department of Educational Sciences. In 2016, he was appointed to the Department of Physical Education and Sports Teaching at the Faculty of Sport Sciences of Fırat University. On March 6, 2018, he received the title of Associate Professor in the field of Educational Sciences – Educational Administration, and on May 26, 2023, he was awarded the title of Associate Professor in the field of Sport Sciences. He still continues to work as an Associate Professor at the same faculty and department. Dr. Tan has numerous papers presented at national and international congresses, book chapters, projects carried out as a TÜBİTAK project advisor, as well as many articles indexed in national and international databases. He is married and the father of two children, and currently serves as an Associate Professor at Fırat University, Faculty of Sport Sciences. Assoc. Prof. Dr. Çetin TAN vii CONTENTS PREFACE .................................................................................................................... iii CHAPTER 1 THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION IN THE CONTEXT OF PHILOSOPHICAL ANTHROPOLOGY ................................................................... 1 Dr. Rabia Can Pamuk CHAPTER 2 RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION .............................................. 17 Zehra Şekertekin CHAPTER 3 A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL BELIEFS, NEGATIVE AFFECT, AND PEER BULLYING ..................................................................................................................31 Dr. Atakan Yiğit Prof. Dr. Fikret Gülaçtı CHAPTER 4 THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS SCIENCES .............................. 73 Şeyma Satılmış Nuray Satılmış THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION 6 comparisons with animals, and focusing on human relationships with others and, accordingly, their historical existence (Kuçuradi, 2017). According to Nietzsche, everything that exists is becoming, and there is no absolute or eternal fact (Nietzsche, 2013). Therefore, Nietzsche’s understanding of humanity is one that relates to real life, where no value is absolutized. At this point, Nietzsche called the person who can reject all moral values—the one who can say “no”—the “Übermensch” (Overman). The Übermensch is the meaning of the world and transcends all notions of good and evil. Thus, since this person is self-determining, the concept of God also disappears for them (Akdemir, 2016). From the perspective of the history of philosophy, the evolution of thought can naturally be seen as the evolution of the understanding of humanity. The greatest difficulty of the systems formed by German idealism and the systembased philosophies that followed in representing the human phenomenon was their tendency to frame humans within a spiritual existence. At this point, in the 20th century—and even earlier, in the second half of the 19th century— the validity of views that saw humans as created by God or as rational beings diminished. In this context, the opposition of Ludwig Feuerbach and Nietzsche to system-based thinking, which led to the neglect of humanity, became significant developments. Particularly, Nietzsche’s challenge to all illusions, including morality, had a profound impact on the development of the understanding of humanity and, naturally, philosophical anthropology (Örnek, 2017). 2. The Problem of Human in Max Scheler and Takiyettin Mengüşoğlu Philosophical anthropology was established as an independent discipline only in the 20th century. The human conceptions of early thinkers, along with modern philosophy, have made philosophical anthropology a specialized field within philosophy. In the last fifty years of the 20th century, philosophy focused on human beings, the problems emerging in their existential structure, and their place in the universe. Until this century, both science and philosophy conducted research in various fields, yet humanity was not directly the subject of these inquiries. In short, the investigation of humanspecific problems as a particular philosophical discipline took shape within the perspective of this era (Mengüşoğlu, 2017). Max Scheler, through the lens of the 20th century, identified that the human problem had become significantly more complex and incomprehensible. He even emphasized that, within known history, his era represented the RABIA CAN PAMUK 7 peak of difficulty in understanding the human problem. One of the most important reasons for this situation is the lack of a consensus view regarding human perspectives. According to him, if an educated European today were asked what comes to mind when they think of a human, three completely unrelated thoughts—scientific, philosophical, and theological—would simultaneously occupy their mind. Consequently, Scheler points out that we have three distinct anthropologies: one scientific, one philosophical, and one theological, with no agreed-upon definition of what it means to be human (Scheler, 1998). Scheler’s reevaluation of the human problem with such a diagnosis is a significant and valuable contribution. His philosophical anthropology can be assessed positively or negatively, but by examining humanity independently, he has had a considerable impact on the advancement of contemporary philosophy. In fact, prior to Scheler, Kant introduced the essence of humanity into philosophy by viewing one aspect of the human being as autonomous, or free. If Kant had devoted more space to studying these problems and had grounded them separately in his philosophy, he might have been considered the founder of philosophical anthropology (Mengüşoğlu, 2014). As previously mentioned, despite having philosophical, scientific, and theological anthropologies, Scheler argues that we still lack a consensus on the nature of humanity. Based on this argument, what kind of understanding of humanity did Scheler intend to establish? His foundational work that answers this question and serves as a guide is the small yet profound book The Human Place in the Cosmos. In this book, he asserts that the three traditional perspectives on humanity are shaken, and particularly, the Darwinian view on human origins has been overthrown. His aim is to establish a philosophical anthropology on the broadest foundation. Scheler claims that the concept of ‘human’ has two meanings. The first refers to humans as a subclass within the vertebrate and mammalian order in the systematic framework of natural sciences. The second meaning opposes the concept within natural sciences and refers to the essence or qualitative nature of humans. Scheler seeks to examine whether we have the right to speak about humanity in this second sense (Scheler, 1998). He explores where in human nature this essence, which elevates humanity above other beings in the universe, resides. Ultimately, will the philosopher, who speaks of a dualistic human concept, ground the essence of humanity in a singular notion that eliminates this duality? Scheler defines philosophical anthropology as follows: “It is the discipline that examines the essence of humanity, the essential structures of human nature, and its relations with nature, as well as its physical, psychic, spiritual, THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION 8 and ontological qualities, the powers possessed by humans, the laws of biological, cultural, physical, and social evolution, the validity and scope of these laws” (Scheler, 1958). Thus, Scheler centers his inquiry on the concept of the human essence. He explains this by dividing humanity into two distinct structures of existence. The first is the psycho-vital realm, composed of sensory impulses, instincts, associative memory, and practical intelligence. The second structure, which is not of this world and even contrary to life itself, is the ‘spiritual’ realm, which he describes as another world in itself. Within the psycho-vital realm, humans exist within the biopsychic domain, and there is no principle within this realm that can reflect or distinguish the human essence. According to Scheler, this principle lies outside what we broadly define as “life.” This principle is entirely opposed to life and represents a truly new existential phenomenon that cannot be grounded in natural evolution. Scheler argues that if it must be based on anything, it can only be grounded in the highest foundation of all things (Scheler, 1998). As seen, Scheler divides human existence into two realms and seeks a principle disconnected from life within a metaphysical domain. The highest foundation of things, in this sense, is a spiritual being—God. He supports this idea with the statement that humans express something that defines their divinity. According to him, human history is interwoven with divinity. In this context, being human and being divine mutually necessitate each other in Scheler’s view (Akarsu, 1998). Within the psycho-vital realm, human intelligence does not differentiate humans from animals, as intelligence merely reflects a degree difference. For Scheler, what elevates humans existentially is a structural distinction. This structural difference, for Scheler, is a principle contrary to life. According to him, even ancient Greek thought recognized this principle, which they called “reason.” Scheler refers to this principle, which encompasses reason, as Geist. The center where spirit manifests within its infinite domain is distinct from any functional center of life and is referred to as the “person” (Scheler, 1954). The spiritual being is independent of its environment and open to the world; it possesses its own domain. Within this realm, as a person, the human can transcend themselves since they act from their own essence, objectifying both their body and soul. From this perspective, one cannot view humans merely as a part of this world. They exist solely within the highest foundation of being. At this point, Scheler references Kant’s doctrine of transcendental perception as a basis, noting that Kant was the first to elevate spirit above the soul and demonstrate that it is not merely a function of what is termed the “spiritual substance” (Scheler, 1998). The person, as the center of the spirit, is neither objectified nor transformed into anything else; it exists through its RABIA CAN PAMUK 9 acts. At this point, Scheler asserts an inseparable connection between acts and ideas, considering ideas as a distinct feature of the spirit. The human ability to separate essence from existence forms the foundation of other spiritual characteristics. Humans differ from animals because they can distinguish between essence and reality. Animals cannot possess this ability as they live within a concrete reality. In contrast, humans are beings capable of saying “no” to this reality (Scheler, 1998). According to Scheler, man was not only an instinctive animal but also a spiritual being. Man’s cosmic duty was not to subject nature to him, but to spiritualize nature (Staude, 1967). For Scheler, what makes a human truly human naturally emerges from the concept of “Spirit.” As humanity evolves, its self-awareness also advances, bringing humans to the realization of their struggle with and mutual influence on divinity. According to him, humans can participate in the life and acts of such a being through an act of placing themselves in the being’s position and identifying with it. In short, the idea of God is transmitted to humanity (Akarsu, 1998). Despite Scheler’s valuable attempt to examine humanity independently, his spiritual understanding of humanity, which explains humans through a principle detached from the real world, addresses humanity not holistically but in a fragmented manner. At this point, Mengüşoğlu argues that while Scheler founded philosophical anthropology, he also led it into a dead end by neglecting the corporeal and soulful dimensions of the human being and using God as evidence for his arguments. According to Mengüşoğlu, Kant approached this matter more cautiously by separating religion from philosophy and the field of knowledge (Mengüşoğlu, 2014). In this respect, Mengüşoğlu, who contributed to philosophical anthropology in the 20th century, thoroughly examined the human understandings of Kant and Scheler and developed his own philosophical anthropology by drawing upon the “New Ontology” perspective of his mentor, Nicolai Hartmann (Kuçuradi, 2017). Mengüşoğlu highlights that, for the first time in our era, humanity has turned toward itself, its own problems and phenomena, thus incorporating itself into the research domain of a specific philosophical field. He sees the distinguishing feature of his philosophical anthropology as being based on ontological foundations (Mengüşoğlu, 2017). The primary characteristic of ontologically grounded philosophical anthropology is that it explains humanity holistically, without fragmentation, starting from the concrete human being and the existential conditions that arise from this wholeness. From the perspective of the history of philosophy, Mengüşoğlu’s understanding of humanity is one of the novel views that approaches the human being holistically, whether from a scientific or philosophical standpoint. In this THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION 10 context, Mengüşoğlu asserts that viewing humans as dual beings—such as mind-body or nature-reason—fails to capture the concrete characteristics of real individuals living in daily life. According to him, human phenomena are the true foundation that must be analyzed to resolve “human” problems. At this point, Mengüşoğlu argues that throughout the history of philosophical anthropology, numerous anthropological theories have been proposed, and the common feature of these theories is that they contribute to illuminating a specific aspect of the human being. However, these theories do not fully present the essence of the concept of “human.” This is because the suitability of a concept depends on its compatibility with its phenomena (Mengüşoğlu, 2017). Based on this information, Mengüşoğlu provides insights into certain key theories. According to him, one of the most important characteristics of these theories is their effort to understand and explain humans by comparing them to animals. The theory of developmental psychology proposes that there is a degree of difference between humans and animals. In opposition to this theory, Scheler develops the Geist theory and seeks an explanation of humanity that falls outside the scope of psychology or biology. Later, another theory, known as the biological theory, emerges, challenging the notion that philosophical anthropology can advance through the Geist theory. This theory is attributed to Arnold Gehlen. Drawing from Kant’s concept of the “being of deficiencies,” this theory argues that, when compared morphologically with animals, humans are beings of deficiency. This is because humans lack all kinds of biological tools. However, these deficiencies are compensated for by other abilities, such as intelligence and hands. Yet, according to Mengüşoğlu, although this theory is more realistic than the Geist theory, it still fails to address the human being in their concrete wholeness (Mengüşoğlu, 2017). Erich Rothacker, who argues that philosophical anthropology should examine human culture in a broad sense, is a representative of the cultural anthropology theory. Another representative of this view, Ernst Cassirer, starts from the question “What is man?” and posits that the essence of the human being is that of an animal symbolicum. From this perspective, according to Cassirer, humans do not live in the real world but in a “world of symbols” (Mengüşoğlu, 2017). Cassirer asserts that his definition of the essence of humanity should be understood functionally. In this sense, humans cannot be defined through a metaphysical or natural principle. The distinguishing feature of humans is neither metaphysical nor physical but functional. Activities within this function include language, myth, religion, art, science, and history. The philosophy of humanity is thus the comprehension of these activities and the understanding of these structures in their entirety (Cassirer, RABIA CAN PAMUK 11 1970). According to Mengüşoğlu, cultural anthropology contributes to illuminating a particular aspect of humanity, but it reveals not the existential structure or wholeness of the human being, but rather the characteristics of nations. Therefore, Mengüşoğlu seeks to establish philosophical anthropology on a foundation free from any value judgment. According to him, the fundamental question of philosophical anthropology is: “What is common among all human groups, what is inherent, dominant, significant, and never absent in any of them?” (Mengüşoğlu, 2017). The starting point of philosophical anthropology, which is based on ontological foundations, must stem from phenomena without resorting to any concept or falling into constructs. Theories that are based on concepts do not reflect the concrete wholeness of the human being. Therefore, Mengüşoğlu regards Kant’s theory as superior to others. Where do we encounter the concrete human as a whole? This question is crucial for Mengüşoğlu because the human being emerges concretely only through actions and the achievements realized through these actions. Thus, humans can be understood through the phenomena revealed by these actions and the successes they bring forth. At this point, the phenomena that reveal the human in their wholeness are as follows: knowing, acting, feeling values, taking stances, foreseeing and predetermining, willing, being free and historical beings, idealizing, devoting oneself to something, working, educating and being educable, believing, being the creator of art and technology, speaking, being disharmonic, and being a biopsychic being (Mengüşoğlu, 2017). Mengüşoğlu approaches these phenomena not through a reductionist attitude but by starting from concrete phenomena. At this point, drawing from Nicolai Hartmann’s ontology, Mengüşoğlu highlights that Hartmann, the founder of modern ontology, places greater importance on phenomena than Edmund Husserl does (Mengüşoğlu, 2020). This is because Hartmann’s new ontology inherently regards phenomena as primary data and explains existence first by starting from these phenomena. According to Hartmann, any view that does not align with the layers of existence absolutizes one of these layers, leading to the loss of the human being (Wein, 2019). In this context, Hartmann’s ontological perspective directly influences Mengüşoğlu’s views. From this perspective, Mengüşoğlu states that contemporary ontology has freed itself from metaphysical burdens. This is because today’s ontology regards “being” and the “existent itself” as the ultimate reality. In other words, “appearance” and “existence-in-itself” form a unity (Mengüşoğlu, 2013). THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION 12 Mengüşoğlu defines the task of ontological anthropology as follows: “What does it mean to examine anthropology in terms of human achievements, acts, and elements of existence? It means examining all determinations related to humans both individually and as a whole. The examination succeeds only when concepts are not imposed from the outside. The task of both general ontology and anthropology is to study ‘what exists as it exists’ (Aristotle) (Mengüşoğlu, 2013).” In light of all this information, Mengüşoğlu’s most significant feature and originality lie in his ability to grasp humanity through activities unique to the human species. This also represents an important contribution to contemporary human philosophy (Kuçuradi, 2017). To summarize, Scheler’s effort to establish philosophical anthropology as an independent discipline and Mengüşoğlu’s holistic approach to humanity without fragmentation are both valuable contributions to this field. Looking at philosophical anthropology from the perspective of the 21st century, it becomes clear that it is more necessary than ever. Recognizing this reality requires humans to turn toward their own reality and understand themselves. The path to this understanding is education. Indeed, in this context, Kant states that “man can only become man through education” (Kant, 2020). In this sense, it is not theories but life itself that should govern education (Nutku, 2016). Since a human being who connects with life exists in relation to reality, they will learn what they are through lived experience. As Mengüşoğlu’s understanding of humanity is also based on the concrete reality and existential condition of the human being, it focuses on the living human being rather than theories. Conclusion When we look at the historical development of human philosophy, we observe certain conclusions. One of these conclusions is the perception of the human being as dualistic, that is, the understanding of analyzing the human by dividing it into parts. Such an understanding means alienating one side of the human being. In this regard, Mengüşoğlu’s approach to philosophical anthropology has made a significant contribution by offering a holistic perspective on the human being. In this sense, it can be said that Mengüşoğlu is a step ahead of Scheler, as he bases the possibility of understanding the human being holistically on an ontologically grounded philosophical anthropology. Although Scheler’s independent consideration of the human being is highly significant for the development of philosophical anthropology, he ultimately explains the human by dividing it into a dual sphere of existence. RABIA CAN PAMUK 13 Since Scheler and Mengüşoğlu are thinkers close to our era, understanding their approaches to human problems is important for comprehending philosophical anthropology and assessing its impact on the 21st century. The human problem, identified by Scheler as a more pressing issue in the 20th century compared to previous eras, has today become an even more serious issue than it was in the 20th century. Thus, the question that must be asked is: Has the human problem been better illuminated and resolved compared to the past? This question can also be asked from an ethical perspective. In this sense, having an ethical stance in the fields of science and technology is essential for discussing the human problem on the right grounds. For the advancement of philosophical anthropology, fields such as science, technology, economics, and law need to internalize an ethical and anthropological understanding of the human being. At this point, philosophical anthropology holds an integrative and encompassing function. Indeed, when we consider Kant’s questions—”What can we know? What should we do? What may we hope for? What is the human being?”—we see that the final question encompasses all the others. In doing so, Kant actually establishes the foundational point upon which philosophy itself should be based. THE PROBLEM OF “HUMAN” IN MAX SCHELER AND TAKIYETTIN MENGÜŞOĞLU: AN EXAMINATION 14 References Akarsu, Bedia. (1998). Max Scheler Felsefesinde Kişi Kavramı ve İnsan Olma Sorunu. Ankara: İnkılap Yayınları. Akdemir, Müslim. (2016). İnsan Felsefesi. Bursa: Sentez Yayınları. Arendt, Hannah. (2021). İnsanlık Durumu. (trans. Bahadır Sina Yener). İstanbul: İletişim Yayınları. Aristoteles. (2017). Nikomakhos’a Etik (trans. 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RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION 22 communication, the individual encounters the possibility of realizing their own authentic potential (Erdem, 2003, p. 177). With the statement, “What is not realised in communication is not yet, what is not ultimately grounded in it is without adequate foundation. The truth begins with two” (Jaspers, 1964, p. 124), Jaspers underscores the fundamental role of communication in constituting both existence and knowledge. According to him, the individual can only establish a foundation for the self through communicative engagement. In the absence of such engagement, one lacks the grounding necessary for personal development and existential progress. From this perspective, a key implication of Jaspers’s philosophy emerges: as a thinking being, the human subject generates numerous ideas, but unless these ideas are communicated—shared with others, confronted with different perspectives, and situated within a broader intersubjective context—they remain abstract and ungrounded. Isolated thoughts, detached from dialogue and communal validation, risk fading into irrelevance. For Jaspers, communication is the very act through which thought is actualized, rendered concrete, and made enduring. This underscores the dual responsibility of expressing one’s ideas and listening attentively to others, allowing for the interaction and evolution of thought. While ideas originate in individual reflection, they attain depth through dialogical engagement with others. It is through this dialogical process that ideas find their foundation, develop meaning, and enable intellectual and existential growth. In this sense, Jaspers maintains that self-understanding and epistemic certainty are possible only through communication (Jaspers, 1981, p. 95). What is not realized in communication, according to Jaspers, does not yet truly exist. Ultimately, that which is not grounded in communication lacks a sufficient foundation. In such cases, truth becomes fragmented and begins to dualize, losing its coherence and existential relevance. For this reason, Jaspers argues that philosophy must constantly seek communication, calling for the courage to engage openly and without hesitation. It is through this ongoing communicative engagement that the individual lives with the hope of being “given back” to oneself—that is, of achieving a renewed sense of selfhood (Jaspers, 2019, p. 110). Jaspers thus links the reconciliation of truth with the rediscovery of the self, emphasizing that the search for personal and philosophical truth necessarily requires a sustained commitment to communication. As Erdem also notes, in Jaspers’s philosophy, communication functions as the very “sign” through which the truth of existence is disclosed. Existence, in its most profound sense, reveals itself only within and through communication (Erdem, 2007, p. 44). ZEHRA ŞEKERTEKIN 23 From a philosophical standpoint, Jaspers underscores the indispensable role of communication in the search for truth and wisdom. He asserts that philosophy, in its essence, cannot be practiced in isolation; rather, it requires dialogical engagement. In support of this claim, Jaspers draws on Nietzsche’s assertion that “One is always wrong, but with two, truth begins” (Jaspers, 2013, p. 501), interpreting it as a confirmation of the inherently intersubjective nature of truth. Like Nietzsche, Jaspers maintains that truth emerges not within the isolated self but in the encounter between at least two individuals. Communication with others becomes a necessary condition for the search for truth. For Jaspers, truth is not merely an epistemological concern but a fundamental element in the enlightenment of human existence. He argues that one cannot arrive at truth alone; rather, it is through existential communication that individuals create the conditions for truth to manifest. In this context, communication, along with freedom, constitutes the basis for the unfolding of existence (Erdem, 2007, p. 25). The search for truth, the capacity for free action and thought, and the ability to communicate are, therefore, inseparable dimensions of the human effort to enlighten existence. Jaspers captures this interrelation with the statement: “Every truth realizes itself in communication; I am in truth, I do not just live, I give meaning to my life” (Jaspers, 1981, p. 42). Here, he emphasizes that the search for truth, which gives life its meaning, is only possible through communication. It follows that communication is not only a medium of truth-seeking but also a condition for existential meaning. In summary, for Jaspers, it is impossible to philosophize without engaging in communication. The development and expression of thought serve the search for truth only insofar as they occur within a communicative context. Deprived of dialogue, philosophical thinking risks detachment from truth. Philosophical truth is attainable only through communication (Bochenski, 1982, p. 19). Communication as a Core Aspect of Jaspers’s Life Jaspers embodies the significance he attributes to communication in his own life, with his relationship with his student Hannah Arendt serving as a prime example. Despite living in different countries for much of their lives—Jaspers in Switzerland and Arendt in the United States during the Nazi regime— their communicative engagement persisted. This exchange was fundamentally intellectual, a reciprocal process through which both philosophers gained profound insights. Jaspers listened attentively to Arendt’s RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION 24 perspectives, recognizing her not merely as a student but as an intellectual equal. In this regard, their interaction transcended the traditional teacherstudent dynamic and can be understood as a genuine friendship. Precisely as Jaspers envisioned, their dialogue was characterized by an egalitarian engagement on the shared search for truth. According to Nixon, the friendship that existed between Hannah Arendt and Jaspers clearly demonstrates how their intellectual development as educators was sustained by their constant dialogue, not despite, but because of, differences in circumstances and personalities. She describes their friendship as proceeding with an open communication of different perspectives, continuing to learn, and communicating both with each other and about the world they were trying to understand (Nixon, 2015, p. 161). The Nazi regime in Germany serves as another example from his life that reaffirmed for Jaspers the profound importance of communication and the interpersonal bonds it enables. He believes that the horrors and moral ruptures of such a period could only be addressed through genuine dialogue. In The Question of German Guilt, Jaspers explores the transformative and reconciliatory potential of communication in the aftermath of political and ethical catastrophe. Speaking directly to post-war German society, he asserts that only through open dialogue—by speaking with one another and striving for mutual understanding—could consensus be achieved through tolerance and, when necessary, compromise. According to Jaspers, such communicative efforts are essential for building a society that stands on firm moral and existential ground, rather than one held together merely by coercion or passive conformity (Jaspers, 2015, p. 30). Exploring the Educational Potential of Karl Jaspers’ Conception of Communication Jaspers identifies three distinct and fundamental forms of education: general school education, vocational education, and Socratic education. Each reflects a different conception of the educational process and the roles of teacher and student. In general school education—also refers to as scholastic education—the teacher’s primary role is to transmit knowledge. Instruction is based on a set of texts and recognized authorities, and the teacher does not engage in original research. Rather, knowledge is presented in a systematic and organized manner. This form of education emphasizes the passive reception of information by students. Vocational education is characterized by a hierarchical relationship in which the teacher assumes the role of an authoritative figure and is regarded as the sole source of knowledge. The ZEHRA ŞEKERTEKIN 25 transmission of practical skills and professional expertise is central to this model, and the student is positioned primarily as a recipient of this expertise. Socratic education, however, departs radically from these two models. It is based on a relationship of equality between teacher and student. Both participants are regarded as free and active contributors in the educational process. Rather than adhering to a rigid, pre-determined curriculum, this model emphasizes a dialogical and exploratory process aimed at uncovering the limits of one’s knowledge. Socratic education places the highest value on personal responsibility, as the individual is considered fully accountable for their own educational development. The aim is not the acquisition of information, but the realization of the learner’s potential through critical self-inquiry. The teacher, in this context, is not an authority figure but a coinquirer who engages with the student in a shared search for truth. Jaspers maintains that scholastic education may be appropriate through the end of secondary education. However, he contends that university education ought to adopt the Socratic model. This position is grounded in the view that university students, as adults, are capable of assuming full responsibility for their intellectual development, and that professors are not expected to provide them with personal guidance in the same manner as schoolteachers. Consequently, university education should not be confined to the mere transfer of knowledge, as is typical in earlier stages of schooling (Jaspers, 1959, pp. 49–52). According to Jaspers, Socratic education is prominent because in this type of education, the learner is included in the process. This is based on Jaspers’s belief in the value of integrity and therefore the search for truth. Because of this belief, he advocates a teaching style that is achieved through the development of the Socratic system at universities (Wyatt, 1982, p. 23). Jaspers emphasizes the centrality of communication in his seminal work The Idea of the University, where he articulates his vision of the university’s role in society. According to Jaspers, communication is both necessary and foundational within the academic environment, particularly as universities serve as the custodians of scientific inquiry and intellectual development. He argues that meaningful dialogue between academics and students is essential—not only among individuals within each group but also across these groups. Such communication constitutes a vital component of the collective search for truth, as it fosters the emergence of a dynamic world of ideas through the exchange of diverse and even opposing perspectives. Jaspers distinguishes between two forms of intellectual exchange that may occur within a university setting, commonly rendered in English as debate and discussion. In the former, individuals primarily seek to assert and RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION 26 defend their own viewpoints, aiming to persuade or convince others of their correctness. In contrast, the latter form—discussion in Jaspers’s sense— entails a more open and reciprocal mode of engagement. Here, participants present their own ideas while simultaneously remaining receptive to the perspectives of others, willing to reconsider or revise their positions in light of new insights. For Jaspers, such dialogical communication is indispensable in the collective search for truth. He advocates for this second form of discussion as essential to the university’s mission, emphasizing a process grounded not in unilateral argumentation, but in mutual understanding and the shared search for objective truth through genuine listening and exchange (Jaspers, 1959). In Jaspers’s philosophy, communication unfolds as a “loving struggle.” Love serves as the foundational force of this communicative process. While ideas may clash in the exchange, the existential individual engages in this struggle not for dominance, but in pursuit of clarity and mutual understanding. This struggle, however, is devoid of the typical dynamics of superiority or conquest; instead, its essence lies in genuine concern for the other (Bochenski, 1982, pp. 18–19). In this form of dialogue, both participants are united in their commitment to the truth rather than driven by a prideful desire to prevail. Thus, Jaspers envisions a communicative atmosphere characterized by empathy, mutual respect, and a shared existential longing. He advocates for a mode of discourse in which recognizing the common ground between seemingly opposing ideas is more valuable than prematurely fixing thought upon a rigid conclusion (Jaspers, 2015, p. 21). Jaspers contends that it is a fundamental error for individuals to become fixated on particular ideas without remaining open to engaging with alternative perspectives. Jaspers (2001) articulates this position in the following passage: It is so easy to stand with emotional emphasis on decisive judgments; it is difficult calmly to visualize and to see truth in full knowledge of all objects. It is easy to break off communication with defiant assertions; it is difficult ceaselessly, beyond assertions, to enter on the ground of truth. It is easy to seize an opinion and hold on to it, dispensing with further cogitation; it is difficult to advance step by step and never to bar further questioning (p. 21). Between 1953 and 1968, an attempt was made to implement a Socratic model of education at Bard College in New York, directly inspired by the educational philosophy of Karl Jaspers. This innovative initiative was led by Heinrich Blücher, a philosophy professor at Bard and the husband of Hannah Arendt. Blücher designed and directed the “Common Course,” an ambitious ZEHRA ŞEKERTEKIN 27 program aimed at introducing first-year students to what he described as the “philosophical attitude” and their “capacity for human freedom” (Botstein, 2018, p. 35). This initiative represents a concrete institutional realization of Jaspers’s concept of Socratic education, embodying his vision of a dialogical and self-reflective approach to learning. Shifting education from a model centered on the unidirectional transmission of knowledge to one that prioritizes interaction and dialogue enhances not only cognitive development but also students’ emotional, social, and psychological growth. Furthermore, reconceptualizing the role of the teacher as a co-learner, rather than merely a transmitter of knowledge, can alleviate the pressures traditionally placed on educators while simultaneously increasing their active participation in the learning process. Lapsley and Chaloner (2020, as cited in Narayanan, 2025) argue that the teacher’s role can shift as creators of validating and safe environments in which students embrace questioning as a core element of their identity. Conclusion This study has examined Jaspers’s concept of communication with a view to assessing its relevance and potential contribution to contemporary educational theory. Although Jaspers primarily discusses Socratic model within the context of university education, his broader understanding of communication is applicable across all levels of education. With appropriate pedagogical guidance, both students and educators can harness the transformative potential of communication in the learning process. Jaspers’s conception of communication offers a valuable foundation for fostering dialogical engagement in educational settings. Jaspers’s conception of communication marks a significant departure from traditional educational paradigms that reduce learning to the transmission of information or the reinforcement of prevailing social norms. In Jaspers’s view, education must extend beyond mere cognitive development to support the cultivation of inner freedom, the search for existential meaning, and the formation of authentic relationships with others. Education must serve as a space where individuals come to understand their own existence and cultivate authentic relationships with others. In this context, communication assumes a central role in the educational process, as truth is not uncovered solely within the confines of individual consciousness but arises through dialogue grounded in mutual openness, respect, and the shared pursuit of understanding. Accordingly, education is reimagined as a fundamentally dialogical process—one oriented toward personal transformation and RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION 28 reciprocal understanding, rather than the unidirectional transmission of objective knowledge. This reconceptualization also reshapes the teacher– student relationship. The teacher is no longer solely an authoritative figure tasked with delivering content, but becomes a dialogical partner who accompanies the student on a shared journey of intellectual and existential growth. Likewise, the student is not positioned as a passive recipient, but as an active, reflective participant in the learning process. From Jaspers’s perspective, education cannot be understood through a functionalist lens. Its purpose is not merely to facilitate the individual’s adaptation to society, but to enable the realization of one’s unique existence. For Jaspers, education serves as a means through which individuals attain self-awareness and ethically reconfigure their relationship with the world. His philosophy presents a critical alternative to the challenges facing modern educational systems—namely, the instrumentalization of learning, the standardization of curricula, and the erosion of individual meaning. In contrast, Jaspers proposes an existential conception of education, one that fosters personal freedom, cultivates ethical responsibility, and supports the search for meaning in human life. Such a vision of education is attainable only within a communicative environment characterized by authenticity, reciprocity, and equality. In this context, rethinking education through dialogue necessitates a transformation of the teacher–student relationship, the reconstruction of the classroom as a space dedicated to the search for truth, and the recognition of learning as not only a cognitive but also an ethical and ontological process. Such an approach provides a profound philosophical foundation for contemporary pedagogical practices by centering communication— both intrapersonal and interpersonal—within the educational experience. This perspective addresses the often-overlooked philosophical dimension of education, which is inherently multidimensional and cannot be fully understood or organized solely through pedagogical frameworks. Instead, philosophy must occupy a central role, guiding and shaping educational aims and processes. Viewed through Jaspers’s lens, a dialogical understanding rightly emerges as a core concern of educational philosophy. Consequently, Jaspers’ conception of communication reminds us that education transcends technical or pragmatic concerns; it is fundamentally an endeavor intertwined with meaning, freedom, and truth. When the existential dimension of education is integrated with the transformative power of dialogue, it holds the potential to foster both the inner development of the individual and the ethical transformation of society. ZEHRA ŞEKERTEKIN 29 References Bochensky, I. M. (1982). Egzistans felsefesi ve Jaspers. In M. Akalın (Ed.), Felsefeye Giriş (pp. 7–24). Istanbul: Dergâh Publishing. Botstein, M. (2018). The Idea of the University in Practice Karl Jaspers, Heinrich Blücher, and the Common Course at Bard College., Existenz, 13(2), 35-39. Erdem, H. H. (2003). Karl Jaspers felsefesinde insan problemi. The Philosophy World [Felsefe Dünyası], 37(1), 52-57. Erdem, H. H. (2004). Problemler ve düşünceler. Ankara: Odak Publishing House. Erdem, H. H. (2007). Karl Jaspers felsefesinde hakikat, iletişim ve siyaset. Ankara: Ebabil Publishing. Erdem, H. H. (2014). Karl Jaspers felsefesine giriş. Ankara: Bilge Kültür Sanat. Jaspers, K. (1956). On my philosophy. In W. Kaufmann (Ed.), Existentialism from Dostoevsky to Sartre (pp. 131–158). New York: Meridian Books. Jaspers, K. (1959). The idea of the university (Trans. H. A. T. Reiche & H. F. Vanderschmidt). Boston: Beacon Press. Jaspers, K. (1981). Felsefeye giriş. (Trans. M. Akalın). İstanbul: Dergâh Publishing. Jaspers, K. (2003). Way to wisdom: An introduction to philosophy. (Trans. R. Manheim). New Haven: Yale University Press. Jaspers, K. (2010). Felsefe nedir? (Trans. İ. Z. Eyuboğlu). İstanbul: Say Publishing. Jaspers, K. (2013). Nietzche nasıl felsefe yapıyordu? (Trans. M. Batmankaya). İstanbul: Alfa Publishing. Jaspers, K. (2015). Suçluluk sorunu. (Trans. E. Zeybekoğlu). İstanbul: İthaki Publishing. 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İstanbul: Say Publishing. RECONSIDERING EDUCATION THROUGH DIALOGUE: KARL JASPERS’S CONCEPT OF COMMUNICATION 30 Wyatt, J.F. (1982). Karl Jaspers’s Idea of the University: An Existensial Argument for an Institution Concerned With Freedom. Studies in Higher Education, 7(1), 21-34. https:// doi.org/10.1080/03075078212331379281 31 CHAPTER 3 A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL BELIEFS, NEGATIVE AFFECT, AND PEER BULLYING1 Dr. Atakan Yiğit2 Prof. Dr. Fikret Gülaçtı3 LITERATURE ON THE TOPIC About Conscious Awareness The word “mindfulness” comes from Buddhism and has been described as a basic but important practice that is often mentioned in Buddhist inscriptions. However, this concept has now been combined with many other secular practices such as Yoga, Zen and Meditation to achieve a state of mind that is both non-judgmental and extremely mindful (Chen, 2020). The origins of the concept of mindfulness are based on many contemplative, cultural and philosophical traditions. For example, Buddhism contains 1 This study was derived from Atakan Yiğit’s work. “The Effect of a Mindfulness-Based Psychoeducation Program on Adolescenrs’ Irrational Beliefs, Negative Affect and Bullying Behaviors.” Fikret Gülaçtı contributed to the thesis as advisor. 2 Amasya Suluova Şeker Secondary School, E-mail: [email protected] ORDIC ID: 0000-0002-3893-3936 3 Erzincan Binali Yıldırım University, Department of Guidance and Psychological Counseling, E-mail: [email protected], ORDIC ID: 0000-0002-3200-1994 A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 38 individual who acts as a bully makes an othering with the idea that he is superior to the person he has made into a victim. The practice of bullying is seen as a way to gain power and influence among others. The ultimate goal is to maintain a power imbalance in which he is stronger than others (Ladd & Churchill, 2012). Situations that occur through negative behavior, intentional physical, verbal, emotional or sexual harm to another individual, exclusion, etc., are bullying. Bullying can be carried out by a person or a group against an individual or a group (Giavrimis, 2020; Menesini & Salmivalli, 2017; Olweus, 1988; Olweus, 1994). The strategies used for bullying vary. Physical; It can be in the form of hitting, punching, hitting, kicking, beating, pushing, spitting, as well as in the form of property damage and theft. Physical bullying is not the only bullying. Verbal; It can also be in the form of teasing, name /nickname calling, racist, sexist and homophobic taunts. Emotional/relational; rumors, social exclusion, gossiping, humiliating in front of society, exclusion from the group, alienation also occurs in the form of. Cyber/electronics; hurtful, intentional exclusion also occurs on the Internet in the forms of disseminating information, threatening by e-mail (Egan & Todorov, 2009; Flangan, et al., 2013; Fenn & Beeler, 2015; Guiney, 2015; Hymel, et al., 2008; Wong, et al., 2008). Of these types of bullying, student reports of anxiety related to physical and cyber bullying show that it is experienced more often than social/relational bullying (Hymel, et al., 2008). While physical and verbal bullying occurs more in public, social/relational bullying occurs more when the victim is not in the environment and it is also a little difficult to detect (Leff, et al., 1999). In addition, relational bullying is more often associated with those who are in pre-adolescence and adolescence (Moulton, et al., 2011). PSYCHOEDUCATION SESSIONS Content of the Psychoeducation Program Psychoeducation groups can be classified according to their main objectives as follows: education, self-knowledge/self-awareness or skill development (Brown, 2018). The aim of this study is to increase the selfawareness of the participants and to develop skills related to independent variables. The design of an effective psychoeducational group begins with a strong theoretical foundation. In this way, psychoeducation turns into a highly interactive experience that encourages the growth and development ATAKAN YİĞİT • FİKRET GÜLAÇTI 39 of participants (Furr, 2000). For this reason, this psychoeducation program has been prepared based on a conscious awareness-based approach. Skill acquisition in psychoeducation groups is achieved through activities/exercises (Corey, 2012; transmitting, Çivitçi, 2020). In addition to the activities and exercises developed by the researcher, the following exercises were included in this study: ”Relaxing with Conscious Breathing Meditation“, ”Getting used to body scanning“ (Alidina, 2019), ”My Body in 2-minute Challenging Emotions“, ”3-minute breathing space(3 DNA)“, ”(Raisin Exercise“, ”My Body in Challenging Emotions” (Atalay, 2019). In this way, it has been tried to provide change in perception and behavior instead of just giving information (Furr, 2000). In determining the activities, care has been taken to ensure that those that will benefit the individual’s self-discovery the most and that these are in such a way as to support the expected change in independent variables. The group session duration is recommended as 40-50 minutes for high school students (Çivitçi, 2020). In this context, the sessions are planned as 40-45 minutes in this study. Psychoeducation groups to be implemented in schools are proposed in the form of 6-8 sessions (Çivitçi, 2020). This program is planned as 8 sessions. The age difference between the adolescent participants should not be more than 1, which is suitable for ensuring homogeneity (Çivitçi, 2020). For this reason, the study is in the planning stage 10. and 11. it was prepared in accordance with the development period of the classroom students and the work was carried out in the study group. This psychoeducation program was developed in the course of Developing and Implementing a Skills Training Program in Groups during the doctoral course period. After the completion of the program, expert opinions were obtained from five experts in the field. The pilot implementation of some sessions was carried out during the course period. It has been determined that simplifications should be made in some of the sessions and this arrangement has been made. Since the number of participants in the group was 6, it was seen that there should be more participants. The people who participated in the sessions expressed positive opinions about their reactivity and thought structure. The differences of this program from the studies conducted on similar variables are as follows: • Coexistence of variables related to thought, emotion and behavior Decoupling, • Providing individual insight while being group-based, A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 40 • Having interactive activities, • Using cognitive restructuring techniques, • Integration of Rational Emotional Behavioral Therapy with Conscious Awareness, • It has been created with the development period in mind. The general purpose of the program is to enable adolescents to reduce irrational beliefs, negative emotions and bullying behaviors with a conscious awareness-based psychoeducation program. In addition, the sub-objectives of the program are as follows; Program Objectives: * To learn about conscious awareness. * Gaining knowledge and skills about conscious awareness-based breathing exercises. * Gaining knowledge and skills about conscious awareness-based body exercises. * To notice the messages of the mind and to recognize irrational beliefs. * To provide awareness that there are different irrational beliefs and that these beliefs can change. * To notice the emotions and bodily changes caused by irrational beliefs and to provide the ability to cope with them. * To recognize emotions. * To gain conscious awareness about emotions. * To recognize bullying behaviors and to be able to notice the emotions, thoughts and bodily changes that occur in bullying behaviors. * To gain conscious awareness-based skills in coping with bullying behaviors. Practıtıoner’s Guıde This program has been prepared for adolescents to recognize irrational beliefs, negative emotions and bullying behaviors based on a Conscious Awareness-based approach and to support them to acquire healthier skills in these subjects. Psychological counselors, psychologists and psychiatrists who have theoretical and conceptual knowledge can apply this program. It ATAKAN YİĞİT • FİKRET GÜLAÇTI 41 is recommended that the group to be included in the application should be heterogeneous. Recommendations to practitioners: • The program is aimed at individuals who have difficulties in these issues with irrational beliefs, negative emotions and bullying behaviors. • It is aimed to raise awareness of irrational beliefs, negative emotions and bullying behaviors of the members participating in the program and to provide healthier skills on these issues. • According to the formation of groups, it is recommended to create and implement participants with homogeneous age-related and heterogeneous gender-related characteristics. • The program has been prepared for students who are continuing their education at the high school level. For this reason, it is recommended that students have a maximum one-year difference in grade levels when forming groups. For example; 9.-10., 10.-11. and 11.-12. classes should be included in the same groups. • The environment in which psychoeducation will be applied should be carried out in educational institutions if possible. It is thought that environments with materials such as classroom blackboard / smart board, where appropriate conditions are provided in terms of heat, light and sound, will provide more efficiency. • In the preparation of the program, the characteristics of the adolescent group that will participate and a conscious awareness-based approach have been taken into account. For this reason, the program consists of 8 sessions and each session is 45-50 minutes. it is prepared in a structured way. • It is important for the student to volunteer to participate in the program and to obtain the parental consent form. • Each session is designed based on conscious awareness and in connection with the previous session. For this reason, those who do not participate in the first session or those who do not participate in any 2 sessions will be separated from the group. This participation obligation should be shared with the participants before the program. • It is recommended that the practitioner keep a separate file for each student and keep materials such as scales, schedules, forms, assignments used during the program process in this file. A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 42 SESSİONS 1. SESSION: MeetingCreating Group Rules and Setting Individual Goals Achievements: The band members meet. The members realize the group goals. Group members determine their individual goals. The group rules are determined. Material: Group Rules Form, Paper-pencil, Colored papers with adhesive Process: The group leader introduces himself.(He briefly mentions his education, profession, a few hobbies). Then the band members are also given sticky colored papers to introduce themselves, everyone writes down the things they think will introduce themselves in the following order; (aThe place he likes best on his face, bHair color, cEye color, dHer favorite color, eWhat is most obvious in the outfit on today). Then the group leader takes all the sticky papers and hangs them on the classroom blackboard. Respectively, he tells the members to come to the board and read the paper that does not belong to him and make a guess. If he cannot make the correct prediction, the predictions of other members are taken. If it cannot be explained who he is by predictions, the member is asked to explain himself. Then the member who he is comes to the board and all the members are introduced in the form of the previous time. The feelings and thoughts of the group members are asked about this event and their dating life. The group leader expresses to the group members that in these sessions, in cooperation and harmony, they have come together to conduct a skills training program aimed at gaining awareness about our thoughts, feelings and behaviors. It is explained that the main purpose of these awarenessgaining trainings is to realize what is happening in the current moment and that it is a general goal to carry it into everyday life. Although this is a very general goal, members are told that everyone can also have different goals from one another. If this is the case, some of us care about our feelings, some of our thoughts, some of our behaviors, or we are reminded that everyone cares about different feelings, thoughts, and behaviors. Then, members are given a goal determination form( Annex-1) to indicate their general goals and asked to write down their goals (Members are asked to write their goals for that week on the form when they come to the sessions every week, so ATAKAN YİĞİT • FİKRET GÜLAÇTI 43 they are told not to fill in those sections that they have on the form in other weeks now). The forms are collected after the group members share what they have written with the group. The group leader indicates that everyone seems to have goals here, and there should be a set of rules to achieve the goals, and tells the members to share their feelings and thoughts about it. The group leader thanks the members for their sharing and writes down the rules to be followed in these sessions on the class board. aPrivacy( what is discussed in the sessions will only remain here) bOne voice rule( listening to others when one of the members or the leader is speaking). cEqual rights (everyone has equal speaking time here, etc. that he has rights) dContinuity( making sure that everyone attends the sessions on time unless they have an excuse) e-Time compliance( the importance of just-in-time participation) The rules are written on the blackboard by the group leader and the rules that he thinks should be followed by other members are asked, if any, they are added. Then they are written to the group rules form(Annex-2) and signed by everyone and put in the group file. The group leader asks if the members have feelings and thoughts about being in this group. After receiving the answers, the group leader makes a summary of the session. Members are reminded of the time of the next session. Members are given an Annex-1Goal Determination Form to write down what they have learned and are asked to write down what they have learned that week. After the members write, the forms are collected back and put in the file. The session is terminated with good wishes. 2. SESSION: Breathing and Body Exercises Achievements:Group members know the connection between breathing exercises and conscious awareness. Group members provide awareness of breathing exercises. Group members know the connection between body exercises and conscious awareness. Group members provide awareness of physical exercises. A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 44 Material: Sound recording-8. The Piece (Alidina, 2017). Sound recording-9. The Piece (Alidina, 2017). Process: The group leader asks if anyone would like to make a summary of the previous session. If no one wants to do the summary, the group leader does the summary and asks if the group members want to add it. The group leader tells the members to clasp their hands and do this as much as they can squeeze with their fingers. It is stopped in this way for a period of 1 min. there is a 10 sec Dec break and the group leader asks the members to raise their arms in the air while clasping and squeezing their hands. In this way, it is stopped for 1 minute and the members are told to release their hands and make their body comfortable. Then the leader asks them to tell respectively what are the feelings, thoughts and changes in their bodies caused by this situation. Then he tells them that they will do breathing exercises and body scanning exercises similar to these today. The group leader first of all states that breathing is an action that we all do constantly, but mostly we are not aware of our breath, being aware of our breath actually contributes to our awareness of the moment and the situation that we are experiencing. That’s why this focusing on breathing in sessions indicates that it increases our awareness of the moment we are experiencing. In this way, the group leader gives information about the connection of breathing exercises and conscious awareness. The group leader says that conscious, breathing exercises will be performed by obeying the commands he will give. Group leader The implementation of the activity ”Relaxing with Conscious Breathing Meditation” (Alidina, 2017) is started. Sound recording-8. The part (Alidina, 2017) is used in the application process (Annex3). The group leader asks the members to share their feelings and thoughts about how breathing exercises create awareness. After the event is completed, just as breathing creates an awareness in our body, it will benefit us to gain awareness about our body and our organs. Now he says let’s do a body scan event together. Group leader The implementation of the activity ”Getting used to body scanning” (Alidina, 2017) is started. Sound recording-9. The part (Alidina, 2017) is used in the application process (Annex-4). The group leader asks the members to share their feelings and thoughts about how the body scan event creates awareness. The group leader finally gets his feelings and thoughts about the session. The group leader summarizes the session. Group members are assigned to do conscious breathing and body exercises at least once a day. Members are ATAKAN YİĞİT • FİKRET GÜLAÇTI 45 given an Annex-1Goal Determination Form to write down what they have learned and are asked to write down what they have learned that week. After the members write, the forms are collected back and put in the file. The session is terminated. 3. SESSION: Noticing the Messages of the Mind Achievements:Group members provide awareness of breathing exercises. Group members know the characteristics of thought. Group members realize the importance of thought. Group members become aware of the emotions generated by thoughts. Group members notice the bodily reactions generated by thoughts. Group members understand the difference in the characteristics of dysfunctional beliefs. Material: There are no materials Process: The group leader asks if anyone would like to make a summary of the previous session. If no one wants to do the summary, the group leader does the summary and asks if the group members want to add it. Feedback is received about the homework given. The negative aspects and positive aspects of homework are discussed. the 3-minute breathing space(3 DNA) exercise (Atalay, 2019;111) is performed for group members. The group leader says, ”today we are going to do some work on thoughts and thoughts that make our life difficult.” He asks the group what they can say about the characteristics of our thoughts, writes down the answers he receives on the blackboard. He then thanks the members for their responses. The group leader makes the following statement about thoughts: “Thoughts are our perceptions, judgments about the current situation. Our thoughts are our beliefs that also affect our feelings and behaviors. Most of the time, our thoughts also affect our bodily reactions. When we think about positive situations, the bodily that occurs in our body We have also experienced comfort, we have also experienced the stretching of our body in our negative thoughts. Although we have our beliefs at the moment experienced in our thoughts, these beliefs are mostly the state of not belonging to our current life. He may say that the fact that our thoughts do not belong to a time outside the moment prevents us from living in the moment.” says. The group leader says, ”today we will do some work on thoughts and thoughts that make our life difficult.” He asks the group what they can say A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 46 about the characteristics of our thoughts, writes the answers he receives on the blackboard. He then thanks the members for their responses. The group leader makes the following statement about thoughts: “Thoughts are our perceptions, judgments about the current situation. Our thoughts are our beliefs that also affect our feelings and behaviors. Most of the time, our thoughts also affect our bodily reactions. We have also experienced the bodily comfort that occurs in our body when we think about positive situations, and we have also experienced the stretching of our body in negative thoughts. Although we have our beliefs at the moment experienced in our thoughts, these beliefs are mostly the state of not belonging to our current life. He may say that the fact that our thoughts do not belong to a time outside the moment prevents us from living in the moment.” says. The group leader says, “Now we’re going to do a little activity about what we’ve been telling you. He asks them to move to a comfortable sitting position and close their eyes. He wants them to imagine the things he will say. You are going on an out-of-town trip with your friends for the weekend. Your journey starts on the bus. You are with your favorite friend, you are going towards the city that you really want to visit. The weather is very nice, a clear sky, nature welcomes you with a view as if it has offered all your gifts. Your favorite music on the radio. Everything is exactly as you wanted, and you are very happy about it. At that moment, it suddenly occurred to you that you were returning to school two days later and that you had encountered children from the upper class who had mocked you before. Now you want to get away from those children, but as you get away, they come after you and raise their voice to annoy and upset you. You are shrinking inside, you are becoming emotionally tense, stressed, a pain in your stomach, your arms, legs are contracting. Instead of reacting to them because you’re angry, you stop to calm down, trying to figure out what’s going on. You sit down on the seat right next to you to take a deep breath. What is going through your mind right now, what are your emotions, what are you going through physically. You are thinking about what you can do to get out of this situation. You are finding that alternative thinking that will help you. Now you have alternatives to the power to cope with this situation in a healthy way, and you have full confidence in yourself. Now I want you to open your eyes.” Group members are asked to share what they noticed in this imaginary orientation activity. Thanks to the members for sharing. Later, the group leader tells us that even if we are in a very pleasant moment while going on vacation with this event, our thoughts can take us away from that environment and prevent us from staying in the moment. Attention is drawn to how the thoughts and emotions that prevent us from staying in the experienced ATAKAN YİĞİT • FİKRET GÜLAÇTI 47 moment affect us physically as well. It is pointed out that when we are subjected to a bullying experience in imaginary orientation, our momentary feelings and thoughts cause us to watch on autopilot, instead, a healthier assessment can be made in the seat sitting experience and awareness of the incident can be increased. In addition, the group leader asks about the feelings and thoughts of the members. Later, it is emphasized that in fact, our thoughts have a great influence on all of our lives. We have seen the effects of our dysfunctional thoughts, and members are asked what they can do to increase our awareness of this issue. Thanks are given for the answers received and the following are indicated as an alternative. • What is the alternative state of the thought that we have noticed or that causes us difficulty? • We can rate whether this idea is real or not.(1 represents the most realism, 10 represents the least realism). • Am I looking at things one way? • What could be my alternative solutions instead of these thoughts? The group leader receives the feelings and thoughts of interest in the session from the members. The group leader summarizes the session. Group members are told to do breathing exercises and body scans as homework. He gives them as homework to write down the thoughts and solutions that make their lives difficult that they have noticed until the next session. Members are given an Annex-1Goal Determination Form to write down what they have learned and are asked to write down what they have learned that week. After the members write, the forms are collected back and put in the file. The session is terminated with good wishes. 4. SESSION: I Face My Thoughts Achievements:Group members provide body exercise awareness. Group members understand that the same situation creates different beliefs for everyone. Group members express thoughts creatively. Material: Picture paper, Station thought cards Process: The group leader asks if anyone would like to make a summary of the previous session. If no one wants to do the summary, the group leader A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 54 Believing that you can cope with this negative behavior. Getting away from the environment. To explain his discomfort to the other side. Doing breathing exercises. Waiting to calm down by counting down to 10 from inside. To turn to other activities such as entertainment, sports, games. To support the victim of bullying. If you have encountered bullying, try to respond with humor. To apologize if you noticed that you were bullied. If your feelings spoke in bullying behavior, what would they tell you to think about it. Don’t personalize bullying behavior/bullying is not you, it’s just a behavior. The group leader divides the members into groups of 3. The study that each group will do about the bullying behavior that will be given to them in writing is explained. One of the members is assumed to be exposed to the bullying behavior that is primarily written and sits in the middle chair. First of all, the member sitting in the chair to his/her right asks the member in the middle the questions given in writing about the positive attitude. Then the member in the chair to his left asks the questions about the negative attitude. In turn, all members of the same group experience the assumption that they are being bullied. In case of Bullying, the form in My Attitude(Annex-14) is used. After this study, one of the group members who volunteered tells about the alleged bullying they have encountered and shares their experiences about the situation with other groups. The leader thanks all the groups for their work. The positive aspects of the coping skills experienced by the members are highlighted and it is pointed out that the difficulties caused by negative attitudes can make bullying worse. Members are given an Annex-1Goal Determination Form to write down what they have learned and are asked to write down what they have learned that week. After the members write, the forms are collected back and put in the file. Members are reminded that the next session is a termination. Group members are asked about their emotional thoughts about the session and the session is ended with good wishes. ATAKAN YİĞİT • FİKRET GÜLAÇTI 55 8. SESSION: To Notice the Completion and Achievements Achievements: Group members provide body exercise awareness. The group leader evaluates the changes of the members during the psychoeducation sessions. Group members evaluate and express their own awareness. Group members understand how they can use the awareness they provide in the sessions after that. Group members express how far they have achieved their goals. On the termination of the sessions, members provide awareness of feelings and thoughts. Material: There are no materials Process:The group leader asks if anyone would like to make a summary of the previous session. If no one wants to do the summary, the group leader does the summary and asks if the group members want to add it. Feedback is received about the homework given. The negative aspects and positive aspects of homework are discussed. Then, My Body (Atalay, 2019;112) exercise in Challenging Emotions for 2 minutes is performed to the group members. The group leader evaluates before the session what the members aim by using the ANNEX-1Goal Setting Form and what they have learned at the end of each session. Annex.1. The group leader evaluates before the session what the members aim and what they have learned at the end of each session. By taking advantage of this evaluation and observations, he makes constructive and encouraging evaluations for each member. The group leader asks the members to share what they learned during the sessions, what they gained awareness about, their awareness of their feelings and thoughts, starting with the volunteers. All members are thanked. The group leader asks the members to share what they learned during the sessions, what they gained awareness about, their awareness of their feelings and thoughts, starting with the volunteers. All members are thanked. Group leader members are asked to share how they will use the gains they have achieved from the sessions in their lives, starting with those who volunteer. All members are thanked. The group leader asks the members how much they have achieved their goals when they started the sessions and asks them to indicate their rating(1 minimum 10 maximum). All members’ shares are taken from the members A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 56 starting from the voluntary one. All members are thanked. The group leader asks the members how they will use what they have learned during the group process in their future lives, and the participation of all members is ensured, starting with the volunteer member. The group leader thanks all the members for their participation. The group leader thanks all the members for their participation in the sessions, attendance, courtesy, and compliance with the rules. It is stated that non-group friendship relationships can be tighter if they want due to the end of the group process. However, it is emphasized that the confidentiality rule in the group process will continue. Members are given an Annex-1Goal Determination Form to write down what they have learned and are asked to write down what they have learned that week. After the members write, the forms are collected back and put in the file. The session ends with good wishes. The group leader ends the group by saying to the members that we are aware of our own feelings, thoughts, I wish you to have a life in which we can live it to the fullest, you can express it. He tells all the members that he can say goodbye without disturbing the other members in that way, for whatever kind of goodbye is going on right now. The group leader says goodbye to the members one by one. FORMS USED IN PSYCHOEDUCATION SESSIONS PROVIDED AS AN ATTACHMENT ADDS Annex-1PURPOSE DETERMINATION FORM The conscious awareness-based psychoeducation program aims to develop awareness and develop skills regarding irrational beliefs, negative emotions, and bullying behavior. Based on this general objective, individual. MY GOAL.............................................………………………………... 1. At The End Of The Week................................................. i found out. 2. At The End Of The Week................................................. i found out. 3. At The End Of The Week................................................ i found out. 4. At The End Of The Week..................................................i found out. 5. At The End Of The Week.................................................i found out. 6. At The End Of The Week..............................................i found out. ATAKAN YİĞİT • FİKRET GÜLAÇTI 57 7. At The End Of The Week..................................................i found out. 8. At The End Of The Week.................................................i found out. Annex-2: GROUP RULES FORM aPrivacy( what is discussed in the sessions will only remain here) bOne voice rule( listening to others while one of the members or the leader is speaking). cEqual rights (everyone has equal speaking time here, etc. that he has rights) dContinuity( making sure that everyone attends the sessions on time unless they have an excuse) e-Time compliance( the importance of just-in-time participation) fName Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Name Surname Signature Group Leader Name Surname Signature Annex-3RELAXING WITH CONSCIOUS BREATHING MEDITATION” (ALIDINA, 2017) This work focuses your attention on your breath and gently directs you back to your breath when you are distracted. This is a sound recording of meditation (8. it is also available as a track). She shows you how to do the ten-minute conscious meditation exercise: 1.Find a comfortable posture. You may be sitting on the couch, sitting cross-legged on the floor, or lying down (see the “Finding the right posture for you” section later). Close your eyes if you want. If possible, put a cute little smile on your face. This exercise is an opportunity to be with whatever your experience is, moment by moment. This is a time reserved for you. You don’t have to achieve anything in this time frame. You don’t have to try so hard. You just need to be with everything as much as you can, moment to A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 58 moment, the way they are. If possible, if you have a pronounced physical tension, relax it. 2.Be aware of the sensations associated with breathing. Feel the breath coming in and out of your nostrils or passing through your throat, or your chest or abdomen descending and rising. When you find a place where you can feel your breath comfortably, try to keep your attention there. Your mind will pick you up in a short time and take you to thoughts, ideas, dreams, fantasies and plans. This is extremely normal and absolutely fine. Only when you realize that this is happening, smile gently and bring your attention back to your breath. Try not to criticize yourself for being distracted. Instead, celebrate being here and now again. Understand that they are all part of your conscious awareness process. If you have noticed that you are criticizing yourself or feeling blocked, you should say to yourself, “Okay... no problem ... gently return to your breathing.” say. 3.Continue to stay with the meditation without trying to control the depth or speed of your breathing. If your breathing changes, it’s fine. If your breathing stays the same, it’s fine again. Everything is fine! 4.After ten minutes, open your eyes slightly. Note to the practitioner: All the durations I suggest in this book are just to guide you. You can be flexible and increase or decrease the amount of time you meditate depending on your circumstances. Decide how long you will practice before each meditation, then stick to your decision. You can use a slightly ringing alarm or your watch’s stopwatch to let you know when you will finish. This allows you to avoid keeping your eyes open to look at the clock. Annex-4 - TO DO A BODY SCAN EXERCISE” (ALIDINA, 2017) You normally do the body scan lying down, so that you immediately feel the feeling of letting go. Set aside at least half an hour for a body scan. Find a place and time where you will not be disturbed, where you feel comfortable and safe. Turn off your phone. This is a time reserved for you to be completely with yourself. A time reserved for renewal, rest and healing. It’s a time dedicated to nurturing your health and well-being. Remember, conscious awareness is to be with everything as it appears to you right now. So put aside ideas such as self-improvement and personal growth. Let go of your tendency to want things to be different from what they are now and let them be exactly as they are. Give yourself the space to be who you are. You don’t even have to try to relax. Relaxation may or may not occur. The purpose of body scanning is not relaxation. If it has a purpose, it may be that ATAKAN YİĞİT • FİKRET GÜLAÇTI 59 you are aware of your experience, whatever it is. Do what feels right to you. The body scan exercise is very safe. But if feelings occur that you can’t cope with, stop and get help from a conscious awareness teacher or a professional therapist. But if you can, open yourself up to these sensations and feelings and approach them; you can see that they are self-dissipating by giving these feelings a chance to talk to you. In the audio recording (9. track) follow the found steps: 1.Loosen your tight clothes, especially around your neck or waist. You may also want to take off your shoes. 2.Lie down on your bed or on a mat, open your arms to both sides, raise your palms up, spread your legs apart. If you don’t feel comfortable, put a pillow under your knees or raise your knees. Do an experiment in this position; you may also prefer to sit. You can put a blanket over yourself because your body temperature may drop because you stay still for a long time. Keep a gentle smile on your face throughout this exercise. This reminds you to be kind to yourself and not take any experience too seriously. 3.Start the exercise by feeling your weight on the mat, bed, or sofa. Decipher the point of contact between your body and what you are standing on. Every time you exhale, bury yourself a little more into the bed or the sofa. 4.Become aware of the sensations of your breath. You may feel your breath coming in and out of your nostrils, or passing through your throat, or your chest or abdomen rising and falling. Notice where your breathing is most effective and most comfortable for you. Continue this for a few minutes. 5.When you are ready, place your awareness on your left leg, move to your knee and ankle, and land on the big toe of your left foot. Notice the sensations on your thumb with a feeling of curiosity. Is your finger cold or hot? Can you feel the contact of your socks or the breeze? Now expand your awareness to your pinkie finger and then to the other fingers in between. How are they? If you don’t feel any sensations, it’s fine. Just be aware that you are not feeling sensations. 6.As you breathe, imagine that your breath goes down your body, up on your toes, down. As you breathe out, imagine that your breath comes out of your body through your nose. Continue to apply this breathing strategy to the parts of your body to which you direct your attention (see the title “Breathing to different parts of your body”). 7.Expand your awareness to your heel. Focus on your heel and the curve of your foot. The weight of your heel. To the sides and top of your foot. On A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 60 your ankle. Breathe into your whole left foot. Then, when you are ready, release your left foot. 8.Repeat this gentle, gentle, curious acceptance awareness process for the upper part of your left leg as well. Feel how your left leg is different from your right leg. 9.Gently bring your awareness to your right leg and toes. Then raise your awareness to the top of your right leg in the same way. Then let go. 10.Become aware of your hip bone, thighs, rough flesh and all your delicate organs there. Imagine breathing in to them and filling them with nourishing oxygen. 11.Come out towards the lower part of your chest, abdomen and waist. Notice how your stomach goes down and up as you breathe in and out. Notice all the emotions you feel here. See if you can discover and accept your feelings as they are. 12.Turn your attention to your chest and back. Feel your rib cage rising and falling as you breathe in and out. If possible, pay attention to your heartbeat. Be grateful that all your vital organs are working. Pay attention to all the emotions rising from your heart area. Give your emotions space to express themselves. 13.Focus on your two arms. Start at your fingertips and go up to your shoulders. If this seems to work, breathe in and out to all your body parts before moving on to the next one. 14.Focus on your neck. Then shift your conscious attention to your chin and pay attention to whether you are clenching your jaw. Feel your lips, the inside of your mouth, cheeks, nose, eyelids and eyes, temples, forehead, eyes, the back of your head and finally the top of your head. Take time to be with all the parts of your head, to feel the physical sensations with curiosity and warmth. 15.Imagine a place above your head and under your feet. Imagine that your breath goes and goes in your body while you breathe in and out. Feel your breath moving through your body, every cell in your body is being fed with energy and oxygen. Continue this for a few minutes. 16. Now stop all your efforts to practice conscious awareness. Feel your whole body. Feel yourself fully with the feeling that you are. Peaceful with the feeling that you are. Remember that this feeling of being is present at every moment when you need it. Rest in a still way. ATAKAN YİĞİT • FİKRET GÜLAÇTI 61 17. Notice the time you take to nourish your body and mind. Notice that you are slowly moving out of meditation and into what you need to do. Make an effort to transfer this awareness to your next activity. Annex-5 - Annex-5 THOUGHTS THAT COME TO MIND Thoughts are written on the blank page Annex-6 -THOUGHT CARDS 1I should be loved by my teacher. 2I have to be successful in math class. 3My happiness depends on my friends treating me well. 4If I join a group, I can achieve my goals more easily. 5I’d rather run away than take on responsibilities. 6People’s problems and difficulties make me very sad. 7Dreaming can bring happiness. 8I re-evaluate my thoughts that upset me. 9I can communicate with those around me. 10I can participate in activities such as art, sports as much as possible. 11I can change my thoughts. 12Life constantly provides me with new opportunities. A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 62 Annex-7 CIRCLE OF EMOTIONS Annex-8EMOTION EXPRESSION FORM EMOTION EXPRESSION FORM Targeted Emotion Emotion Achieved What is felt if the target is not reached? Reason for selecting the target emotion Emotion thought to have been experienced most intensely in the last week ATAKAN YİĞİT • FİKRET GÜLAÇTI 63 RAISIN EXERCISE( Annex-9) Just three raisins are enough for this exercise. Take the first raisin in your hand. Touch it as if you were encountering a raisin for the first time. Even close your eyes and touch it. Feel the softness, texture, shape—everything—with your fingers. Bring it to your nose and smell it. Compare your smells with your right and left nostrils. Is the smell the same between them? Then open your eyes and look at the raisin. Hold it up to the light and observe it. Notice the parts that let in light and the parts that don’t. Compare how it looks in your palm with how it looks when held against the light. Touch it to your lips. Notice how it feels on your lips. Hold the raisin between your fingers and bring it to your ear, moving your fingers. Notice what sound it makes! Try it with both ears. Is there a difference? Hear it! Now, bring the raisin to your mouth and touch it with your tongue. Notice the texture on its surface. Notice if you can taste anything. Touch the front and back surfaces of your tongue as well. Follow and explore the different flavors detected on each surface! Lightly bite the raisin. Don’t eat it yet! Notice the aroma that emerges this way. Focus on the taste of this aroma in your throat as you swallow. Move the bitten raisin around your tongue and mouth again. Track the changing sensations. Now begin to chew slowly. Then swallow, and don’t stop watching it as you swallow. Feel it pass through your throat. Feel the sensations it creates in you. Then move on to the second raisin, this time exploring it through your senses, building on your first experience. Place the third raisin in your mouth, as you always do, without thinking, and eat it. A MINDFULNESS-BASED PSYCHOEDUCATION PROGRAM TARGETING ADOLESCENTS’ IRRATIONAL 70 Flanagan, K. S., Hoek, K. K. V., Shelton, A., Kelly, S. 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Running on Empty: Overcome your childhood emotional neglect. Morgan James Publishing. Westen, D. (1998). Unconscious Thought, Feeling and Motivation: The End af a Century-Long Debate. In Bornstein, R. F., & Masling, J. M. (Ed.), Empirical perspectives on the psychoanalytic unconscious. Vol. 7 (ss.1–43). American Psychological Association. Whitney, I., & Smith, P.K. (1993). A survey of the nature and extent of bullying in junior/ middle and secondary schools. Educational Research, 35, 3-25. Wong, D. S., Lok, D. P., Wing Lo, T., & Ma, S. K. (2008). School bullying among hong kong chinese primary schoolchildren. Youth & Society, 40(1), 35-54. 73 CHAPTER 4 THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS SCIENCES Şeyma Satılmış1 Nuray Satılmış2 Abstract The purpose of this study is to examine the effect of a reading activity on attention level and reaction time among students of sports sciences. A total of 20 voluntary participants from the Faculty of Sports Sciences were included in the study, divided into an experimental group 10 and a control group 10. The experimental group engaged in a reading activity for at least 40 minutes, three times a week. Participants were administered a Personal Information Form, the Visual Attention Test, and the d2 Attention Test. According to the findings, a statistically significant reduction in reaction time was observed in both the experimental and control groups. While the control group showed a significant increase in accuracy rate, no such increase was found in the experimental group. Significant improvements were observed in both groups’ TN and TN-E scores in favor of the post-test. Similarly, the CP variable showed a statistically significant increase in post-test scores for both 1 PhD Student, Niğde Ömer Halisdemir University, Institute of Social Sciences, Turkey, [email protected] orcid:0000-0003-0060-8289 2 Assoc. Prof. Dr., Alanya Alaaddin Keykubat University, Faculty of Sports Sciences, Turkey, nuray[email protected] orcid:0000-0002-2086-1436 THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS 74 groups. However, no significant differences were found between the groups in the FR and E1 variables. Regarding the E2 variable, a significant increase was observed only in the control group’s post-test scores.In conclusion, the findings indicate that the implemented process had a positive effect on attention performance and reaction time. Introductıon Reading is a complex process that involves various functions of the eyes, voice, and brain, including visual perception, comprehension, vocalization, interpretation, and mental representation (Millî Eğitim Bakanlığı [MEB], 2009). Reading is a complex language skill in which both physical and cognitive processes play a joint role in the development of comprehension ability (Özbay, 2011). According to Güneş (2014), abilities such as sensitivity to sounds, recognizing and distinguishing the sounds of words, and combining sounds and syllables represent significant physical dimensions essential for the act of reading. Reading is a fundamental factor that contributes to an individual’s success in various aspects of life, self-actualization, interpretation of the world, ability to establish connections between events, and approach situations from different perspectives. The skill of reading plays a crucial role in transforming life, adding depth to one’s experiences, and enhancing an individual’s level of knowledge and cultural awareness. For this reason, reading stands out as a skill whose value is increasingly recognized over time (Öztürk and Aydemir, 2012). Moreover, it is a phenomenon that enhances individuals’ quality of life by increasing their level of reading motivation. Various research results indicate that reading activities have a significant impact on enhancing individuals’ attention levels. In particular, a regular reading habit supports the development of selective attention and contributes to the strengthening of cognitive functions (Small, 2021). Attention is a process in which awareness is consciously or unconsciously directed toward a specific object, action, activity, situation, event, or phenomenon, thereby influencing the quality and efficiency of perception, decision-making, and performance (Schefke and Gronek, 2010). In terms of athletic performance, the concepts of attention and concentration are among the fundamental components. Performance is not solely a physical attribute but also encompasses a psychological dimension. Attention is a mental ability that enables individuals to select and focus on specific stimuli among numerous ones in their environment, playing a critical role in various areas such as learning, decision-making, and the execution of motor skills (Posner and Petersen, 1989). Selective attention, in particular, refers to the ability to ŞEYMA SATILMIŞ • NURAY SATILMIŞ 75 recognize and distinguish target stimuli from a stream of information, and this skill plays a significant role in a wide range of domains, from academic achievement to athletic performance (Parasuraman, 1984). Numerous neuropsychological and experimental studies have demonstrated a clear and strong relationship between attention level and reaction time. Reaction time refers to the duration it takes for an individual to respond to a given stimulus, and the efficiency of attention mechanisms plays a decisive role in determining this duration (Welford, 1980). Reaction time is one of the most fundamental criteria used to evaluate athletic performance (Günay et al. 2013). Its importance has been increasingly emphasized due to its contribution to athletic success and performance improvement. Among athletes with similar technical skills and physical capacities, those with shorter reaction times are more likely to achieve success. The significance of reaction time may vary depending on the characteristics of different sports disciplines. Particularly from a perceptual standpoint and in terms of responding to stimuli, the ability of an athlete to initiate movement before their opponent plays a critical role, making the length of reaction time a crucial factor (Pancar et al. 2016). Reading is a cognitive activity that encompasses multifaceted mental processes and requires intense attention. A sustained reading habit supports the enhancement of individuals’ ability to maintain attention and focus, thereby contributing to an overall improvement in cognitive performance (Mangen et al. 2013). In this study, it is aimed to investigate the effect of book reading activity of Sports Sciences Faculty students on attention level and reaction time. It is expected that the results obtained in this study will contribute to develop high quality methods to support mental performance of sportsmen. Method Research Group: A total of 20 students from the Faculty of Sports Sciences of Alanya Alaaddin Keykubat University voluntarily participated in the study, consisting of a control group (n=10) and an experimental group (n=10). The experimental group engaged in a book reading activity for 40 minutes, three times per week throughout the academic semester. Data Collection Instruments: Volunteers were administered the “Visual Attention Test” and the “d2 Attention Test.” Additionally, anthropometric measurements including height, weight, Body Mass Index (BMI), and Body Fat Percentage (BFP) were recorded. Regular participation in the book THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS 76 reading activity was defined as reading for at least 40 minutes on three or more days per week. Anthropometric Measurements: Height measurements were performed using a stadiometer (Chonder HM200P) with an accuracy of ±1 mm. Heights were measured in centimeters with participants standing barefoot in an anatomical posture: heels together, breath held, head positioned in the Frankfort horizontal plane, and the vertex touching the headpiece of the stadiometer. Body fat percentage was measured using a Bioelectrical Impedance Analysis device (Tanita MC-980, 1000 kHz). Participants were instructed to avoid strenuous physical activity and consumption of diuretic beverages such as tea and coffee for 24 hours prior to measurement. Participants who did not comply with these conditions were excluded from the study. Measurements were conducted barefoot. During the procedure, participants were asked to stand upright, place their feet on the device’s metal electrodes, and hold the hand electrodes. Any metal accessories (e.g. watches, rings, necklaces) were removed prior to measurement. Following the assessment, muscle mass of the right and left arms obtained from body composition data was recorded. Visual Attetion Test The experimental focus point consisted of an arrow and colored square shapes presented against a white background. Twelve colors (yellow, orange, light green, dark green, black, beige, light pink, dark pink, red, purple, gray, turquoise) were selected from a color pool to create the colored squares. The arrow, displayed at the center of the screen, directed participants’ gaze to the indicated side (right or left). Colored squares were presented on both the right and left sides in equal numbers, ranging from a minimum of two to a maximum of eight squares. Successive presentations of colored squares involved either a color change in only one square or no change at all. The experiment balanced the number of “same” and “different” trials throughout the procedure (Araz, 2021). The visual working memory task using colored squares was developed based on the Visual Working Memory (VWM) paradigm introduced by Vogel and Machizawa (2004), aiming to measure participants’ VWM performance. Each trial began with a fixation point presented for 200 ms, followed immediately by a directional arrow above it, indicating which side (right or left) the participants should attend to for changes in the colored squares. The arrow pointed either to the right or left side. After the fixation point and arrow disappeared, a memory array consisting of one to four squares was ŞEYMA SATILMIŞ • NURAY SATILMIŞ 77 presented for 100 ms on both sides of the fixation point. Participants were instructed to memorize the colors of the squares on the side indicated by the arrow. Subsequently, a 900 ms retention interval was provided during which the fixation point remained visible. Finally, a test array was presented, similar to the memory array, with one to four colored squares displayed on both sides of the fixation point. The number of squares in the test array was equal to that in the preceding memory array. Throughout the experiment, 50% of the trials involved a change in color in one of the squares in the test array. Participants were asked to respond by pressing the “C” key if they detected a change or the “M” key if no change was present. Following a correct response, the fixation point turned green for 95 ms, whereas an incorrect response resulted in the fixation point turning red for the same duration (Araz, 2021). Stimulus presentations and trial sequences were programmed using OpenSesame 3.3.8 software (Mathôt et al. 2012). Participants completed the task on the same desktop computer used for the change detection task. Visual stimuli were presented at a viewing distance of 50 cm, subtending a visual angle of 31.57º by 29.48º, and responses were recorded via the computer keyboard. Prior to the main task, participants performed a practice block consisting of 16 trials, after which a feedback screen displaying reaction times and accuracy rates was presented. The main task consisted of 160 randomized trials divided into 10 blocks of 16 trials each. Feedback was also provided after the main task, similar to the practice session. The total duration of the experiment was approximately 10–15 minutes. The visual working memory task was administered first to half of the participants in both the experiment and control groups. The other half performed the change detection task first to control for possible order effects arising from task administration sequence. d2 Attetion Test The d2 Attention Test was developed by Brickenkamp in (1962) and can be administered to individuals aged 9 to 60 years. The test form consists of 14 rows, each containing 47 figures, totaling 658 figures. These figures are letters marked with one, two, three, or four dots either above or below them. The letters appear in 16 different configurations based on the number, position, and arrangement of the dots. The primary objective of the test is to identify the letter “d” marked with two dots. THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS 78 The test scoring includes the following measures: TN, E1, E2, CP, TN-E, and E%. TN (Total Number): The total count of all marked letters, regardless of accuracy. It reflects the individual’s psychomotor speed. E1 (Errors of Omission): The number of correct letters that were not marked. A high count indicates reduced selective attention. E2 (Errors of Commission): The number of incorrectly marked letters. A high score may indicate specific learning difficulties, inattention, or deficits in visual discrimination. CP (Concentration Performance): Calculated by subtracting the number of incorrectly marked letters from the number of correctly marked letters, representing the individual’s concentration performance. TN-E (Total Number Minus Errors): Represents test performance by subtracting total errors from the total marked letters. This value is highly reliable and reflects the balance between speed and accuracy. However, TN-E tends to weight quantity over quality, potentially inflating total scores. Therefore, to avoid overestimation, error scores or concentration scores should also be considered in the evaluation. E% (Error Percentage): Indicates the proportion of total errors relative to all responses. As the error percentage decreases, attention and decisionmaking accuracy increases. Fluctuation Rate (FR): This parameter is considered a weaker aspect in terms of test reliability. It is the difference between the row with the highest number of items and the row with the lowest number of items marked during the test. A high fluctuation rate may indicate inconsistency in response speed and potentially low motivation (Brickenkamp and Zillmer, 1998; Çağlar and Koruç, 2006; Karaduman, 2004; Yaycı, 2013). ŞEYMA SATILMIŞ • NURAY SATILMIŞ 79 Figure 1. Sample of the d2 Attention Test Statistical Analysis All statistical analyses were conducted using SPSS version 22.0. Arithmetic means and standard deviations of the data were calculated. Although some data appeared to follow a normal distribution based on normality tests, non-parametric tests were preferred due to the small sample size. The data were analyzed using the Wilcoxon Signed-Rank Test (WIST). A significance level of p < 0.05 was accepted for all analyses. Results The demographic characteristics of the students participating in the study, along with relevant interpretations, are presented below. Table 1. Anthropometric Characteristics of the Students Group Gender N Age (years) Height (cm) Weight (kg) BKI (kg/ cm2) VVY (%) x ss x ss x ss x ss x Ss Control Female 420 1 157,7 4,6 56,5 9,5 22,63 2,77 26,8 7,1 Male 6 21 1 170,9 1,4 78,0 8,8 26,70 3,06 19,4 5,5 Experimental Female 6 20 1 164,3 7,5 58,7 11,3 21,59 2,84 25,5 7,1 Male 420 1 180,9 9,5 86,3 12,4 26,23 1,66 19,1 3,3 Participants Female 10 20 1 161,7 7,1 57,8 10,1 22,00 2,70 26,0 6,7 Male 10 20 1 174,9 7,6 81,3 10,6 26,51 2,49 19,3 4,6 THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS 86 reading, the inclusion of cognitive training games, mental exercise programs, and mindfulness-based practices is recommended to reduce attentional errors and further support cognitive enhancement. Another finding of this study reveals that a significant increase in the E2 variable was observed only in the control group (p < 0.05). This result suggests that the reading intervention may serve as a balancing mechanism against environmental factors that could negatively impact cognitive performance. This implies that reading-based activities not only contribute to cognitive development but may also play a role in sustaining and stabilizing mental processes (Karaduman, 2004). In conclusion, the findings of this study suggest that developing a regular reading habit can have positive effects on cognitive functions. However, the study also has certain limitations. First, the small sample size (n = 20) and the fact that the participants were exclusively students from the Faculty of Sports Sciences limit the generalizability of the results. In addition, variables such as the types of books read, the duration of reading sessions, participants’ individual interests, and their prior reading habits were not controlled, making it difficult to fully assess the underlying factors contributing to the observed outcomes. Future research should incorporate long-term follow-up studies and more diverse participant groups in order to explore the subject in greater depth. ŞEYMA SATILMIŞ • NURAY SATILMIŞ 87 References Araz, G.Y. (2021). Sporda uzmanlaşmanın algısal ve bilişsel süreçlere etkisi (Doktora Tezi). Fırat Üniversitesi, Elazığ. Brickenkamp, R. (1962). Aufmerksamkeits-Belastungs-Test (Test d2). 1st ed. Brickenkamp, R. & Zillmer, E. (1998). Test d2: concentration-endurance test. Gottingen ger. CJ Hogrefe. Çağlar, E. & Koruç, Z. (2006). D2 dikkat testinin sporcularda güvenirliği ve geçerliği. Spor Bilimleri Dergisi, 17(2), 58-80. Günay, M., Tamer, K., & Cicioğlu, İ. (2013). Spor Fizyolojisi ve Performans Ölçümü, Ankara, Gazi Kitapevi, 3. Baskı. Güneş, E. (2004). Dikkat mekanizmaları. Ankara Üniversitesi Tıp Fakültesi Mecmuası, 57(2), 34-37. Güneş, F. (2014). Türkçe öğretimi yaklaşımlar ve modeller (4. Baskı). Ankara: Pegem Akademi Yayıncılık. Karaduman, B.D. (2004). Dikkat toplama eğitim programının ilköğretim 4. ve 5. sınıf öğrencilerinin dikkat toplama düzeyi, benlik algısı ve başarı düzeylerine etkisi (Yayımlanmamış Doktora Tezi). Ankara Üniversitesi, Ankara. Mangen, A., Walgermo, B. R., & Brønnick, K. (2013). Reading linear texts on paper versus computer screen: Effects on reading comprehension. International Journal of Educational Research, 58, 61–68. Mathôt, S., Schreij, D. & Theeuwes, J. (2021). OpenSesame: An open-source, graphical experiment builder for the social sciences. Behavior Research Methods, 44(2), 314-324. Millî Eğitim Bakanlığı (2009). İlköğretim Türkçe dersi öğretim programı ve kılavuzu (1-5. sınıflar). Devlet Kitapları Müdürlüğü Basım Evi. Özbay, M. (2011). Anlama teknikleri: I-Okuma eğitimi (2. baskı). Öncü Basımevi. Öztürk, E. & Aydemir İ. Z. (2012). Başlangıç Düzeyi Okuyucularının Okuma Motivasyonlarının, Günlük Kitap Okuma Süreleri ve Ailenin Okuma Durumuna Göre Değerlendirilmesi. Kastamonu Eğitim Dergisi, 21(3), 1105-1116. Pancar, Z., Özdal, M., Pancar, S. & Biçer, M. (2016). Investigation of visual and auditory simple reaction time of 11-18 aged youth. European Journal of Physical Education and Sport Science, 2(4), 145-152. Parasuraman, R. (1984). The psychobiology of sustained attention. Sustained attention in human performance, edited by J.S. Warm, pp. 61-101. London:Wiley. Posner, M. I., & Petersen, S. E. (1989). The attention system of the human brain. Satılmış, N., Avcı, P., Kılınçarslan, G., Bayraktar, I. & Bayrakdar, A. (2023). Sporcularda kitap okuma etkinliğinin dikkat düzeyi ve reaksiyon süresine etkisinin incelenmesi. ROL Spor Bilimleri Dergisi, 4(3), 920-932. THE ROLE OF READING ACTIVITIES ON ATTENTION LEVELS IN STUDENTS OF THE FACULTY OF SPORTS 88 Schefke, T., & Gronek, P. (2010). Improving Attentional Processes in Sport: Defining Attention, Attentional Skills and Attention Types. Studies in Physical Culture and Tourism, 2010, 17(4): 295 299. Small, G. W., Moody, T. D., Siddarth, P. & Bookheimer, S. Y. (2009). Your brain on Google: Patterns of cerebral activation during internet searching. The American Journal of Geriatric Psychiatry, 17(2), 116–126. Small, G., & Vorgan, G. (2021). The memory bible: An innovative strategy for keeping your brain young. Balance. Welford, A. (1980). Choice reaction time: Basic concepts. Reaction times, 73-128. Vogel, E. K., & Machizawa, M. G. (2004). Neural activity predicts individual differences in visual working memory capacity. Nature, 428(6984), 748-751. Yaycı, L. (2013). d2 Dikkat Testinin Geçerlik ve Güvenirlik Çalışması. Kalem Uluslararası Eğitim ve İnsan Bilimleri Dergisi, 3(1), 43-80. 89 CHAPTER 5 GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES Tarkan Düzgünçınar1 1. Introduction The more crucial the role adults play in education, the more complex it is to address their new needs and expectations. To respond to this complex situation, different tools of education have been formulated. Among these are gamified learning which is an effective method for teaching, reinforcement, and long-term engagement with the learners. The strategic integration of game elements into non-game contexts defines gamified learning. In education, it is often used in increasing participation rates as well as enhancing engagement and motivation (Dicheva et al., 2015; Duggal et al., 2021). The learning process becomes attractive and involves leveraging innate human inclinations toward achievement, competition, autonomy, and recognition through applying a principle that makes learning feel like playing a game. In in-service training, gamified learning involves the intentional and systematic approach of inserting game mechanics into educational settings to elicit the behaviors of learners and academic performance (Li et al., 2023). Gamified learning inspires a relatively stronger motivation for learning because it combines both personal and societal factors that ensure 1 Dr.(Ph.D.),Università degli Studi di Verona, [email protected], ORCID: 00000002-9607-0489 GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 90 a comprehensive learning environment (Loos & Crosby, 2017). Unlike passive teaching methods, the incorporation of elements of a game such as rewards, leaderboards, levels, and challenges instills feelings of achievement and fulfilment toward learners so that they can be motivated to advance in their journey of learning (Jaramillo-Mediavilla et al., 2024). Gamified learning can bring advantages to in-service training such as improving engagement and better learning processes, however, the drawbacks that it may present require careful design and vigilant implementation. While it is true that adding game elements to non-game contexts makes learning more engaging, this can lead to problems related to perceived lack of seriousness, oversimplification, cultural misfit, technological limitation, and focus on extrinsic motivation which does not allow the educational benefits expected to be realized fully. Thus, overcoming these barriers requires cultural sensitivity, a learner-centered design, and pedagogical alignment in such countries where collectivist and hierarchical cultural norms are predominant like Türkiye. Therefore, this chapter discusses the pros and cons of gamified learning in education about their contextual impact based on challenges that were outlined together with strategies proposed toward addressing them. By covering both the theoretical foundations in addition to the practical applications of gamified learning, this section provides a comprehensive perspective on how it can be utilized to transform adult learning outcomes. By emphasizing cultural sensitivity and learner-centred approaches, the section seeks to provide educators, human resource practitioners and instructional designers with a good notion of how to use gamified learning in practice with the aim of enhancing adult learning processes. 2. Theoretical Foundations For gamified learning to be successfully applied in adult education, it must be designed and implemented based on sound educational and psychological principles. Superficial approaches can result in a loss of motivation or create a hollow ‘sugar-coating’ effect among adult learners (Buckley et al., 2018). An effective gamified learning strategy should be primarily based on Malcolm Knowles’ andragogical principles of self-direction, utilising experience, relevance to life and intrinsic motivation. To foster intrinsic motivation, it should also incorporate mechanics that address the need for competence (meaningful feedback and appropriately challenging tasks), autonomy (choice and personalisation options) and relatedness (social interaction, collaboration and peer recognition). Extrinsic rewards (e.g. points or badges) should be used cautiously to symbolise meaningful progress TARKAN DÜZGÜNÇINAR 91 without undermining intrinsic motivation. Ideally, they should be provided at unexpected times or as a natural part of the learning process. In terms of technical design, game elements should avoid creating excessive cognitive load that distracts from the learning content, and interfaces should be simple with clear mechanics and seamless integration with content. Additionally, a balance must be maintained between the learner’s skills and the level of challenge to achieve a ‘flow’ state (where time seems to pass unnoticed), which is supported by personalised challenge levels and regular progress feedback. Finally, the design should incorporate collaborative tasks, peer evaluation, achievement sharing and mentorship systems that strengthen social learning dynamics. 2.1 Knowles’ andragogy theory: The Art and Science of Adult Learning Malcolm Knowles and his colleagues (2005) coined the term ‘andragogy’ to highlight the differences between adult and child learning, and they developed a corresponding theory and model. The researchers proposed six core principles that distinguish adult learning and should inform effective educational interventions: • Self-directed learning: Adults prefer to control their learning processes. They are more motivated when they have control over the pace, content and methods of instruction. • Life experience: Adults have a wealth of personal, professional and cultural experiences that influence their learning processes. Learning becomes more valuable when it connects to and builds upon these experiences. • Goal-oriented: Adult learners are usually driven by specific goals, such as career advancement, personal growth, or acquiring new skills. They want to see the direct applicability of what they learn. • Relevance and practicality: Learning should be applicable to real-life tasks or challenges immediately. Theories that lack tangible applications may seem irrelevant. • Problem-centred approach: Adults learn more effectively when learning is viewed as a means of solving real problems, rather than merely storing knowledge for future use. • Intrinsic motivation: While extrinsic rewards (e.g. certificates or promotions) are not insignificant, adults are strongly motivated by intrinsic factors such as self-esteem, confidence and personal fulfilment. GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 92 2.2 Self-determination theory (SDT): The Psychology of Motivation Developed by Ryan and Deci (2000), SDT is a widely recognised theory of motivation in educational psychology. SDT posits that individuals are most motivated when their three core psychological needs are met: • Autonomy: A sense of control over actions and decisions. • Competence: A sense of being capable of producing desired outcomes and being effective. • Relatedness: A sense of belonging and connection with others and with a community. These fundamental needs are essential for sustaining intrinsic motivation, particularly in learning contexts. Gamified learning techniques can be designed to support the following Self-Determination Theory (SDT) principles: • Autonomy is fostered through avatar customisation, branching learning experiences and the ability to choose challenges or activities. • Competence is supported by providing clear goals, progressive challenges, immediate feedback and celebrating achievements (e.g. leaderboards and badges). • Relatedness is facilitated through team-based challenges, collaborative tasks, social leaderboards and peer recognition. It is particularly crucial to support intrinsic motivation in adult learning, where participants often have to balance work demands. By aligning with SDT principles, gamified learning creates an emotionally and psychologically immersive experience that sustains attention and engagement in the long term. 2.3 Behavioural approaches B.F. Skinner’s behavioural approach (operant conditioning) posits that behaviour is shaped by its consequences. The approach focuses on the systematic use of rewards (reinforcers) and punishments to strengthen or diminish specific behaviours during the learning process. The core mechanisms include: • Positive reinforcement: Presenting a pleasant stimulus after a desired behaviour to increase its likelihood of recurrence. TARKAN DÜZGÜNÇINAR 93 • Negative reinforcement: Removing an unpleasant stimulus after a desired behaviour (e.g. completing a task to eliminate a ‘penalty’ threat). • Punishment: Introducing an unpleasant stimulus or withdrawing a pleasant one after an undesirable behaviour to reduce its likelihood. • Extinction: The weakening or disappearance of a previously reinforced behaviour when reinforcement is withheld. • Reinforcement schedules: The rules that determine how often and under what conditions rewards are given (continuous, fixed-ratio, variable-ratio, fixed-interval or variable-interval). Behavioural principles are used in the design of extrinsic motivational elements, such as points, badges, leaderboards and virtual rewards (Petchamé et al., 2021). However, in adult education, these mechanics must be applied carefully. Rewards should symbolise meaningful progress or skill acquisition, and should be distributed in a meaningful way. Excessive or superficial use can create a ‘sugar-coating’ effect, reducing intrinsic interest in learning. Variable-ratio reinforcement schedules (where rewards are given at unpredictable times) can enhance engagement through the element of surprise and delay extinction. Points and badges should serve as tangible indicators of learners’ overall progress. 2.4 Cognitive Load Theory Developed by John Sweller, Cognitive Load Theory (CLT) focuses on the limited capacity of human working memory and information processing (Sweller et al., 2019). During learning, mental resources are divided among three types of cognitive load: • Intrinsic cognitive load: The inherent difficulty arising from the nature of the material being learnt (e.g. complex concepts). • Extraneous cognitive load: Unnecessary mental effort caused by poorly designed instructional materials or environments (e.g. cluttered graphics, irrelevant sounds or complex instructions). • Germane cognitive load: The beneficial mental effort involved in actively processing information to create meaningful schemas in longterm memory (e.g. problem solving and analysis). The primary objective of designing gamified learning should be to minimise extraneous cognitive load while supporting relevant cognitive load. Game mechanics and interfaces should be intuitive and simple to GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 94 ensure they do not distract from the learning content. Game elements (e.g. points, badges and levels) must be meaningfully integrated with the content and not merely added for decoration. Complex animations, sound effects or visual clutter that do not contribute to the learning objectives should be avoided. Complex tasks should be broken down into smaller steps with clear instructions. Visual and auditory information should be presented in a balanced and complementary manner. 2.5 Flow Theory (Csikszentmihalyi) Csikszentmihalyi’s flow theory describes an optimal state of experience in which individuals are fully immersed, lose track of time and perform at their best (Csikszentmihalyi et al., 2014). The key conditions for achieving a flow state are: • Clear goals: A clear understanding of what needs to be done. • Focused attention: Complete and uninterrupted concentration on the task. • Balance: A balance between the individual’s perceived skill level and the perceived difficulty of the task (difficulty greater than skill leads to anxiety; difficulty less than skill leads to boredom). • Immediate and direct feedback: Clear and immediate visibility of the outcomes of actions. • Sense of control: A feeling of control over the situation (i.e. an absence of anxiety). • Altered sense of time: a subjective experience where time seems to pass quickly or slow down. Gamified learning provides an ideal framework for triggering the flow experience. Design considerations should include creating adaptive systems that dynamically assess participants’ current skill levels and offer slightly challenging but not overwhelming tasks. Progress bars, level transitions, achievement notifications and performance analytics provide participants with continuous and meaningful feedback. Clearly defined small and large goals along the learning path, with progress trackable visually (e.g. through maps or level trees), are essential. The user experience should minimise distractions and facilitate task focus, offering personalisation options such as allowing participants to make choices and set their own pace (Beard, 2015). TARKAN DÜZGÜNÇINAR 95 2.6 Social Learning Theories Albert Bandura’s social learning theory emphasises that learning occurs through direct experience, observation (modelling) and social interaction (Schunk et al., 2020). Its core components include: • Observational learning (modelling): Learning by observing the behaviours, outcomes and characteristics of others. • Imitation and modelling: Adopting and applying observed behaviours. • Vicarious reinforcement and punishment: Learning which behaviours are rewarded or punished by observing the consequences of others’ actions. • Self-efficacy: An individual’s belief in their ability to successfully perform a task, shaped by observation, social persuasion and past experiences of success. • Reciprocal Determinism: The continuous interaction between an individual’s behaviours, environmental factors and personal characteristics (e.g. cognitions and beliefs). Gamified learning can incorporate various mechanisms to enhance social learning. Making progress and achievements visible to peers fosters healthy competition and modelling. Collaborative challenges that require teamwork can strengthen social bonds and encourage knowledge sharing. Peer evaluation and feedback can contribute positively to success in the process. Social validation is provided through peer-given ‘likes’, comments or special badges (e.g. ‘Helpful’, ‘Mentor’). Opportunities are created to observe and imitate the behaviours of experienced users or experts. Social proof, such as ‘X people completed this task’ or ‘Y friends liked this content’, is also utilised. The effectiveness of gamified learning in in-service training relies on the synergistic application of multidimensional theoretical foundations. Knowles’ andragogy principles and Self-Determination Theory’s (SDT) psychological needs (autonomy, competence, and relatedness) provide a framework centred on adult learners’ self-direction and intrinsic motivation. The measured use of behavioural mechanics that symbolise meaningful progress is supported by cognitive load theory. The balance of skill and challenge in Flow Theory, combined with the peer interaction dynamics of Social Learning Theory, creates an immersive and contextual experience. This integrated approach eliminates the risk of a ‘sugar-coating’ effect, transforming gamified learning into a profound, GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 102 and dynamic visual designs, whereas older learners may prefer simplicity, clarity and traditional feedback systems. 5. Challenges in gamification Gamified learning is a highly valuable tool in in-service training, bringing significant benefits to both participants and educators (Dahalan et al., 2024). However, it also presents a range of challenges that must be understood and addressed. To implement successful gamified learning strategies, educators, instructional designers and HR professionals must anticipate barriers, apply evidence-based design principles and cultivate a supportive learning environment (Christopoulos & Mystakidis, 2023). Adult learners, who are accustomed to traditional learning methods, may be reluctant to engage with game-like elements (e.g. avatars or tasks) if they are not clearly linked to learning outcomes. In in-service training environments, adherence to traditional teaching methods is common. If gamified learning is not explicitly connected to learning outcomes, it may be perceived as frivolous, which could reduce institutional support and learner engagement. Adult learners typically value long-term learning goals. If gamified learning focuses solely on short-term rewards, learners may lose motivation once these cease. 5.1. Barriers to adopting gamification The challenges encountered when implementing gamified learning in inservice training are diverse and are often rooted in adult learning psychology, practical barriers and design considerations. The primary and perhaps most critical barrier is the prejudice that the concept of ‘games’ evokes in adults. Due to their age or position, many adult learners may perceive games as childish or frivolous, which can lead to reluctance or even resistance to participation. They may feel that they are ‘playing a game’ and thus undervalue the learning process. Motivational diversity poses another significant challenge. Adult learners have different motivations for learning (e.g. career advancement, personal growth or social interaction) and different preferences for games (e.g. competitive, collaborative or exploration-focused). A one-size-fits-all gamified learning design may fail to address this diversity, which can result in some participants feeling alienated. Additionally, meaningless mechanics (e.g. points, badges or leaderboards that are disconnected from the content) can seem artificial and undermine motivation. Participants may view such elements as irrelevant to learning objectives and dismiss the system as an ‘empty spectacle’. At the design level, there is a risk that the game may overshadow the learning objectives. Participants may focus on earning points TARKAN DÜZGÜNÇINAR 103 or rewards instead of acquiring knowledge and skills, which undermines the core purpose of gamification. Furthermore, designing and maintaining an effective gamified learning system requires significant time, creativity, and pedagogical expertise. Simply ‘adding game elements’ does not ensure deep learning — it demands a complex design process. Practical barriers cannot be overlooked. When digital tools are used, issues related to technology access and digital literacy, especially across different age groups, can limit participation. Another critical barrier is time constraints: adults’ busy work and personal lives make it challenging to meet the additional time demands of gamification. Participants may perceive prolonged activities as a ‘burden’. The psychological effects of reward systems must also be anticipated. Overreliance on extrinsic rewards (e.g. points or certificates) can undermine adults’ intrinsic motivation (e.g. curiosity or personal satisfaction). When these rewards cease, the learning process may halt. Additionally, gamification’s “novelty effect” may fade over time as mechanics become routine, leading to a decline in engagement. Finally, misalignment with organisational culture and measurement difficulties must be considered. Some organisations may struggle to view gamified learning as compatible with ‘serious’ education. Furthermore, it is challenging to measure gamification’s actual contribution to learning outcomes beyond superficial metrics such as badges or points. 5.2 Methods to Overcome Barriers Firstly, it is crucial to transform adults’ perception of ‘games’. It is important to emphasise that gamified learning is not just a form of entertainment, but an opportunity to practise real-world job skills. For example, a role-playing activity in sales training could be presented as an opportunity to try out customer persuasion techniques in a safe environment. Offering voluntary participation or trial options can also help to overcome initial resistance. Design flexibility is key to addressing motivational diversity. For example, personalised pathways could be created, such as leaderboards for those who enjoy competition, team badges for collaborators, or ‘unlocked content’ for those driven by curiosity. If adults’ intrinsic motivation (autonomy, mastery and purpose) is not nurtured, the system will quickly lose its effectiveness. If adult learners cannot establish a meaningful connection between game mechanics and learning content, the desired impact will not be achieved. Participants may enjoy themselves but fail to meet educational objectives. Badges or points should be directly tied to acquired competencies. For instance, a ‘Crisis Management Expert’ badge should only be awarded to individuals who demonstrate successful decision-making in a simulation. A GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 104 narrative based on real-world job scenarios will make abstract mechanics more concrete and engaging, effectively immersing participants. To overcome practical barriers, physical gamified learning activities such as role-playing, card games and board games can be offered to groups with limited access to technology. Time constraints can be addressed through micro-gamification. Short-duration activities such as 5–10 minute case studies, instant-feedback quizzes or daily ‘puzzle tasks’ enable participation even within busy schedules. To ensure sustainability, the system must remain dynamic. This can be achieved through gradual increases in difficulty (simple tasks for beginners and complex scenarios for advanced learners) and surprise elements (hidden tasks and live sessions with guest experts). Fostering a sense of community is also essential: team leagues, knowledge-sharing forums and ‘united against a common challenge’ dynamics nurture a sense of belonging. The risks associated with reward systems (e.g. undermining intrinsic motivation or creating dependency) can be mitigated by taking a balanced approach. Extrinsic rewards (e.g. points or certificates) should be used sparingly, with the focus primarily on providing meaningful feedback and unexpected recognition. To overcome institutional resistance, leadership support is essential. Active leadership involvement, linking gamified learning to tangible business outcomes and return on investment (ROI) reporting will establish gamified learning as a ‘serious’ investment. Ultimately, the way in which adult learners engage with gamified learning tools should be shaped according to their needs. Educators bear significant responsibility in this regard. Rather than taking a one-size-fits-all approach, a strategy involving participants in the design process and continuously improving the system through regular feedback will enhance educational success. This approach should never neglect the ‘human side of learning’, such as curiosity, a sense of achievement and social interaction. Successful gamified learning integrates with content, empowers participants and fosters transferable skills. Gamified learning is not merely a game, but a tool for behavioural change (Hamari et al., 2014). TARKAN DÜZGÜNÇINAR 105 Table 3. Barriers to gamified learning in in-service training and best practices Barrier to Adopting Gamification Best Practice Learner Resistance Provide orientation and clearly highlight the benefits. Misalignment with Learning Objectives Link game elements directly to competencies and outcomes. Cultural Misalignment Customize rewards, language, and visuals to reflect cultural norms. Limited Engagement Sustain motivation by combining storytelling, competition, and collaboration. Weak Feedback Mechanisms Integrate real-time feedback and performance tracking into the learning experience. 5.3 The role of instructional designers and HR professionals The effectiveness of gamified learning programmes depends largely on collaboration between instructional designers (or developers), educators and institutional managers (HR professionals). Instructional designers align gamified learning strategies with learning objectives. This involves integrating educational content with game mechanics, such as points, badges and leaderboards, to create engaging and reinforcing learning experiences (Hallifax et al., 2019). They analyse the needs of the target audience, select appropriate gamified learning elements and ensure that the learning process is effective, motivating and measurable. They also establish feedback mechanisms to track participants’ progress and optimise the design. They transform learning objectives into interactive, game-like experiences; select and implement suitable gamified learning platforms or learning management systems (LMS) for the target audience; and apply iterative design and testing to refine gamified materials based on learner feedback. HR professionals ensure that gamified learning aligns with organizational goals. They support gamified learning projects to enhance employee competencies, create reward systems or incentives to encourage participation, and develop strategies that align with company culture. They promote the adoption of gamified learning in the corporate sector by linking it to career advancement, competency models, and performance outcomes (Landers et al., 2017). They foster a learning culture that encourages experience, continuous learning, and team success. They monitor the impact of gamified learning using key performance indicators (KPIs) such as training GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 106 completion rates, learner satisfaction, and on-the-job performance outcomes. Additionally, they collaborate with designers by considering employees’ demographics and motivation sources. HR professionals monitor employee adaptation during gamified learning implementation, address resistance when encountered, and evaluate the impact of training outcomes on job performance. Both roles work closely together to ensure gamified learning is both engaging and functional. The topic of gamified learning in in-service training should be approached with a strategic, learner-centered perspective that balances engagement and pedagogical integrity. With proper design, cultural awareness, and institutional support, gamified learning has the potential to transform adult learning into dynamic, participatory, and resultsoriented ecosystems (Jayalath & Esichaikul, 2022). 6. The future of gamified learning in-service training As the digital transformation of education and professional development accelerates, gamified learning is emerging as a critical tool in shaping the future of in-service training. The convergence of new technologies, evolving learner demands and shifting pedagogical paradigms is reimagining engagement, motivation and success in lifelong learning (Garcia-Iruela et al., 2021). 6.1 Adaptability to Emerging Technologies The future of gamified learning lies not in isolated game elements but in its integration into a broader technological ecosystem. Artificial Intelligence (AI)-based learning platforms can monitor learner behavior in real time, adapting challenges and feedback to individual skill and progress levels. Intelligent tutors and virtual mentors can be powered by AI to provide contextual suggestions within gamified environments (Abbes et al., 2024). Virtual and Augmented Reality (VR/AR) offer adult learners immersive, gamified experiences such as risk-free virtual labs or simulated workplaces. AR can overlay gamified instructions or challenges onto the real world, applicable in sectors like manufacturing, healthcare, or logistics. Blockchain and digital credentials enable learners to earn verifiable micro-credentials or badges that can be shared across platforms and with employers. Blockchainbased certification enhances the credibility and transparency of these credentials, making the learning process more effective and recognized (Allam et al., 2023). TARKAN DÜZGÜNÇINAR 107 6.2 Data-Driven and Personalized Learning Future gamified learning systems will prioritize hyper-personalization over one-size-fits-all approaches. Participants will progress through adaptive pathways tailored to their performance, interests, and goals. Behavioral analytics will enable more sophisticated dashboards, tracking not only completion but also cognitive responses, emotional engagement, and collaboration data. Data models will leverage predictive insights to identify learners at risk of disengagement and suggest interventions. 6.3 Gamified learning in lifelong learning and microlearning In a world where reskilling is an ongoing process, gamified learning will facilitate lifelong learning in bite-sized, on-demand formats (Sailer & Homner, 2020). • Micro-learning modules: These are delivered in 5to 10-minute bursts and are ideal for busy professionals or mobile users. • Progressive skill trees: Learners can unlock more complex knowledge as they complete simpler tasks, in a manner similar to levelling up in games. • Habit-forming systems: Streak counters, daily challenges and learning tasks ensure the tool remains engaging for months or even years. 6.4 Cross-industry and international growth Gamified learning will continue to grow across industries and borders. Learning and Development (L&D) will incorporate gamified learning into every stage, from recruitment to leadership training. Public and private institutions, as well as non-profit organisations, will use gamified training to promote civic engagement, health literacy, and community building. Gamified platforms will be multilingual and culturally sensitive, focusing on adult learners in developing economies where mobile-first learning is essential (Alsawaier, 2018). 6.5 Ethical and Cultural Considerations As gamified learning evolves and expands, ethical and cultural issues will inevitably arise. To ensure equity, systems must be inclusive of people of all ages, abilities, languages, and socioeconomic backgrounds. Designers should avoid manipulative or addictive mechanics that prioritise reward GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 108 loops over learning, as this can lead to exploitation (Rodrigues et al., 2020). Game mechanics and narratives must be sensitive to the values, traditions and communication styles of the society in which the training is implemented, as well as those of the participants. 6.6 Vision in the Turkish Context In Türkiye, gamified learning has significant potential in a country where educational reform and digital innovation are national priorities. Partnerships between technology companies, universities and government institutions provide a means of scaling up gamified learning platforms nationwide. Gamified learning elements that align with Turkish cultural aesthetics, storytelling and societal norms can create more effective and widely adopted experiences. Furthermore, successful gamified learning models developed in Türkiye can be exported to other developing countries with similar cultural and social dynamics, thereby creating a global impact (Kabilan et al., 2023). Gamified learning in in-service training is digital, personalised, immersive, culturally driven and lifelong. As learning becomes more fluid and borderless, gamified learning will serve as a motivational tool and design philosophy, transforming education into a participatory, dynamic and empowering process for adult learners worldwide. To realise this vision fully, however, stakeholders must commit to human-centred design, continuous innovation, and equitable access. Next-generation gamified learning will educate, motivate, engage and transform. 7. Conclusion Gamified learning has transformed the field of in-service training, bridging the gap between traditional teaching methods and the dynamic, personalised learning that today’s adult learners demand (Zainuddin et al., 2020). Based on robust theoretical frameworks, gamified learning address many of the intrinsic needs of adults, such as autonomy, competence and the relevance of learning. When implemented effectively, gamified learning environments empower adult learners to absorb more information, retain it more effectively, and engage more actively (Legaki et al., 2019). Academic circles widely recognise that gamified learning is not a superficial or fleeting approach, but rather a well-considered pedagogical strategy that is aligned with the realities of adult education. Utilising interactive systems and features such as points, badges, leaderboards, tasks and narrative-based challenges motivates adult learners to engage in self-regulation, collaboration and perseverance in complex content areas. Gamified training programmes are particularly TARKAN DÜZGÜNÇINAR 109 effective in environments that require skill development for professional growth and organisational alignment (Zaric et.al.,2021). When enhanced by culturally sensitive designs and appropriate integration, these programmes yield measurable improvements in engagement, completion rates and learner satisfaction. Although gamified learning is a highly promising educational innovation, it also presents certain challenges. These include technological barriers, trivialising games, poorly structured reward systems and oversimplifying complex learning through excessive training activities (Toda et al., 2017). Overcoming these challenges requires instructional designers, institutional leaders and educators to collaborate in creating meaningful, purposeful and inclusive game-based learning experiences. Best practice involves aligning game elements with learning objectives, ensuring cultural appropriateness, prioritising accessibility and incorporating learner feedback to refine designs. The future of gamified learning in in-service training is promising. Trends such as AI-powered adaptive gamification, VR/AR-supported simulations and data analytics will make learning more immersive. Additionally, the rise of remote and hybrid working expands the possibilities for scalable, gamified solutions that support lifelong learning across geographical locations. Gamified learning is a transformative mindset that changes how in-service training is delivered, received and valued. When used thoughtfully, it provides educational experiences that are aligned with the motivational needs of adult learners. This results in not only knowledge acquisition, but also learning enjoyment, meaning and self-efficacy (Morschheuser et al., 2017). As in-service training continues to evolve, gamified learning will remain a powerful tool for motivating people across cultures and professions, maximising engagement and achieving valuable learning outcomes. GAMIFIED LEARNING IN IN-SERVICE TRAINING: OPPORTUNITIES AND CHALLENGES 110 References: Abbes, F., Bennani, S., & Maalel, A. (2024). Generative AI and gamification for personalized learning: Literature review and future challenges. SN Computer Science, 5(8), 1-12. Allam, H., Dempere, J., Akre, V., Parakash, D., Mazher, N., & Ahamed, J. (2023, May). Artificial intelligence in education: an argument of Chat-GPT use in education. In 2023 9th International Conference on Information Technology Trends (ITT)(pp. 151-156). IEEE. Alsawaier, R. S. (2018). The effect of gamification on motivation and engagement. The International Journal of Information and Learning Technology, 35(1), 56-79. An, Y. (2020). Designing Effective Gamified Learning Experiences. International Journal of Technology in Education, 3(2), 62-69. Beard, K. S. (2015). 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Frontiers in Psychology, 14. Frontiers Media. https://doi.org/10.3389/fpsyg.2023.1253549 Loos, L. A., & Crosby, M. E. (2017). Gamification Methods in Higher Education. In Lecture notes in computer science (p. 474). Springer Science Business Media. https://doi. org/10.1007/978-3-319-58509-3_37 ANALYSIS OF THE PROBLEMS FACED BY TEACHERS IN THE PROCESS OF INCLUSIVE EDUCATION 118 infrastructure, and lack of family cooperation hinder the process. In addition, administrators’ attitudes, effective use of resources, and the clarity of education policies directly influence the success of inclusion. All these findings reveal that inclusive education is not merely an educational policy but a practice requiring a multidimensional and holistic approach. A successful inclusion process necessitates the collaboration of teachers, administrators, families, and society, supported by sufficient resources, infrastructure, and training opportunities. Recommendations • In-service training programs can be expanded, and teachers’ knowledge and skills in the field of special education can be further developed. • Awareness programs on special education and inclusion can be organized for school administrators. • The physical infrastructure of schools can be adapted to meet the needs of students with special needs. • Families can be encouraged to actively participate in the process, with more widespread information meetings and support programs. • Supportive education services can be expanded, providing increased opportunities for one-on-one instruction and expert support. • Class sizes can be reduced, enabling teachers to provide more effective guidance to students. • Scientific research on inclusive education can be encouraged, with greater emphasis on solution-oriented practices. • Awareness-raising activities can be conducted to foster positive attitudes toward individuals with special needs in society. 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