Sofist: An International Journal of Philosophy
Sofist: An International Journal of Philosophy is a peer-reviewed, biannual journal publishing original research in all areas of philosophy. Submissions are accepted in Turkish and English.
Authors retain copyright of their work. All content published in this journal is licensed under a Creative Commons Attribution 4.0 International License (CC BY 4.0). This license permits unrestricted use, distribution, and reproduction in any medium, provided that the original work is properly cited. https://creativecommons.org/licenses/by/4.0/
A Bibliography of Jacques Derrida in Turkish
Bibliographic studies constitute one of the fundamental tools required for the smooth progression of academic work and research. As a reliable reference tool that both facilitates and accelerates research, bibliographic studies play a leading role in presenting the body of work on a specific subject in a coherent and organised manner. Although there have been carefully prepared bibliographic studies on Jacques Derrida in Turkish in the past, this work has become necessary from our perspective, given the time that has elapsed since their publication and the emergence of new studies and translations in the literature. The aim of this study is to compile and bring together all works on Derrida produced in Turkey and in Turkish, both past and present. In pursuit of this objective, books, translations, articles and theses published in Turkish have been carefully examined, and a detailed literature review has been conducted. It is hoped that this bibliography of Derrida will provide a list of texts that anyone wishing to reflect on Derrida in Turkish, to embark on a journey of thought and language alongside Derrida, or to conduct research and produce work on Derrida, may consult.
Copyright (c) 2026 Yusuf Artık (Author) https://creativecommons.org/licenses/by/4.0
Sophists and Their Criticism in Aristophanes Thought
Aristophanes is a founding playwright of ancient comedy. In his comedies, he acts as a political commentator who questions the social and political problems of the Athens polis. He often longs for earlier periods when Athens lived in prosperity and peace and criticises what he perceives as the corruption of Athenian democracy. Through his plays, Aristophanes criticises the polis and opposes many new developments that he believes threaten its traditional order. This stance gives Aristophanes a conservative character. His strong attachment to the old order and distrust of new intellectual trends lead him to interpret the changing realities of Athens in a reactionary way. In his comedies, he turns people, ideas, and practices that he considers corrupting influences on the polis into targets of satire. Using irony, humour, and sometimes harsh language, he criticises figures associated with intellectual and political change. Among the main targets of his criticism are the Sophists and their human-centred approach to knowledge. Political leaders such as Pericles and Cleon, philosophers such as Socrates and Gorgias, and the tragedian Euripides appear in his works as figures connected to sophistic thought. At the centre of Aristophanes’ criticism is the Sophists’ rhetorical art based on relativism. In his comedies, Sophists are portrayed as paid teachers who manipulate language, corrupt the polis, and investigate strange natural phenomena. Through such depictions, Aristophanes presents them as figures who deviate from traditional Greek moderation and become partially alienated from the polis.
Copyright (c) 2026 Yakup Akyüz (Author) https://creativecommons.org/licenses/by/4.0
Michael Haneke’s Cinema and Europe as a Philosophical Problem
This article examines Michael Haneke’s cinema within the context of philosophical crises in European thought. Haneke’s films do not merely depict individual or social traumas; they represent a profound intellectual critique that questions the ethical, political, and cultural foundations of European civilization. Within this framework, this study examines Haneke’s cinema through the dialectics of modernity and Enlightenment reason, ethical responsibility, and the collapse of civilization. Haneke’s films can be read as philosophical allegories that stage the decay of both the ethical and ontological foundations of European modernity. They compel Europe to confront its own civilizational myth. The “European question” here appears as an ethical problem rather than a historical crisis: the ideals of modernity, rationality, and progress have eliminated human responsibility towards the other. Therefore, Haneke’s cinema offers the audience not an emotional catharsis, but an experience of intellectual discomfort and ethical questioning. In a filmography spanning from Funny Games to Happy End, violence, death, miscommunication, and moral emptiness are cinematic reflections of the inherent collapse of European culture. Haneke’s aesthetic strategy allows the audience to experience this collapse on an intellectual level. In conclusion, we can interpret Haneke’s cinema as Europe’s reckoning with its own conscience, as well as positioning it as a call to rethink Europe’s philosophical and ethical foundations.
Copyright (c) 2026 Volkan Koyutürk (Author) https://creativecommons.org/licenses/by/4.0
On the Ontological Foundation of the Poetic-Historical
Just as writing history is a subject of debate, so too is how to write poetics. Epistemologically, it is possible to consider the two separately or together, which indicates a paradigm; however, this cannot be a single paradigm. Considering both, in other words, the poetic-historical, together shifts the ground in another direction. This ground is ontological, leading from the descriptive-narrative character of historiography to a philosophy of explanation and understanding. This does not mean that the descriptive-narrative cannot contain the conceptual, but there is a situation of consciously not choosing the conceptual, which means putting philosophy on a different track. A philosophy of thought based on understanding and interpretation will be placed at the center of this thought. Through this way of thinking, an attempt will be made to create a philosophy that is not abstract-rationalist. A philosophy based on explanation and understanding cannot typically be an abstract-rationalist philosophy. Here, the aspect and trace of the paradigm that goes through the ancient and the continuity of the past can be followed. The second of these two seemingly opposing currents transcends the distinctions between abstract and concrete, reason and emotion. In this essay, I aim to convey this while developing a propaedeutical, preliminary preparation for the subject.
Copyright (c) 2026 Güçlü Ateşoğlu (Author) https://creativecommons.org/licenses/by/4.0
The silent yet, one might say, equally vocal interactions and agreements between Abraham and his son Isaac within the story of the sacrifice, along with the various situations Abraham experienced regarding faith and belief, have been viewed as an example of the forms of faith directed toward God and His will found in all the Abrahamic religions. Without rejecting the classical interpretation of the sacrifice narrative, Kierkegaard embarked on his own path of thought, reading Abraham in Fear and Trembling as a “knight of faith” and an exemplary figure who accomplished the “leap of faith.” Although Kierkegaard’s interpretation of the matter makes it possible to conceive of a different Abraham, he did not consciously open this area up to detailed discussion. Derrida, who states, “I can conceive of another Abraham for myself” through a path derived from Franz Kafka’s reading, expanded upon Kierkegaard’s interpretation of Abraham in The Gift of Death and laid bare its aporias (impasses). In this study, the act of sacrifice and the new realm of action and responsibility it opens up will be discussed through the readings of Kierkegaard and Derrida.
Copyright (c) 2026 Yusuf Artık, Ceren Balaban (Author) https://creativecommons.org/licenses/by/4.0
The Foundation of Ethics According to Ibn Sīnā
Avicenna, who sees reason as a necessary criterion for the emergence of moral action, thinks that man’s actions should be in accordance with theoretical and practical reason in parallel with his ultimate purpose. In addition to intellectual activity, he thinks that our practical actions should be in the middle state, far from excess and deficiency; thus, he describes the completion of being moral both mentally and physically. Avicenna thinks of man as a whole in both aspects (spiritually and physically), therefore, in order to ensure his happiness, he thinks of the virtue of the soul as well as the virtue of the body, thus idealizing making man happy in both worlds. The best way that morality can suggest to man is for him to complete his mental evolution and to provide the correction and purification of the body for this evolution. For this, philosophy, prayer, worship and invocation can help man the most because only through these can he have the ability to acquire the knowledge of universal principles. The path to ultimate happiness for man is to acquire the knowledge of these universals and of course the Necessary Being.
Copyright (c) 2026 Büşra Bilgin (Author) https://creativecommons.org/licenses/by/4.0
Onto-conscience or Primacy of Conscience
This study addresses the critique of the subject-centered paradigm that became prominent in modern philosophy with René Descartes, within the framework of the concepts of “onto-conscience” and the “primacy of conscience.” While subject-centeredness reduces being to the constitutive activity of the subject, it is argued that this approach renders being itself invisible. Therefore, the study proposes not only an ontological return but also a reconsideration of the possibility of contact with being. The “onto-conscience” approach developed in this context interprets conscience not as a subjective faculty, but as the manifestation of being within the human. Conscience is not a psychological experience; it is the mode in which being reveals itself. The “primacy of conscience,” on the other hand, refers to the dimension in which being becomes most directly visible. While this approach shows partial parallelism with Mulla Sadra’s ontology that defends the primacy of being, it expands it through an ethical and phenomenological perspective. The study comparatively examines the thoughts of Muhammad Iqbal and Martin Heidegger. It demonstrates that both thinkers strive to overcome Cartesian subjectivism and position the human not as the constitutive center of being but as a field of possibility in which being is disclosed. Iqbal’s understanding of “khudi” and Heidegger’s concept of “Dasein” offer a dynamic conception of being as an alternative to subject-centered thought [...]
Copyright (c) 2026 Aliye Çınar (Author) https://creativecommons.org/licenses/by/4.0
The Inner Temporal Character of the Transcendental Imagination and a Heideggerian Interpretation
Heidegger explains the central significance of Kant’s “Schematism Doctrine” in the emergence of ontological knowledge in Transcendental Logic in connection with the relation of the pure concepts of understanding to “time,” which represents an ontological concept. He shows how knowledge of beings is constructed on the basis of the image of time through schematization (sensibilization), which implies the connecting of the concept with intuition.
Copyright (c) 2024 Zehragül Aşkın (Author) https://creativecommons.org/licenses/by/4.0
As a thinker who stands out with his productivity in the contemporary French philosophical scene, Jacques Rancière has become an interesting thinker with the connections he established between politics and art and his contrary readings, although he has traces of the Contemporary French tradition in his philosophy. One of these contrary readings is his reading on Plato and Marx. Considering the idea of equality, which is the centre of the philosophical world of thought, it is reasonable for Rancière to enter a showdown with Plato. However, Rancière’s claim that a similar inequality / hierarchy existed in Plato is also found in Marx’s ideas is not regarded as an equally reasonable claim because, like his own world of ideas, equality also constitutes the basis of Marx’s philosophy. Rancière is of the opinion that inequalities, hierarchies, or distinctions accepted from the outset cannot be compensated by setting them as an end to reach. For this reason, this mistake of Marx and his successors is not a mistake to be corrected with a theory or practice. The mistake is in the Marxist theory itself. At this point, Rancière claims that there are similarities between Plato, who is clearly the founder of hierarchical order, and Marx, who acts with the idea of equality, in terms of the route followed [...]
Copyright (c) 2020 Özgül Ekinci (Author) https://creativecommons.org/licenses/by/4.0
Philosophos Basileus or Philosopher’s Examination with Power
Many thinkers and philosophers, from Confucius and Plato to Kant, Hegel and Marx, have expressed their views on how state administration should be and how philosophy will solve this problem. In our article, we have discussed Plato, Aristotle, Confucius, Farabi, Cicero, Seneca and Marcus Aurelius only in the context of “king philosopher / philosopher king” in order to categorize these views within the limitations of the subject. We even tried to show their examination with power by narrowing the issue further. In this sense, we dealt with the problems faced by these philosophers when they had the opportunity to apply their theoretical thoughts on their administration, rather than politics and state theories. We have dealt with the attitude of philosophers towards the power and that of the power against them. Again, based on the ideal of the philosophos basileus (philosopher king), which Plato mentioned in his work called the State, we tried to show what results these philosophers have in the state administration. Some of these philosophers prepared only the theory of the ideal state, some of them tried to enter the state administration, some of them entered the state administration, but suffered the rage of power. Philosophers faced many difficulties in implementing ideal forms of governance, some were exiled, some were retreated, and others were executed. Despite all the negativities and obstacles they faced, they still did not give up their views on how the ideal state should be [...]
Copyright (c) 2020 Abrim Gürgen (Author) https://creativecommons.org/licenses/by/4.0
Nietzsche, one of the most important haunts of the contemporary Continental Philosophy, has always been a source of inspiration and often a fulcrum with the distinct ideas he put forward in the tradition of trying to capture a being whose meaning is not self-evident. Nevertheless, this distinctive philosopher, who has some incompatible characteristics such as never worrying about being, having contradictions in his writings, and preferring a poetic language, pushes the reader not only with his writings but also with his life. It can be seen from some of his works that the ground of his behaviour is as slippery as his writing. In the light of all this, how Nietzsche will be understood, appropriated, and positioned in this tradition has always been a matter of debate. Some important philosophers of the 20th century considered him from different aspects and marked him as an indispensable part of their thinking by channelling these aspects into their understanding of being. Jean-Luc Nancy, a French thinker, rekindles this debate with the philosophical thought he is trying to create.Jean-Luc Nancy, who gained his reputation a little bit late in the continental philosophy and is hardly known in our country, creates a very subtle and complex philosophical structure by considering the problem of meaning on the basis of a network of relations [...]
Copyright (c) 2020 Onur Varolun (Author) https://creativecommons.org/licenses/by/4.0
Introduction To Hegel’s Conception of Philosophy As “Objective, Demonstrated Science”
The subject of this paper is Hegel’s theory of philosophy as “objective, demonstrated science”. This is one of the foundational topics of modern philosophy as well as of Classical German Philosophy. The aim of this paper is to provide a framework for an introduction to a rather complicated topic. In this paper first of all there is given a definition about what kind of a science philosophy according to Hegel is. With this definition we aim at showing that Hegel defines philosophy as a science of thinking. According to Hegel, differing from anatomy for example in philosophy there is no difference between the theory and subject of philosophy. The systematic body of philosophy as well as its subject and tools are thought. This structure of philosophy led philosophy to become a demonstrative science which is in fact logic which comprises ontology and epistemology. Christian Wolff’s works in this regard break in many respects fresh ground in modern philosophy. Also Wolff moved from mathematics to ontology in order to be able to constitute philosophy as demonstrative science. Wolff’s distinction between nominal and demonstrative method has shown that all sciences including mathematics need to be constituted by ontology. After having presented Christian Wolff’s theory of demonstrative method and philosophy there is looked at how concepts or categories are conceptualised in “Deduction” chapter of Kant’s Critique of Pure Reason [...]
Copyright (c) 2020 Doğan Göçmen (Author) https://creativecommons.org/licenses/by/4.0
This study concerns with the relationship between Heidegger and Asian thought. Mainly, it aims to investigate through Heidegger’s interest in East Asian ways of thinking, two notions, one from West and one from East, namely Gelassenheit and Wu Wei. In this investigation, a philosophical method and field -named fusion philosophy- is also problematized regarding how beneficial and advanced it is, compared to the comparative philosophy when it comes to the studies about differences and similarities between Western and Asian philosophies. At first, Heidegger’s understanding of Dasein is examined in order to gain insight on his interest towards ways of thinking which belong to East Asia, especially in his later era, namely Kehre. Even though he rarely mentions his idea of Dasein in his later works where he shows a clear interest into the Asian ways of thinking, still this interest in later works can be seen as endeavor to open up new ways to think about the Being and Dasein. Secondly, by setting off from Heidegger’s interest with examining the meaning of being, the western notion of Gelassenheit is examined throughout its historical progress, especially with its usage in Meister Eckhart [...]
Copyright (c) 2020 Engin Yurt (Author) https://creativecommons.org/licenses/by/4.0
Gadamer’in Kant Eleştirisi ve Oyun Olarak Sanat
While developing his ideas on art, Gadamer puts forward a critique of Kant’s thoughts on aesthetics. Aesthetic pleasure and experience cannot be handled on a subjective or formalist ground, as Kant thought. It can only be understood if it can be based on a social or communicative basis. Aesthetics pleasure and experience can only occur and be analysed in plays and festivals. The dynamics of art is related to the dynamics of the play, and one can experience the truth when one is involved in a play’s dynamics, whether one is the audience or the creator. The Play transcends subjective experience and has an authentic and an original feature. The play has a mode of being itself. In this way, players have the opportunity to transcend their own subjectivity. The Play as an experience that opens people to others points out at the same time a Bildung (learning and training) process. Play as an interactive activity allows the players to present their capacities and selves. Players present themselves in the play and become free. But this depends only on the seriousness of the play and its regularity. Play has its own rules and risks. The possibilities in the play invite the player to take risk. Risk is the attraction that the play presents to the player and the player can play to the extent that he is attracted to it. According to Gadamer, the play has both a repetitive nature and no certain purpose [...]
Copyright (c) 2020 Volkan Ay (Author) https://creativecommons.org/licenses/by/4.0
Camus is one of the writers with whom we find the relationship between philosophy and literature most vividly. His novel The Foreigner is not only a novel, but also a work with a philosophy in it. This novel, as a novel that deals with existential themes such as an absurd world view, a hero who experiences an absurd feeling, loneliness, foreignness, and killing, is a novel that is emphasized in both literary and philosophical circles. The protagonist of the novel, Meursault, represents the first phase of Camus’ thoughts. This phase is the absurd phase, and the absurd phase, which is considered as the break of the relationship between consciousness and the world, is a phase in which the system of values that provide moral judgments is also rejected. Therefore, it is not possible to make a moral distinction between actions. There is no difference between dying and killing, living and keeping alive, getting married and not getting married. The relationship with the society results in failure from the perspective of society’s value judgments. Meursault would not even attempt to realize such a form of relationship [...]
Copyright (c) 2020 Ali Osman Gündoğan (Author) https://creativecommons.org/licenses/by/4.0
Miracle Criticisms of the Enlightenment Age
One of the characteristics of the Enlightenment Age is the miracle criticisms. Hume defines the concept of miracle, which is an important part of the Christian faith, as “the violation of the laws of nature”. As an empiricist, he sees the miracle cases as a violation of natural laws; however, he thinks the laws of nature are unchangeable and permanent. Besides, the miracles transmitted through traditions in religions are occurrences confirmed by witnesses, which however, never provides, Hume claims, a reliable ground for confirmation. According to Hume, testimony by men is reliable only if it is based on observers’ sense experiences themselves and/or deductions from those sense experiences. As a rationalist, Spinoza also deals with the concept of “miracle”. God/Nature is a central concept that expresses all the eternal reality in Spinoza’s philosophy. This reality indicates a boundless interaction network. In God, everything is connected to one another without interruption. All goings-on spring by necessity from His nature. Everything must be thought to have been designed by God and via divine laws. These are the laws of mathematics, logic, and motion. All claims of miracles in the face of God’s universal laws are a way of thinking contrary to the laws of nature. Spinoza and Hume’s miracle criticisms have similarities in many ways. As an empiricist, Hume asserts impossibility of miracles mostly on grounds of considerations based on experience, whereas Spinoza, as a rationalist, asserts impossibility of miracles as departing from the concept of God.
Copyright (c) 2020 Dilek Fesli, Taşkıner Ketenci (Author) https://creativecommons.org/licenses/by/4.0
Editor’s Note: This text is a Turkish translation of Andrew J. Mitchell’s article titled ‘Heidegger’s Later Thinking of Animality: The End of World Poverty.’”
Copyright (c) 2021 Engin Yurt, Erdal Yıldız (Translator); Andrew J. Mitchell (Author) https://creativecommons.org/licenses/by/4.0
Editor’s Note: This text is a Turkish translation of Norman Malcolm’s article titled ‘Knowledge and Belief’
Copyright (c) 2021 Hasan Aydın (Translator); Norman Malcolm (Author) https://creativecommons.org/licenses/by/4.0
In this philosophical essay, we are trying to introduce a new understanding of “var-lık” (be-ing) by making use of the possibilities of the Turkish language. This understanding is based on a trans-ontological approach to being in its finite character and precisely in its connection with “Olma”. Actually, “Olma”, which we cannot find the appropriate equivalent in English, expresses an indefinable and thus non-delimitable notion in proportion to “varlık” (being) in Turkish. For “Olma” in this language includes not only the “existent” (var-o-lan”), but also the “non-existent” (“yok-olan”). At the same time, this essay exposes two basic modes of “varlık” (being) in which “varlık” manifests itself differently in each one: “oluş” (“becoming”) as a real and timely manifestation and “durum” as an ideal and timeless manifestation. Of course, both “oluş” and “durum” must be handled on an ontological level and in an essential connection with “varlık”, because both belong essentially to it. In addition to these ontological modes of manifestation, we propose a new notion in a trans-ontological character: “oladurum” - a notion that means a kind of special disclosure/revelation of “Olma”. “Oladurum”, which manifests itself in the “event” (“olay”) the subject lived through [...]
Copyright (c) 2021 Özkan Gözel (Author) https://creativecommons.org/licenses/by/4.0
A Short Essay on Hegel’s Conception of God and Religion
The aim of this essay is to propose some explanations concerning Hegel’s understanding of God and religion. It has been claimed that Hegel conception of God and his understanding of religion, unlike his philosophy, which is based on the principle of liberty, was principally conservative in nature. The aim of this paper is, by looking from different point of views at his conception of God and religion in different periods, to show that from this point of view his philosophy is a philosophy of freedom too. In the paper, by looking at debates on the conception of God and religion before and after Hegel, there I tried to present the context and consequences of his understanding on these issues. The conception of God differed permanently in different historical periods, cultural and geographic contexts. At first sight, these different conceptions seem to be unconnected. Hegel, by relying on the conception of liberty, and with a historical view at the conception of God and the understanding of religion related all conceptions of God which has been produced by the history of humanity. That the conception of liberty has been connected with the conception of God is a modern appearance and this expresses also the transition from theological to philosophical form of thinking in human history [...]
Copyright (c) 2021 Doğan Göçmen (Author) https://creativecommons.org/licenses/by/4.0
Quality in Education or Education in Accordance with Virtue
The quality studies in the field of education are mainly investigations connected with the practices of education. In this paper, it is aimed to consider the fact of the quality in education on a theoretical ground. The theoretical ground in question is constituted in the context of Aristotle’s views on the concept of quality and his account of virtue and education. According to Aristotle, one of the kinds of quality is habit and one of the things that are included in the scope of habit is virtue. Accordingly, it can be assumed that the quality of education is its virtuousness and accordance with virtue; for the goodness of any work means that it is done in accordance with the related virtue. Aristotle divides the virtues peculiar to human being into two groups. First of these are the moral virtues, involving the virtues such as courage and temperance. The other one corresponds to the intellectual virtues. The virtues in this group consist of art, science, phronesis, wisdom, and nous. Moral virtues are acquired by means of habituation, intellectual virtues by means of teaching. Generally speaking, both types of virtue are the products of education. For the natural aspect of human being has effect on him/her to an extent and after human being is in a certain structure, everything that remains is depended on education: Some of them are learned by gaining habit, some by listening to [...]
Copyright (c) 2021 Ender Büyüközkara (Author) https://creativecommons.org/licenses/by/4.0
Orhan Saadettin’s Approach to Socratic Problem
Orhan Saadettin (1899-1964) is one of the important figures of our intellectual history who slowly sinks into oblivion. The reason of this oblivion is his early resignation from İstanbul University due to his health problems and the inevitable subsequent break in his intellectual activity. Despite this, he is a pioneer in some respects in our intellectual history. First, he is the first person to become the Doctor of Philosophy in the history of the Republic of Turkey and completed his doctoral study in Germany. During this study he attended the lectures of important teachers like Ernst von Aster, Messer, Dyroff, Koffka, Schlesinger, Engel, König, Hausdorff, Walzel and Korff, yet he was mostly influenced by von Aster. Second, the central place of his philosophical studies is occupied by history of philosophy and in this area the priority is given to the discussions on method. Accordingly, he is among the first thinkers of our history who tried to ground historical studies in philosophy on scientific foundation. So, the aim of this article is both to manifest the perspective of Orhan Saadettin, who begins to be forgotten, on the Socratic problem and to present Turkish readers with a latinized and simplified version of his article “Sokrat” written in Arabic alphabet and published in Felsefe ve İctimaiyyat Mecmuası.
Copyright (c) 2021 Hasan Aydın, Lokman Çilingir (Author) https://creativecommons.org/licenses/by/4.0
Büyük Felsefe Lûgatı by Mustafa Namık Çankı
Copyright (c) 2021 Erdal Yıldız (Author) https://creativecommons.org/licenses/by/4.0
Metaphysische Anfangsgründe der Tugendlehre by Immanuel Kant
Editor’s Note: This text is a Turkish translation of Immanuel Kant’s work titled ‘Metaphysische Anfangsgründe der Tugendlehre’.
Copyright (c) 2021 Lokman Çilingir (Translator); Immanuel Kant (Author) https://creativecommons.org/licenses/by/4.0
Vas Auri Solidum Ornatum Omni Lapide Pretioso Eccli.50 by Meister Eckhart
Editor’s Note: This text is a Turkish translation of Meister Eckhart’s work titled ‘Vas Auri Solidum Ornatum Omni Lapide Pretioso Eccli. 50’.
Copyright (c) 2021 Abrim Gürgen (Çeviren); Meister Eckhart (Yazar) https://creativecommons.org/licenses/by/4.0
Walter Benjamin (1892-1940) was a German philosopher who wrote about capitalism, art, and politics, which are still very important in our time. While developing his idea of art, Benjamin does not consider art as something independent of technique and politics. The change and transformation of art are directly related to technical innovations. Modern technique has transformed art. The work of art, which has a religious content, has gained a political content with the emergence of the modern technique. The work of art, which was unique in an original place in the classical period, has become available in many places with the modern copying technique. The loss of the uniqueness of the work of art with the copying technique is, in Benjamin’s words, the loss of the aura of the work of art. Just as a work of art has an aura, politics has an aura. According to Benjamin, the element that causes to form the current political aura is oppressive governments. It is the main task of the new work of art to destroy the aura of oppressive management. Despotic governments use art and technique as a means of realizing their political ambitions. They bless violence and war by aestheticizing politics. The task of the work of art in the modern age is to prevent art from becoming an element of war. Once again, the repressive governments have made politics aesthetic. For Benjamin, what should happen is the politicization of art [...]
Copyright (c) 2021 Haluk Doğan (Author) https://creativecommons.org/licenses/by/4.0
The origin of Gramsci’s theory of “passive revolution” is “Saggio critico sula rivoluziona di Napoli” (1801) written by Vincenzo Cuoco. Cuoco uses the concept of “passive revolution” to describe the first period of the Italian Risargimento. The way of using the concept of passive revolution has completely changed and enriched in Gramsci. The reason for Gramsci’s producing this concept is to give an explanation of thisunity between the superstructure and the substructure at the political level when faced with the resistance of the different political forms of pitalism -an existing resistance at some stage in history between production forces and production relations. The term “passive revolution” is essentially an expansion of the subjective dimension, which remains undisputed for a long time in Marx; it is a critique of those who are stuck in the mate- riality of the present. While developing the “passive revolution” theory, Gramsci regards these two propositions, taken by him as a starting point, in connection with the question of the creation of collective will, in other words, with the problem of the political party. According to Gramsci, the criterion of “molecular transformation” can be applied to the concept of “passive revolution”. The molecular transformation experienced by the passive revolution gradually changes the vital forces and becomes the source of a new formation without realizing it. The passive revolution occurs in two forms, the molecular transformation in the individual sphere and the mo lecular transformation in the social sphere [...]
Copyright (c) 2021 Tanzer Yakar (Author) https://creativecommons.org/licenses/by/4.0
The Problem of Form in Nietzschean Art in Terms of Heidegger
Heidegger gives seminars on Nietzsche between the years of 1936-1940. In these seminars, the first issue Heidegger focuses on is Nietzsche’s understanding of art. For Heidegger, the relationship between art and rapture is an important issue and he examines this relationship in the context of factors such as body, beauty, artist, receptive and form. On the one hand, Heidegger reveals ideas that extend to Early Greek thought in Nietzsche’s understanding of art; on the other hand, he clarifies the issues deals with in the context of own fundamental ontology. The subject of this study is the relationship between rapturous creation and form in art. Heidegger focuses on what form means in Nietzschean art, the relationship between form and rapture and how creation occurs in such a relationality. Heidegger’s aim here is to interpret Nietzsche’s understanding of art in terms of its importance in the history of Being [...]
Copyright (c) 2021 Feyruze Cılız (Author) https://creativecommons.org/licenses/by/4.0
An Essay on the Sources of Philosophical Thought in Turkish
The overall aim of the paper is to contribute to the research on the sources and the foundation of the philosophical thought in Turkish. Yunus Emre is accepted as the ‘creator of Turkish’. This is absolutely necessary for the foundation of thinking in Turkish. Because of this the subject of this essay, by focusing on the concepts of one, entity, love and reason, is to follow the trace of philosophical thinking; and by taking into account the development of his thought to investigate how Yunus Emre founds philosophical thought. In this work there has been attempted to provide a systematic interpretation of Yunus Emre’s work. Yunus has been taken the founder of philosophical thinking in Turkish language. In this essay, by taking Risâlet’ün Nushiyye, his work of later period, as foundation and starting-point there has been suggested a systematic interpretation of his whole work, which has not been attempted yet. By taking Yunus’ verses “Değiştiriben ikiliğim birliğe bitmeye geldim” and “Ben gelmedim da’vî için benim işim sevi için” as providing the frame, there has been presented his ontology, epistemology, moral and social philosophy as whole. Instead of a narrow İslamic or even religious reading, there has been proposed an interpretation with a view to comprehend the whole humanity. It is shown that in Yunus’s Divan and Risâlet’ün Nushiyye there are good foundations for this approach [...]
Yunus Emre’s Thought of “Human Being” from the Ontic, Epistemic, and Ethical Aspects
In this paper, the thought of “human being” of Yunus Emre, one of the most eminent Sufis of Anatolia, is considered, and within this framework, human being’s ontic structure, the opportunity of knowing, and moral side are analysed. According to Yunus Emre, the human being is materially composed of the four elements: fire, air (wind), water, and earth. As for the soul, it corresponds to the moral part of the human being and enters the form of the human being by the command of God. The four elements and soul bring the main habits of human being together with them. The soul is the internal power that makes the human being superior. However, it can be regarded as favourable when it is full of the love of God. Whenever it inclines apart from God, it becomes invaluable. A similar situation also applies to the concepts of nafs and heart (gyonul), which refer to the moral side of the human being, just like the soul. None of them is good or bad in the absolute sense, and their status is determined by the situation of their purification from dirt [...]