Öznenin Din ile İlişkisinin Mahiyeti Üzerine Bir Karşılaştırma: Kierkegaard ve İkbal (original) (raw)
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Kierkegaard'da Ahlakın Öznelliği Problemi
Din ve Felsefe Araştırmaları Dergisi, 2019
Søren Kierkegaard is one of the founders of existentialism and an important advocate of fideism that interprets faith and reason in favor of faith. Kierkegaard, a devout Christian, supports his stance on faith with both his conception of truth and ethics. He put forward subjective rather than objective, singular rather than universal, individual rather than social. Kierkegaard suggests an understanding of subjective ethics that is closely related to his notion of faith and truth, against the idea of Hegelian universal ethics. According to this, one establishes a direct relationship with God through faith and this relationship allows the person to suspend universal ethical rules for a higher purpose. Kierkegaard's understanding of ethic, which he combined with existentialism and fideism is based on the idea that the subjective is superior to that of the universal. So a subjective and existential relationship that is built directly with God outdoes universal ethical rules. Kierkegaard's understanding of ethic has caused considerable debates in the philosophical circles. In this article, Kierkegaard’s thought of subjective ethic based on the story of Abraham is examined and evaluated in terms of its justifications and conclusions, and it is argued that his thoughts about ethic is the result of his existentialism and oppositon of Hegel.
KB - Öznenin Hakikat Kaygısı
Michel Foucault is an eminent French philosopher who lived in 20th century. After having studied on the question of knowledge and that of power, he began to be interested in the question of ethics as a "relation to the self" in eighties. Subject's relation to himself which presupposes the self-governmentality shows how the subject constructs himself in history by means of practices of the self and how he gives meaning to this construction of the self. Foucault wants, by this way, to posit the historical ontology of the subject: The subject is not a constant substance, but a historically constructed being whose structure is contingent, that is to say, refashionable or open to transformation. The present work examines the notion of taking the care of the self, by working to clarify the relation of this notion with Delphic order "know thyself". In this respect, the work insists on how Platonism and, besides it, the Cartesian attitude put forward "know thyself" at the very detriment of the care of the self and of the techniques of the self, and on how, because of this situation, the very nature of knowledge and the access to the truth has been profoundly transformed along with the relations of philosophy and spirituality. The work discusses, finally, on the meaning of the care of the self and of the access to the truth in an actual and contemporary context.
Kierkegaard’ın İman Anlayışında Meister Eckhart Düşüncesinin Etkisi
Hitit İlahiyat Dergisi / Hitit Theology Journal, 2022
To examine the views of Søren Kierkegaard, one of the important thinkers of early modern philosophy, on the problem of the relationship between faith and reason, which has been discussed from many perspectives in the history of thought, and to examine how his views were influenced by the late medieval thinker Meister Ekchart, and to compare the views of the two thinkers constitutes the aim of the study. In this sense, the important theologian, preacher and mystical thinker of the Late Middle Ages, Meister Eckhart, developed a different understanding from the traditional religious views of his age and grounded his philosophical thoughts, especially the understanding of faith, by centered on the concept of isolation (abgeschiedenheit). According to Eckhart, the relationship that a person will establish with God is highly inner and subjective. In addition to this, his understanding of faith based on the liberation of man from reason (intellectus) and will (voluntas), freeing himself from everything. Because, according to Eckhart, man can unite with God through a mystical experience only when he isolates himself from everything. In this context, it can be interpreted that Eckhart's understanding of faith is extremely original and subjective. The thinker opposed the dominant classical Christian understanding of his time and the institutionalized religion, and he considered one's relationship with God through a very private experience. Another point that draws attention to Eckhart's understanding of faith is related to the thinker's belief that the mind cannot know God, that is, the paradoxical understanding he developed because of the fideist point of view. In other words, according to Eckhart, man can attain the experience of becoming one with God only after he has let go of everything and is liberated. Therefore, the man who seeks God must withdraw not only from his own intellect and desires but from everything earthly. Because the thinker claims that man can become like a God by getting rid of all his attachments and by the grace of God. Such devotion is a mystical and highly internal nature. Eckhart, as a thinker who adopts negative theology, argues that it is impossible to say anything about God. For this reason, in the presence of God, man should simply remain silent. According to the thinker, finding God should be desired only for the sake of knowing God. Because, according to Eckhart, if God is asked for his blessing or for the good that he will provide to man, this prevents him from loving God completely. For this reason, Eckhart says that every good or bad emotion, such as pain, sorrow, joy, and so on, is one for the person who truly loves God. About five hundred years after Eckhart, in the nineteenth century, Danish thinker Søren Kierkegaard developed a similar understanding of faith to Eckhart, thanks to his teacher Hans Lassen Martensen's studies on Meister Eckhart, and built a religious-based philosophy, unlike the thinkers of his time. Explaining Kierkegaard's understanding of faith, which he deepened by using religious themes, to understand the place of Meister Eckhart's thought, is an important issue in order to understand the philosophical system of the philosopher. Passion has a very important place in Kierkegaard's understanding of faith. Kierkegaard sees his contemporaries as overthinkers but lacking passion. Particularly, the human community who act as calculating mind with pragmatist concerns, is the target of Kierkegaard's criticisms. Kierkegaard attaches importance to the concept of passion because passion expresses the last stage of the thinker's three stages of existence, namely the ethical, aesthetic, and religious stages, respectively, the union with God and the essence of mystical experience. In the aesthetic phase, which is the first of these stages, the person is dragged after his pleasures and cannot become a person yet. In the second stage, the ethical stage, he distinguishes between good and bad, but he still has not been a complete person. According to Kierkegaard, the most important stage that turns a person into a self is the religious stage; Man can become himself only when he is united with God. For this reason, Kierkegaard's philosophy is closely related to a sincere and passionate devotion to God. In this context, the mind is left out of faith because it kills passion. For this reason, Kierkegaard drew attention to the paradoxical nature of faith and, like Eckhart, drew a kind of mystical portrait that withdraws itself from the mundane. Also, just like Eckhart, he developed a highly subjective understanding of religion by criticizing institutionalized religion. This study aims to reveal Eckhartian similarities in the philosophy of Kierkegaard, who was highly influenced by Meister Eckhart. For this purpose, first, Meister Eckhart's understanding of faith will be conveyed, and then Kierkegaard's understanding of faith will be revealed. In the next section, the commonality in the understanding of faith in the philosophies of both thinkers and Kierkegaard's reception of Eckhart in this context will be discussed.
Anadolu Üniversitesi Sosyal Bilimler Dergisi, 2019
Öz Günümüz toplumlarında "özne" kavramının ne olduğu ve işlevi, içinde yaşadığımız dünyayı anlayabilmek açısından oldukça önem taşımaktadır. Her yeni iletişim aracıyla değişik biçimlerde egemen ideolojinin içinde oluşan "özne" sistemin devamını sağlayan bir işleve sahiptir. Dijital iletişim teknolojisinin tüketici ve bağımlı öznesi bunlardan biridir. Tanrı kavramına farklı açılardan bakan varoluşçuluğun önde gelen iki ismi Sartre ve Kierkegaard ise özneye sorumluluk yükleyerek özgürlük vaadinde bulunur. Bu çalışmanın amacı varoluşçuluğun etken öznesi ile dijitalin edilgen öznesini karşılaştırmak, varoluşçuluğun mutsuz insanın reçetesi olup olamayacağı tartışmasını başlatmaktır.
Öznellik ve Nesnellik Bağlamında Dinî Tecrübe
M istik veya dinî tecrübenin nerede başladığı ve ilk olarak kim tarafından tecrübe edildiği vb. soruların cevaplarının olmadığı "birlik"in tecrübesinin insanın kendisiyle birlikte meydana geldiğini kabul etmenin mantıklı olduğu birçok düşünür tarafından savunulmuştur (Abhayananda, 2007, s. 7). Düşünce tarihine bakıldığında hemen her toplumun bir din dolayısıyla da bir Tanrı inancının olduğu görülmektedir. Kur'an ve sünnetteki fıtrat ile ilgili bilgiler, Bergson'un bilim, sanat, felsefesi olmayan insan toplumlarının geçmiş ve günümüzde var olduğunu ancak tarihin hiçbir döneminde hiçbir zaman dinsiz bir toplumun olmadığını ifade etmesi (Bergson, 2004, s. 91), benzer şekilde Tolstoy'un da, geçmişte olduğu gibi, bugün de tek bir insan toplumunun veya aklı başında olan bir kişinin dahi dinsiz yaşamadığını ve din insanlara fıtraten verildiği için insanın dinsiz yaşayamayacağını vurgulaması (Tolstoy, 1998, s. 11) bunu desteklemektedir.