{"id":2318,"date":"2024-05-13T16:25:11","date_gmt":"2024-05-13T13:25:11","guid":{"rendered":"https:\/\/www.felsefidusun.com\/?page_id=2318"},"modified":"2024-05-13T16:25:11","modified_gmt":"2024-05-13T13:25:11","slug":"fd-22_ahlak-felsefesi","status":"publish","type":"page","link":"https:\/\/www.felsefidusun.com\/?page_id=2318","title":{"rendered":"FD 22_Ahlak Felsefesi"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"background-color: rgba(255,255,255,0);background-position: center center;background-repeat: no-repeat;border-width: 0px 0px 0px 0px;border-color:var(--awb-color3);border-style:solid;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start\" style=\"max-width:1144px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_4 1_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div ><span class=\" fusion-imageframe imageframe-none imageframe-1 hover-type-none\"><img width=\"254\" height=\"300\" title=\"Say\u0131:22 Ahlak Felsefesi \/Nisan\u201924\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-254x300.jpg\" alt class=\"img-responsive wp-image-2308\" srcset=\"https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-200x236.jpg 200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-400x472.jpg 400w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-600x708.jpg 600w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-800x944.jpg 800w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22-1200x1416.jpg 1200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2024\/05\/FD-22.jpg 2040w\" sizes=\"(max-width: 640px) 100vw, 400px\" \/><\/span><\/div><div class=\"fusion-text fusion-text-1\"><p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Felsefi D\u00fc\u015f\u00fcn Say\u0131: 22 &#8211; Ahlak Felsefesi \/ Nisan 2024<\/strong><\/p>\n<p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Say\u0131 Edit\u00f6r\u00fc: Mehmet G\u00dcNEN\u00c7 (\u0130stanbul \u00dcniversitesi)<\/strong><\/p>\n<\/div><div ><span class=\" fusion-imageframe imageframe-none imageframe-2 hover-type-none\"><img width=\"40\" height=\"38\" title=\"shopiconred\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2020\/10\/shopiconred-e1657631675159.png\" alt class=\"img-responsive wp-image-1882\"\/><\/span><\/div><div class=\"fusion-separator fusion-has-icon\" style=\"align-self: center;margin-left: auto;margin-right: auto;margin-top:7px;margin-bottom:7px;width:100%;max-width:%80;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><span class=\"icon-wrapper\" style=\"border-color:#000000;background-color:#000000;font-size:16px;width: 1.75em; height: 1.75em;border-width:1px;padding:1px;margin-top:-0.5px\"><i class=\"fa-align-justify fas\" style=\"font-size: inherit;color:var(--awb-color3);\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-text fusion-text-2\"><p><em><span style=\"font-size: 14px;\" data-fusion-font=\"true\">Makalelerin \u00f6zetleri ve anahtar kelimeleri i\u00e7in l\u00fctfen ilgili makalenin ismi \u00fczerine t\u0131klay\u0131n\u0131z.<\/span><\/em><\/p>\n<\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-0{width:25% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-0 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 7.68%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 7.68%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-0{width:25% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 7.68%;margin-left : 7.68%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-0{width:100% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_3_4 3_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-3\"><h3 style=\"padding-left: 40px;\"><strong>MAKALELER<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2318-1 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2318-1 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2318-1 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2318-1 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2318-1 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2318-1 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2318-1 .panel-title a:not(.active):hover, #accordion-2318-1 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2318-1 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2318-1.fusion-toggle-icon-unboxed .fusion-panel .panel-title a:not(.active):hover .fa-fusion-box{ color: var(--awb-color5) !important;}<\/style><div class=\"accordian fusion-accordian\"><div class=\"panel-group fusion-toggle-icon-unboxed\" id=\"accordion-2318-1\"><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-b7eebe4b55387ac00 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-b7eebe4b55387ac00 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-b7eebe4b55387ac00\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_b7eebe4b55387ac00\"><a aria-expanded=\"false\" aria-controls=\"b7eebe4b55387ac00\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#b7eebe4b55387ac00\" href=\"#b7eebe4b55387ac00\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Emmanuel Levinas'ta Kendilik ve Ba\u015fkas\u0131: Etik Bir Soru\u015fturma \/ M\u00fcmine BERK<\/span><\/a><\/h4><\/div><div id=\"b7eebe4b55387ac00\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_b7eebe4b55387ac00\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Emmanuel Levinas \u00e7a\u011fda\u015f felsefede ve fenomenolojik hareket i\u00e7inde eti\u011fi a\u015fk\u0131nl\u0131kla birlikte d\u00fc\u015f\u00fcnmesiyle \u00f6ne \u00e7\u0131kar. \u00d6zneli\u011fi a\u015fk\u0131n olanla etik ili\u015fki \u00fczerinden kuran filozofun felsefi yakla\u015f\u0131m\u0131, \u00e7a\u011fda\u015f felsefedeki ba\u015fkal\u0131k tart\u0131\u015fmalar\u0131n\u0131n da bir par\u00e7as\u0131d\u0131r. Filozof ilk felsefe olarak nitelendirdi\u011fi etik ili\u015fki arac\u0131l\u0131\u011f\u0131yla hem kendilik ve ba\u015fkal\u0131k aras\u0131nda mutlak ayr\u0131l\u0131\u011f\u0131 muhafaza etmek hem de kendinden ba\u015fkas\u0131na do\u011fru bir a\u00e7\u0131lmay\u0131 etik \u00f6znelik deneyimi ile ortaya koymak ister. Levinas\u2019\u0131n felsefesine i\u00e7sellik ve d\u0131\u015fsall\u0131k ili\u015fkisine dair yakla\u015f\u0131m\u0131n\u0131n \u00f6nemli bir etkisi vard\u0131r. Ayn\u0131 ve Ba\u015fka aras\u0131nda ortaya koymak istedi\u011fi mutlak ayr\u0131l\u0131k, i\u00e7sellik ve d\u0131\u015fsall\u0131k geriliminin etkisinin ortaya konmas\u0131yla a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r. Kendili\u011fin etik ili\u015fki arac\u0131l\u0131\u011f\u0131yla etik \u00f6zneli\u011fe ge\u00e7i\u015f s\u00fcreci ayn\u0131 zamanda Levinas\u2019\u0131n iddias\u0131na g\u00f6re ba\u015fkal\u0131\u011f\u0131n da hakk\u0131n\u0131n verilmesi anlam\u0131na gelmektedir. Ancak sorumluluk ili\u015fkisi olarak somutla\u015fan etik ili\u015fkide Ba\u015fkas\u0131\u2019n\u0131n konumu, tam olarak tekilli\u011fi ifade edemedi\u011finden anonim bir g\u00f6r\u00fcn\u00fcme sahiptir. Dolay\u0131s\u0131yla Ba\u015fkas\u0131\u2019n\u0131n konumu etik \u00f6znenin meydana gelmesinde bir arac\u0131 olmakla s\u0131n\u0131rlanm\u0131\u015f g\u00f6z\u00fckmektedir. Sorumlulu\u011fun kapsam\u0131na ve amac\u0131na dair analizler Ba\u015fkas\u0131\u2019n\u0131n anlam\u0131nda baz\u0131 ihmalleri de ortaya sermektedir. Dolay\u0131s\u0131yla makale, i\u00e7sellik-d\u0131\u015fsall\u0131k gerilimini takip ederek Levinas\u2019ta mutlak ayr\u0131l\u0131\u011f\u0131n korundu\u011fu etik bir ili\u015fki arac\u0131l\u0131\u011f\u0131yla biricik sorumlu \u00f6znenin kurulu\u015funa odaklan\u0131ld\u0131\u011f\u0131n\u0131 ancak bu s\u0131rada Ba\u015fkas\u0131\u2019n\u0131n biricikli\u011finin ve kimli\u011finin yeterince ortaya \u00e7\u0131kar\u0131lamad\u0131\u011f\u0131n\u0131 iddia edecektir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> etik, kendilik, ba\u015fkal\u0131k, a\u015fk\u0131nl\u0131k, i\u00e7sellik, d\u0131\u015fsall\u0131k.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-875e39b8609fe8a38 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-875e39b8609fe8a38 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-875e39b8609fe8a38\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_875e39b8609fe8a38\"><a aria-expanded=\"false\" aria-controls=\"875e39b8609fe8a38\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#875e39b8609fe8a38\" href=\"#875e39b8609fe8a38\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Arthur Schopenhauer\u2019in Ahlak Metafizi\u011fi: Ahlak Felsefesinin Temel \u0130lkesi Ba\u011flam\u0131nda Merhamet Eti\u011fi \/ Rabia CAN PAMUK<\/span><\/a><\/h4><\/div><div id=\"875e39b8609fe8a38\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_875e39b8609fe8a38\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fma Arthur Schopenhauer\u2019in merhamet eti\u011fine y\u00f6nelik temel arg\u00fcmanlar\u0131n\u0131, <em>\u0130steme ve Tasavvur Olarak D\u00fcnya<\/em> (Die Welt als Wille und Vorstellung) ve <em>Ahlak\u0131n Temeli<\/em> (\u00dcber das Fundament der Moral) adl\u0131 eserlerinden yola \u00e7\u0131karak ele almay\u0131 ama\u00e7lamaktad\u0131r. Bu ba\u011flamda Schopenhauer, ahlak anlay\u0131\u015f\u0131na y\u00f6nelik ilk g\u00f6r\u00fc\u015flerini temel eseri olan <em>\u0130steme ve Tasavvur Olarak D\u00fcnya<\/em> adl\u0131 eserinin d\u00f6rd\u00fcnc\u00fc kitab\u0131nda incelemektedir. Bu eserde Schopenhauer bilgi, varl\u0131k, metafizik ve ahlak anlay\u0131\u015f\u0131n\u0131 tek bir \u00e7at\u0131 alt\u0131nda birle\u015ftirir. Bu \u00e7at\u0131 onun ifadesiyle tek bir d\u00fc\u015f\u00fcncedir yani \u2018isteme\u2019dir. Schopenhauer\u2019da isteme Immanuel Kant\u2019\u0131n kendinde \u015feyine kar\u015f\u0131l\u0131k gelir ve her t\u00fcrl\u00fc nedensellikten ba\u011f\u0131ms\u0131zd\u0131r. Schopenhauer\u2019in felsefesinin \u00f6z\u00fc onun ifade etti\u011fi \u015fu \u00f6nermeye dayan\u0131r: \u201cD\u00fcnya bir y\u00f6n\u00fcyle tamamen tasavvur iken di\u011fer y\u00f6n\u00fcyle tamamen istemedir.\u201d Tasavvur istemenin bir tezah\u00fcr\u00fc oldu\u011fu i\u00e7in asl\u0131nda d\u00fcnya tamamen istemedir. \u0130stemeyi idrak edecek insan ba\u015fka bir insan t\u00fcr\u00fcn\u00fc gerekli k\u0131ld\u0131\u011f\u0131ndan onun ahlak anlay\u0131\u015f\u0131na konu olan insan da do\u011fal olarak nedensellik ba\u011flar\u0131ndan kopmu\u015f insan t\u00fcr\u00fcd\u00fcr. Bu noktada onun ahlak felsefesi metafizik bir zemine dayan\u0131r. Fakat bu metafizik ona g\u00f6re evrene a\u015fk\u0131n de\u011fil i\u00e7kin bir metafiziktir. \u0130stemenin \u00f6zg\u00fcrl\u00fc\u011f\u00fc ona g\u00f6re nedensel ba\u011flarla \u00e7evrili olan tasavvurlar d\u00fcnyas\u0131nda olu\u015famayaca\u011f\u0131 i\u00e7in istemenin idraki ile ayd\u0131nlanan insanda istemenin reddi ba\u011flam\u0131nda bir \u00f6zg\u00fcrl\u00fck olacakt\u0131r. T\u00fcm felsefesinin \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131 Kant\u2019a dayand\u0131ran Schopenhauer ahlak felsefesini de Kant\u2019\u0131n ahlak felsefesiyle ili\u015fkilendirerek fakat ondan tamamen ayr\u0131 bir ilke belirleyerek temellendirir. Ahlak\u0131n temelilkesi olarak ifade etti\u011fi bu ilke merhamet kavram\u0131d\u0131r. Kant ahlak felsefesini teolojiden kurtarsa da formel bir ilkeden yola \u00e7\u0131karak kurdu\u011fu i\u00e7in Schopenhauer Kant\u2019\u0131 ele\u015ftirir. Onun merhamet eti\u011fi bu noktada Kant\u2019\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131ndan farkl\u0131 olarak Hint \u00f6\u011fretisinden ve \u00f6zellikle <em>Upani\u015fadlar<\/em>\u2019dan beslenen duyguda\u015fl\u0131k kavram\u0131na dayan\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Arthur Schopenhauer, isteme, tasavvur, ahlak felsefesi, merhamet, insan.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-2c3ac37268bd14dee .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-2c3ac37268bd14dee .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-2c3ac37268bd14dee\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_2c3ac37268bd14dee\"><a aria-expanded=\"false\" aria-controls=\"2c3ac37268bd14dee\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#2c3ac37268bd14dee\" href=\"#2c3ac37268bd14dee\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Michael Sandel\u2019in Meritokratik Etik Ele\u015ftirisi ve E\u011fitimde Sosyal Adalet \/ Umut DA\u011e<\/span><\/a><\/h4><\/div><div id=\"2c3ac37268bd14dee\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_2c3ac37268bd14dee\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>E\u011fitim, insan\u0131n geli\u015fimindeki en \u00f6nemli sosyal iyilerden birisi olman\u0131n yan\u0131nda ki\u015finin ya\u015fad\u0131\u011f\u0131 siyasal ve sosyal yap\u0131y\u0131 belirlemede olduk\u00e7a \u00f6nemli rol oynar. Bunun yan\u0131nda e\u011fitim, demokratik bir toplumda e\u015fitsizlikleri ortadan kald\u0131rman\u0131n ve sosyal adaleti sa\u011flaman\u0131n en \u00f6nemli dayanaklar\u0131ndan biridir. E\u011fitim arac\u0131l\u0131\u011f\u0131yla sosyal adaleti sa\u011flamada yayg\u0131n olarak kullan\u0131lan ve yetenek + \u00e7aba \u015feklinde form\u00fclle\u015ftirilen meritokrasi, herkese f\u0131rsat e\u015fitli\u011fi sunar. E\u011fitim alan\u0131nda meritokrasinin uygulan\u0131\u015f\u0131na ilk \u00f6rnek 13. yy \u00c7in Hanedanl\u0131\u011f\u0131nda do\u011fal aristokrasiye bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015f ve yetenekli insanlar\u0131 devlete kazand\u0131rmay\u0131 ama\u00e7layarak yap\u0131lan sivil s\u0131navlard\u0131r. \u00c7in Hanedanl\u0131\u011f\u0131 \u00fclke genelinde yapt\u0131\u011f\u0131 s\u0131navlarla her kesimden insanlara devlet kademelerini a\u00e7\u0131yordu. Ancak g\u00fcn\u00fcm\u00fczde de etkili olan meritokratik sistem onun ortaya \u00e7\u0131kard\u0131\u011f\u0131 etik anlay\u0131\u015f\u0131 e\u011fitim arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekten sosyal adaleti sa\u011flamakta m\u0131d\u0131r? Bu \u00e7al\u0131\u015fmada bu soruya ele\u015ftirel bir \u00e7er\u00e7evede yan\u0131t sunan \u00e7a\u011fda\u015f siyaset filozofu Michael Sandel\u2019in g\u00f6r\u00fc\u015fleri analiz edilecektir. Sandel\u2019e g\u00f6re k\u00fcreselle\u015fmenin ve uygulanan politikalar\u0131n etkisiyle demokratik toplumlardan meritokratik toplumlara do\u011fru evrilmekteyiz. Meritokratik toplumun en belirgin \u00f6zelli\u011fi, insanlar\u0131 se\u00e7kin ve kibirli bir s\u0131n\u0131f ile ba\u015far\u0131s\u0131z olarak g\u00f6r\u00fclen a\u015fa\u011f\u0131lanm\u0131\u015f bir s\u0131n\u0131f olarak ikiye b\u00f6lmesidir. E\u011fitimin ba\u015fat rol oynad\u0131\u011f\u0131 bu evrilmede hem ahlaki hem de politik sorunlarla ba\u015f ba\u015fa kalan toplumlar, sosyal adalet a\u00e7\u0131s\u0131ndan da ciddi krizlerle kar\u015f\u0131 kar\u015f\u0131ya kalmaktad\u0131rlar. \u00c7al\u0131\u015fmada Sandel\u2019in meritokrasi ele\u015ftirisi merkeze al\u0131narak meritokratik bir \u00e7a\u011fda e\u011fitim ile sosyal adalet aras\u0131ndaki ili\u015fki analiz edilecektir. Sandel, Amerika Birle\u015fik Devletleri\u2019ndeki \u00fcniversitelere giri\u015f i\u00e7in belirli ko\u015fullar\u0131 sa\u011flam\u0131\u015f \u00f6\u011frenciler aras\u0131ndan kura ile \u00f6\u011frenci alma fikrini bahsi ge\u00e7en sorunlar kar\u015f\u0131s\u0131nda bir \u00e7\u00f6z\u00fcm olarak sunar. Sonu\u00e7ta, Sandel\u2019in \u00f6nerisinin meritokratik eti\u011fin yaratt\u0131\u011f\u0131 sorunlar i\u00e7in yetersiz bir \u00e7\u00f6z\u00fcm oldu\u011fu ele\u015ftirisi yap\u0131lacak ve probleme dair genel de\u011ferlendirme yap\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> etik, meritokrasi, sosyal adalet, e\u011fitim, demokrasi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-15fa1c4a6d05cdfe0 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-15fa1c4a6d05cdfe0 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-15fa1c4a6d05cdfe0\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_15fa1c4a6d05cdfe0\"><a aria-expanded=\"false\" aria-controls=\"15fa1c4a6d05cdfe0\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#15fa1c4a6d05cdfe0\" href=\"#15fa1c4a6d05cdfe0\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">John Locke\u2019un Ahlak D\u00fc\u015f\u00fcncesinin Epistemolojik Temelleri \/ G\u00f6khan MURTEZA<\/span><\/a><\/h4><\/div><div id=\"15fa1c4a6d05cdfe0\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_15fa1c4a6d05cdfe0\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>John Locke ya\u015fam\u0131 boyunca epistemolojiden siyasete kadar pek \u00e7ok alanda eser vermi\u015ftir. Ancak ahlak \u00fczerine ba\u011f\u0131ms\u0131z bir kitap yazmam\u0131\u015ft\u0131r. Yine de ahlak\u0131n ve ahlak kurallar\u0131n\u0131n kayna\u011f\u0131 ve bilinebilirli\u011fi \u00fczerine d\u00fc\u015f\u00fcncelerine, <em>\u0130nsan Anl\u0131\u011f\u0131 \u00dczerine Bir Deneme<\/em> ba\u015fta olmak \u00fczere hemen her eserinde da\u011f\u0131n\u0131k bir \u015fekilde de olsa rastlamak m\u00fcmk\u00fcnd\u00fcr. Yazd\u0131klar\u0131nda, Locke\u2019un ahlaka b\u00fcy\u00fck \u00f6nem atfetti\u011fi ve bu meselenin onun epistemolojisinin \u00f6nemli bir par\u00e7as\u0131n\u0131 olu\u015fturdu\u011fu g\u00f6ze \u00e7arpar. Locke, spek\u00fclatif ilkeler kadar pratik ilkelerin de do\u011fu\u015ftan gelmediklerini kan\u0131tlamak i\u00e7in \u00e7aba sarfetmi\u015ftir ve pratik ilkelerin temeli olarak da ahlak kurallar\u0131n\u0131 ele al\u0131r. \u00d6te yandan, ahlak\u0131 ayn\u0131 matematik ve geometri gibi tan\u0131tlamaya elveri\u015fli bir bilim olarak tasvir eder. B\u00f6ylece hem do\u011fu\u015ftan gelmeyen hem de tan\u0131tlamaya elveri\u015fli bir bilim olarak ahlak\u0131n k\u00f6kenlerini tutarl\u0131 bir b\u00fct\u00fcn i\u00e7inde incelemeye \u00e7al\u0131\u015f\u0131r. Bu makalede Locke\u2019un bu \u00e7abas\u0131n\u0131n, onun \u00fcnl\u00fc eseri <em>Deneme<\/em>\u2019deki ideler teorisi ba\u011flam\u0131nda nas\u0131l ele al\u0131nabilece\u011fi ve tan\u0131tsal bir bilgi t\u00fcr\u00fc olarak ahlak\u0131n onun epistemolojik bak\u0131\u015f a\u00e7\u0131s\u0131 ile ba\u011flant\u0131l\u0131 olarak ba\u015fka hangi temellere dayanm\u0131\u015f olabilece\u011fi ara\u015ft\u0131r\u0131lmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Ahlak, kar\u0131\u015f\u0131k kipler, tan\u0131tlama, yasa, do\u011fan\u0131n \u0131\u015f\u0131\u011f\u0131.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-564c232770609c747 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-564c232770609c747 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-564c232770609c747\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_564c232770609c747\"><a aria-expanded=\"false\" aria-controls=\"564c232770609c747\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#564c232770609c747\" href=\"#564c232770609c747\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Ahlaki Bir Sorun Olarak Ateizm: Bayle\u2019in Spinoza Okumas\u0131 \/ Alber Erol NAHUM<\/span><\/a><\/h4><\/div><div id=\"564c232770609c747\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_564c232770609c747\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>17. y\u00fczy\u0131l Avrupas\u0131 din ve ahlak anlay\u0131\u015flar\u0131nda b\u00fcy\u00fck de\u011fi\u015fimlere sahne olmu\u015ftur. Ateizm, modern d\u00f6nemin ba\u015flang\u0131c\u0131nda, yaln\u0131zca dinsel ya da teolojik bir sorun olarak de\u011fil, ayn\u0131 zamanda siyasi ve ahlaki bir sorun olarak g\u00f6r\u00fclmektedir. Bu a\u00e7\u0131dan ateistler, Tanr\u0131 (ya da belli bir Tanr\u0131 kavray\u0131\u015f\u0131) ile birlikte, ahlaki ilke ve kurallar\u0131, hatta do\u011frudan do\u011fruya ahlak\u0131n temellerini yads\u0131yan ki\u015filerdir. Dolay\u0131s\u0131yla ateizm, \u00f6z\u00fcnde, her t\u00fcrl\u00fc iyi, do\u011fru ve erdemli ya\u015fam olana\u011f\u0131n\u0131n reddini beraberinde getiren ahlak-kar\u015f\u0131t\u0131 bir tutumdur. Bu ateizm tan\u0131m\u0131n\u0131 modern felsefede tart\u0131\u015fmaya a\u00e7an d\u00fc\u015f\u00fcn\u00fcrlerden biri Pierre Bayle\u2019dir (1647-1706). Bayle\u2019in \u00e7a\u011fda\u015f\u0131 Spinoza, ba\u015ftan beri ateist bir filozof olarak yaftalanm\u0131\u015f ve yap\u0131tlar\u0131 bu kan\u0131y\u0131 de\u011fi\u015ftirmemi\u015f, per\u00e7inlemi\u015ftir. Spinoza\u2019n\u0131n kendisi, bir iftira olarak g\u00f6rd\u00fc\u011f\u00fc bu su\u00e7lamay\u0131 reddetti\u011fi halde, ateizmi felsefi bir sorun olarak g\u00f6rmemi\u015ftir. Bununla birlikte, su\u00e7lamalara kar\u015f\u0131 \u00e7\u0131karken ateizmin ahlaki tan\u0131m\u0131na ba\u011fl\u0131 kald\u0131\u011f\u0131 g\u00f6zlemlenebilir. Bayle ise bu tan\u0131m\u0131 reddederek, insanlar\u0131n inan\u00e7 ya da fikirleri ile eylemleri aras\u0131nda hep bir tutarl\u0131l\u0131k aranamayaca\u011f\u0131n\u0131 savunur. Nitekim Spinoza, \u00f6rnek ahlaki karakterine ra\u011fmen, tarihin en radikal ateistlerinden biridir onun g\u00f6z\u00fcnde. Bu yaz\u0131da, Bayle\u2019in Spinoza ele\u015ftirisi, onun ateizm ile ahlak\u0131n alanlar\u0131n\u0131 birbirinden ay\u0131rma giri\u015fimi ba\u011flam\u0131nda incelenirken, Spinoza\u2019n\u0131n ateizm kavray\u0131\u015f\u0131 ahlakla ili\u015fkisi i\u00e7inde \u00e7\u00f6z\u00fcmlenecektir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Bayle, Spinoza, ateizm, ahlak, erdem.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-75435366676c97c25 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-75435366676c97c25 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-75435366676c97c25\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_75435366676c97c25\"><a aria-expanded=\"false\" aria-controls=\"75435366676c97c25\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#75435366676c97c25\" href=\"#75435366676c97c25\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Patriyotik Yan\u0131lg\u0131lar Ve Patriyotik Ba\u011fl\u0131l\u0131klar \u00dczerine Ele\u015ftirel Bir De\u011ferlendirme \/ Fatma T\u00dcT\u00dcNC\u00dc<\/span><\/a><\/h4><\/div><div id=\"75435366676c97c25\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_75435366676c97c25\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>T\u00fcm insanl\u0131\u011f\u0131n \u2018iyi\u2019sine odaklanan evrensel ahlaki normlar\u0131n savunusu ile tikel, \u015fahsi ya da k\u0131smi \u2018iyi\u2019lerin hakl\u0131la\u015ft\u0131r\u0131lmas\u0131 aras\u0131nda s\u00fcre\u011fen bir gerilim vard\u0131r. Bu gerilimin \u00f6nemli u\u011fraklar\u0131ndan biri patriyotizmdir. Patriyotik ba\u011fl\u0131l\u0131k evrensel olmaktansa k\u0131smi ve \u015fahsi bulundu\u011fu i\u00e7in ahlaki niteli\u011fi a\u00e7\u0131s\u0131ndan tart\u0131\u015fmal\u0131d\u0131r. Bir\u00e7ok filozof evrensel ilkeler kar\u015f\u0131s\u0131nda patriyotik ba\u011fl\u0131l\u0131klar\u0131 benimsemenin yan\u0131lg\u0131 hatta k\u00f6t\u00fcl\u00fck oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. Kimileri de daha k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli ba\u011fl\u0131l\u0131klar\u0131n gayri ahlakili\u011fe indirgeni\u015fine itiraz eder. Bu makale Martha Nussbaum, George Kateb ve Andrew Oldenquist\u2019in felsefi arg\u00fcmanlar\u0131n\u0131 ele alarak patriyotizmin ahlakili\u011fi meselesini yeniden de\u011ferlendirmeyi ama\u00e7lamaktad\u0131r. Makale, Nussbaum\u2019\u0131n g\u00fcn\u00fcm\u00fczde insanl\u0131\u011f\u0131n evrensel d\u00fczeyde tan\u0131nma ve yapabilirliklere eri\u015fme ihtiyac\u0131na kulak veren, evrenselcili\u011fi savunan ve patriyotik ba\u011fl\u0131l\u0131klar\u0131n \u00e7ocuksu bir ebeveyn ilgisi ve konfor aray\u0131\u015f\u0131n\u0131 yans\u0131tmas\u0131 nedeniyle patriyotizme kar\u015f\u0131 \u00e7\u0131kan g\u00f6r\u00fc\u015flerini ele alarak ba\u015flar. Burada temel mesele evrensel nitelikli ahlaki de\u011ferler ad\u0131na ahlaki \u00e7a\u011fr\u0131da bulunmakt\u0131r ki bunun anlam\u0131 patriyotik \u00e7ocuksuluktan \u00e7\u0131k\u0131p ahlaki \u00f6zerkli\u011fe ge\u00e7i\u015ftir. Benzer bir \u00e7izgide Kateb patriyotizmin bencilli\u011fine, grup narsisizmine ve k\u00f6t\u00fcc\u00fcl karakterine kar\u015f\u0131 daha sert bir bi\u00e7imde kar\u015f\u0131 \u00e7\u0131kar \u00e7\u00fcnk\u00fc patriyotizm hem Ayd\u0131nlanma de\u011ferlerine, hem ki\u015finin ahlaki \u00f6zerkli\u011fine hem de d\u00fcnyan\u0131n bar\u0131\u015f, esenlik ve d\u00fczenine ihanettir. \u00d6te yandan, Oldenquist, patriyotik ba\u011fl\u0131l\u0131klar\u0131n ahlaki yan\u0131lg\u0131 olmad\u0131\u011f\u0131n\u0131, aksine, evrensel, patriyotik ve \u015fahsi nitelikli rasyonel muhakemeler yapan insan\u0131n ahlaki failli\u011finin olmazsa olmaz bir par\u00e7as\u0131 oldu\u011funu ortaya koyar. Sonu\u00e7ta, Oldenquist\u2019in arg\u00fcmanlar\u0131na dayanan makale evrensel ahlaki normlarla uyumlu olabilen patriyotik ba\u011fl\u0131l\u0131klar\u0131n ahlaki \u00f6nemini vurgulamaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> patriyotizm, ba\u011fl\u0131l\u0131klar, evrensel ahlaki normlar, George Kateb, Andrew Oldenquist<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-3ccf33f37a878043b .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-3ccf33f37a878043b .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-3ccf33f37a878043b\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_3ccf33f37a878043b\"><a aria-expanded=\"false\" aria-controls=\"3ccf33f37a878043b\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#3ccf33f37a878043b\" href=\"#3ccf33f37a878043b\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Ahlak\u0131n Ahlaks\u0131zl\u0131\u011f\u0131: Marquis De Sade ve Nietzsche \/ Ahmet Kadir USLU<\/span><\/a><\/h4><\/div><div id=\"3ccf33f37a878043b\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_3ccf33f37a878043b\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Ahlak olgusu felsefe tarihinde \u00e7ok\u00e7a tart\u0131\u015f\u0131lm\u0131\u015f olgulardan bir tanesidir. D\u00fcnyada pek \u00e7ok farkl\u0131 ahlak anlay\u0131\u015f\u0131 oldu\u011fu bilinen bir ger\u00e7ektir, di\u011fer yandan kimi temel ahlak \u00f6\u011fretilerinin genel ge\u00e7er oldu\u011funa dair bir inan\u0131\u015f da bulunmaktad\u0131r. Bu \u00e7al\u0131\u015fma, i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun ahlak kurallar\u0131n\u0131 t\u00fcmden sorgulam\u0131\u015f ve onlara t\u00fcm\u00fcyle kar\u015f\u0131 \u00e7\u0131km\u0131\u015f olan iki radikal d\u00fc\u015f\u00fcn\u00fcr\u00fcn, Marquis de Sade ve Friedrich Nietzsche\u2019nin ahlak g\u00f6r\u00fc\u015flerinin olduk\u00e7a benzer oldu\u011funu ortaya koymay\u0131 ama\u00e7lamaktad\u0131r. Ya\u015fad\u0131klar\u0131 d\u00f6nemler g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn de kendilerine \u00f6zg\u00fc ayk\u0131r\u0131 bir ahlak anlay\u0131\u015f\u0131 ortaya koyduklar\u0131 rahatl\u0131kla s\u00f6ylenebilir. \u00c7\u00fcnk\u00fc her iki d\u00fc\u015f\u00fcn\u00fcr de dinsel \u00f6\u011fretilere dayal\u0131 ahlak anlay\u0131\u015f\u0131n\u0131, daha spesifik olarak s\u00f6ylemek gerekirse Hristiyan (merhamet) ahlak\u0131n\u0131 ele\u015ftirerek kendi ahlak \u00f6\u011fretisini temellendirir. Dolay\u0131s\u0131yla ahlak ele\u015ftirileri ayn\u0131 hedefe y\u00f6nelen bu iki ayk\u0131r\u0131 beynin hemfikir oldu\u011fu bir\u00e7ok nokta bulunmaktad\u0131r. Hristiyan \u00f6\u011fretilerine dayal\u0131 bir ahlak anlay\u0131\u015f\u0131n\u0131 yermelerinin yan\u0131 s\u0131ra, her iki d\u00fc\u015f\u00fcn\u00fcr de evrensel bir ahlak anlay\u0131\u015f\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 belirtir, dolay\u0131s\u0131yla ahlak olgusu onlara g\u00f6re g\u00f6recelidir. Bunun d\u0131\u015f\u0131nda hem Sade hem de Nietzsche haz ve i\u00e7g\u00fcd\u00fcler konusunda do\u011falc\u0131 bir tav\u0131r sergilerler ve bu konuda her t\u00fcrl\u00fc yasaklamaya kar\u015f\u0131 gelirler. T\u00fcm bunlar g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, Nietzsche\u2019nin kendi ahlak g\u00f6r\u00fc\u015f\u00fcn\u00fc olu\u015ftururken Sade\u2019den \u00f6nemli \u00f6l\u00e7\u00fcde etkilenmi\u015f oldu\u011fu iddia edilebilir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> ahlak, merhamet, Hristiyan ahlak\u0131, Marquis de Sade, Friedrich Nietzsche.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2318-1 .panel-4ef336d474c555a80 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-1 .panel-4ef336d474c555a80 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-4ef336d474c555a80\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_4ef336d474c555a80\"><a aria-expanded=\"false\" aria-controls=\"4ef336d474c555a80\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-1\" data-target=\"#4ef336d474c555a80\" href=\"#4ef336d474c555a80\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Nazi \u0130deolojisinin Engelli \u00c7ocuk Politikas\u0131: Platoncu K\u00f6kenler \u00dczerine Bir De\u011ferlendirme \/ Necip UYANIK<\/span><\/a><\/h4><\/div><div id=\"4ef336d474c555a80\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_4ef336d474c555a80\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Engelli \u00e7ocuk sorunu, tarih boyunca tart\u0131\u015f\u0131lan bir konudur. Engelli \u00e7ocuklar\u0131n e\u011fitimleri ve ya\u015fam haklar\u0131 gibi sorunlar Nazi ideolojisinin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n k\u00f6kenlerini Platoncu felsefede ara\u015ft\u0131rmak temel amac\u0131m\u0131zd\u0131r. Zira Platon\u2019un politik felsefesinde engelli \u00e7ocuklara y\u00f6nelik olumsuz \u00f6rneklere rastlamak m\u00fcmk\u00fcnd\u00fcr. B\u00f6ylelikle \u00e7al\u0131\u015fma, engelli \u00e7ocuklar\u0131n toplumdand\u0131\u015flanmas\u0131n\u0131n k\u00f6kenleri \u00fczerine felsef\u00ee bir ara\u015ft\u0131rmay\u0131 i\u00e7ermektedir. Felsefe tarihinde engelli \u00e7ocuklar\u0131n e\u011fitilebilir olup olamayacaklar\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ancak Nazi ideolojisinin engelli \u00e7ocuk politikas\u0131yla Platon\u2019un g\u00f6r\u00fc\u015fleri aras\u0131nda benzerlikler veya yak\u0131nl\u0131klar oldu\u011fu iddias\u0131n\u0131 merkeze alarak sorunu tart\u0131\u015faca\u011f\u0131z. Platon felsefesinde e\u011fitimden kastedilen \u015fey, bireylerin yeti\u015ftirilmesi i\u00e7in baz\u0131 kurallar veya ilkeler belirlemek ve bunlar\u0131 pratikte uygulanabilir olmas\u0131n\u0131 sa\u011flamakt\u0131r. Bu ilkeler i\u00e7in \u00f6ncelikle gerekli olan \u015fey, bireylerin zihnen ve bedenen sa\u011flam olmas\u0131d\u0131r. Ancak bu durum m\u00fcmk\u00fcn de\u011filse al\u0131nan tedbirler veya \u00f6neriler -tam olarak- etik bir tart\u0131\u015fman\u0131n konusudur. \u00c7\u00fcnk\u00fc Platon felsefesinde engelli veya kusurlu \u00e7ocuklar\u0131n \u2018ay\u0131klanmas\u0131\u2019 gerekti\u011fi d\u00fc\u015f\u00fcncesi s\u00f6z konusudur. Bunun temel nedeni kusuru bulunan \u00e7ocuklar\u0131n politik ideal a\u00e7\u0131s\u0131ndan sorun te\u015fkil etmesidir. Buna paralel olarak a\u011f\u0131r hastalar da ideal devlet ve toplum d\u00fczeni i\u00e7in bir sorundur. Dolay\u0131s\u0131yla her iki sorunun birlikte tart\u0131\u015f\u0131lmas\u0131 zorunlu oldu\u011fu ortaya \u00e7\u0131kar. Fakat \u00e7al\u0131\u015fmam\u0131z, Nazi ideolojisinin engelli \u00e7ocuk politikas\u0131ndaki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n Platoncu k\u00f6kenlerine odaklanm\u0131\u015ft\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> felsefe, politika, engelli \u00e7ocuk, Platon, Nazi ideolojisi.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-4\"><h3 style=\"padding-left: 40px;\"><strong>K\u0130TAP \u0130NCELEME<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2318-2 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2318-2 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2318-2 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2318-2 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2318-2 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2318-2 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2318-2 .panel-title a:not(.active):hover, #accordion-2318-2 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2318-2 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2318-2.fusion-toggle-icon-unboxed .fusion-panel .panel-title a:not(.active):hover .fa-fusion-box{ color: var(--awb-color5) !important;}<\/style><div class=\"accordian fusion-accordian\"><div class=\"panel-group fusion-toggle-icon-unboxed\" id=\"accordion-2318-2\"><style type=\"text\/css\">.fusion-accordian  #accordion-2318-2 .panel-00834b6880845cebc .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2318-2 .panel-00834b6880845cebc .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-00834b6880845cebc\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_00834b6880845cebc\"><a aria-expanded=\"false\" aria-controls=\"00834b6880845cebc\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2318-2\" data-target=\"#00834b6880845cebc\" href=\"#00834b6880845cebc\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">\u0130nceleyen: Saadet YED\u0130\u00c7 \/ \u201cAhl\u00e2k\u0131n Felsef\u00ee D\u00f6n\u00fc\u015f\u00fcm\u00fc _ Mehmet G\u00dcNEN\u00c7\u201d <\/span><\/a><\/h4><\/div><div id=\"00834b6880845cebc\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_00834b6880845cebc\"><div class=\"panel-body toggle-content fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-1{width:75% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-1 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 2.56%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 2.56%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-1{width:75% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 2.56%;margin-left : 2.56%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-1{width:100% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-flex-container.fusion-builder-row-1{ padding-top : 0px;margin-top : 0px;padding-right : 0px;padding-bottom : 0px;margin-bottom : 0px;padding-left : 0px;}<\/style><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v19.3 - 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