{"id":2380,"date":"2026-04-28T15:58:41","date_gmt":"2026-04-28T12:58:41","guid":{"rendered":"https:\/\/www.felsefidusun.com\/?page_id=2380"},"modified":"2026-04-28T16:06:05","modified_gmt":"2026-04-28T13:06:05","slug":"fd-25_zihin-felsefesi","status":"publish","type":"page","link":"https:\/\/www.felsefidusun.com\/?page_id=2380","title":{"rendered":"fd 25_zihin 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\u0131:25 Zihin Felsefesi \/ Nisan\u201926\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-254x300.jpg\" alt class=\"img-responsive wp-image-2378\" srcset=\"https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-200x236.jpg 200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-400x472.jpg 400w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-600x708.jpg 600w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-800x944.jpg 800w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi-1200x1416.jpg 1200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2026\/04\/FD-25_zihin-felsefesi.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: 25 &#8211; Zihin Felsefesi \/ Nisan 2026<\/strong><\/p>\n<p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Say\u0131 Edit\u00f6r\u00fc: Ahmet EY\u0130M (Van Y\u00fcz\u00fcnc\u00fc Y\u0131l \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-2380-1 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2380-1 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2380-1 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2380-1 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2380-1 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2380-1 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2380-1 .panel-title a:not(.active):hover, #accordion-2380-1 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2380-1 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2380-1.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-2380-1\"><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-9b6d574b05d7711e4 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-9b6d574b05d7711e4 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-9b6d574b05d7711e4\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_9b6d574b05d7711e4\"><a aria-expanded=\"false\" aria-controls=\"9b6d574b05d7711e4\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#9b6d574b05d7711e4\" href=\"#9b6d574b05d7711e4\"><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\">\u00c7a\u011fda\u015f Zihin Felsefesi Perspektifinden Descartes\u2019\u0131n Zihin \u00d6\u011fretisinin Ontolojik S\u0131n\u0131rlar\u0131 \/ Rabia CAN PAMUK<\/span><\/a><\/h4><\/div><div id=\"9b6d574b05d7711e4\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_9b6d574b05d7711e4\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>The Ontological Limits Of Descartes\u2019 Doctrine Of Mind From The Perspective Of Contemporary Philosophy Of Mind<\/p>\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fma, Rene Descartes\u2019\u0131n t\u00f6z d\u00fcalizmi anlay\u0131\u015f\u0131n\u0131 zihin felsefesi ba\u011flam\u0131nda de\u011ferlendirerek, bu yakla\u015f\u0131m\u0131n \u00e7a\u011fda\u015f felsefedeki ge\u00e7erlili\u011fini ve s\u0131n\u0131rlar\u0131n\u0131 sorgulamaktad\u0131r. \u00c7al\u0131\u015fmada Descartes\u2019\u0131n yer kaplamayan \u201cd\u00fc\u015f\u00fcnen t\u00f6z\u201d (res cogitans) ve yer kaplayan \u201cuzaml\u0131 t\u00f6z\u201d (res extensa) ayr\u0131m\u0131, \u015f\u00fcpheci y\u00f6ntem temelinde ele al\u0131narak olu\u015fan bu d\u00fcalizmin zihin-beden ili\u015fkisine dair olu\u015fturdu\u011fu \u00e7er\u00e7eve tart\u0131\u015f\u0131lmaktad\u0131r. Descartes, modern bilimin en temel \u00f6zelliklerinden biri olan matematikten yola \u00e7\u0131karak \u00f6nerdi\u011fi y\u00f6ntem ile modern felsefenin kurucusu kabul edilmi\u015ftir. Bu y\u00f6ntem s\u00fcrecinde her \u015feyden \u015f\u00fcphe eden bir zihin problemati\u011fi s\u00f6z konusudur. Bu y\u00f6ntemi \u00f6nce kendi zihninde uygulayan Descartes, en nihayetinde her \u015feyden \u015f\u00fcphe etse dahi d\u00fc\u015f\u00fcnen bir varl\u0131k olmas\u0131 ger\u00e7e\u011finden \u015f\u00fcphe edemeyece\u011fi sonucuna ula\u015f\u0131r. D\u00fc\u015f\u00fcnen varl\u0131k, bedenin kar\u015f\u0131s\u0131nda yer kaplamayan bir t\u00f6z olarak maddi olan yani yer kaplayan t\u00f6zden farkl\u0131 bir yap\u0131ya sahiptir. Bu nedenle Descartes, d\u00fc\u015f\u00fcnsel t\u00f6z ile maddi t\u00f6z\u00fcn ba\u011f\u0131ms\u0131z oldu\u011funu iddia eder. Bununla birlikte, Descartes i\u00e7in madde ile ruhun birbirinden t\u00f6zsel ba\u011f\u0131ms\u0131z olmas\u0131, insan s\u00f6z konusu oldu\u011funda kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim olmad\u0131\u011f\u0131 anlam\u0131na gelmez. Bu ise \u201cd\u00fcnya ile zihnin\u201d t\u00f6zsel olmayan \u201cba\u011flant\u0131s\u0131\u201dd\u0131r. Bu arg\u00fcmanlardan hareketle, bu makale, zihin ve bedenin ontolojik ba\u011flamda \u00f6zsel olarak farkl\u0131 oldu\u011funu savunan Descartes\u2019\u0131n g\u00f6r\u00fc\u015flerine y\u00f6neltilen \u00e7a\u011fda\u015f ele\u015ftirileri analiz ederek, t\u00f6z d\u00fcalizminin zihin felsefesi i\u00e7erisindeki g\u00fcncel pozisyonunu ele almay\u0131 ama\u00e7lamakla birlikte, Descartes\u2019\u0131n d\u00fc\u015f\u00fcnce sisteminin tarihsel \u00f6nemini ve \u00e7a\u011fda\u015f felsefi tart\u0131\u015fmalardaki yerini ortaya koyarak ele\u015ftirel bir de\u011ferlendirmesini sunmay\u0131 \u00f6nemsemektedir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Descartes, zihin-beden d\u00fcalizmi, t\u00f6z, \u00e7a\u011fda\u015f zihin felsefesi, ruh.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-13372656b6002e0a3 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-13372656b6002e0a3 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-13372656b6002e0a3\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_13372656b6002e0a3\"><a aria-expanded=\"false\" aria-controls=\"13372656b6002e0a3\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#13372656b6002e0a3\" href=\"#13372656b6002e0a3\"><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\">Zihnin S\u0131n\u0131rlar\u0131n\u0131 Yeniden Belirlemek: Yapay Zek\u00e2 ile Geni\u015fletilmi\u015f Bili\u015f \/ Mehtap DO\u011eAN<\/span><\/a><\/h4><\/div><div id=\"13372656b6002e0a3\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_13372656b6002e0a3\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>Redefining The Boundaries of The Mind: Extended Cognition with Artificial Intelligence<\/p>\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Descartes\u00e7\u0131 t\u00f6z d\u00fcalizminden g\u00fcn\u00fcm\u00fcz\u00fcn fizikalist yakla\u015f\u0131mlar\u0131na kadar zihne y\u00f6nelik neredeyse t\u00fcm bak\u0131\u015f a\u00e7\u0131lar\u0131 zihnin s\u0131n\u0131rlar\u0131n\u0131 bedenden ve \u00e7evreden ay\u0131ran i\u00e7selci paradigman\u0131n \u00fcr\u00fcnleridir. Bu makale, i\u00e7selci paradigman\u0131n zihnin kafatas\u0131na hapsolmu\u015f biyolojik bir i\u015flemci oldu\u011fu temel varsay\u0131m\u0131n\u0131 ele\u015ftirerek, zihnin ontolojik s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletilmi\u015f zihin teorisi \u00e7er\u00e7evesinde yeniden de\u011ferlendirmektedir. \u00c7al\u0131\u015fmada geni\u015fletilmi\u015f zihin teorisinin dayand\u0131\u011f\u0131 i\u015flevselci bak\u0131\u015f a\u00e7\u0131s\u0131ndan hareketle, zihinsel s\u00fcre\u00e7lerin d\u0131\u015fsal ara\u00e7lar ve yapay zek\u00e2 sistemleriyle b\u00fct\u00fcnle\u015ferek geni\u015fleme s\u00fcreci analiz edilmektedir. Yapay zek\u00e2 sistemlerinin, sadece bilgiyi saklayan birer veri deposu olmaktan \u00e7\u0131k\u0131p analiz ve yarg\u0131lama gibi \u00fcst d\u00fczey bili\u015fsel i\u015flevleri \u00fcstlenmesiyle birlikte, zihnin biyolojik s\u0131n\u0131rlar\u0131 a\u015fan hibrit bir yap\u0131ya b\u00fcr\u00fcnd\u00fc\u011f\u00fc g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bununla birlikte, zihinsel s\u00fcre\u00e7lerin bu \u015fekilde d\u0131\u015fsalla\u015fmas\u0131n\u0131n yaratt\u0131\u011f\u0131 normatif krizler ele al\u0131narak sorumluluk bo\u015flu\u011fu problemi ve geleneksel ahlaki faillik anlay\u0131\u015f\u0131n\u0131n otonom ve \u00f6\u011frenen sistemler kar\u015f\u0131s\u0131ndaki yetersizli\u011fi irdelenmektedir. Bu \u00e7er\u00e7evede geni\u015fletilmi\u015f zihin teorisi, etik ve hukuk felsefesine dayat\u0131lan ontolojik bir tez olarak de\u011fil, yapay zek\u00e2n\u0131n karar s\u00fcre\u00e7lerindeki rol\u00fcn\u00fc analiz etmek i\u00e7in ba\u015fvurulan kavramsal bir \u00e7er\u00e7eve olarak konumland\u0131r\u0131lmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: zihin felsefesi, geni\u015fletilmi\u015f zihin, yapay zek\u00e2, yapay zek\u00e2 eti\u011fi, geni\u015fletilmi\u015f bili\u015f.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-ac8ced31296bbb114 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-ac8ced31296bbb114 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-ac8ced31296bbb114\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_ac8ced31296bbb114\"><a aria-expanded=\"false\" aria-controls=\"ac8ced31296bbb114\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#ac8ced31296bbb114\" href=\"#ac8ced31296bbb114\"><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\">Bilincin Bir T\u00fcr\u00fc Olarak Zihin Durumu Bilincinin Yeniden De\u011ferlendirilmesi \/ Sinem ELKAT\u0130P HAT\u0130PO\u011eLU <\/span><\/a><\/h4><\/div><div id=\"ac8ced31296bbb114\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_ac8ced31296bbb114\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>Reassesing State Consciousness as a Type of Consciousness<\/p>\n<p><strong>\u00d6z <\/strong><\/p>\n<p>Farkl\u0131 bilin\u00e7 t\u00fcrleri aras\u0131nda yap\u0131lan ayr\u0131mlar, bilin\u00e7 \u00e7al\u0131\u015fmalar\u0131n\u0131 ba\u015flang\u0131\u00e7ta \u00f6nemli bir kavramsal karga\u015fadan kurtarm\u0131\u015f olsa da, bilincin hem \u00f6znelere hem de zihin durumlar\u0131na atfedilebilen bir \u00f6zellik olarak ele al\u0131nmas\u0131 ve bilin\u00e7 kuramlar\u0131n\u0131n a\u011f\u0131rl\u0131kl\u0131 olarak zihin durumu bilincine odaklanmas\u0131yla birlikte yeni sorunlar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Zihin durumlar\u0131, \u00f6znelerinin zihinsel hayat\u0131na ait, fark\u0131na vard\u0131klar\u0131 veya varmad\u0131klar\u0131 durumlar olarak d\u00fc\u015f\u00fcn\u00fclebilir ve bilin\u00e7li zihin durumlar\u0131, \u00f6znesinin fark\u0131nda oldu\u011fu zihin durumlar\u0131 olarak kategorize edilebilir. Bununla birlikte \u00f6znenin kendi zihinsel hayat\u0131n\u0131 hatal\u0131 temsil etti\u011fi durumlarda, belki de mevcut olmayan bir <em>x <\/em>zihin durumunun bilin\u00e7li oldu\u011funu iddia etmek \u00e7eli\u015fki i\u00e7erir. Zihin durumu bilinci \u00e7er\u00e7evesinden \u00e7\u0131k\u0131p, bilincin \u00f6zneye atfedilmesiyle birlikte bu sorun ortadan kalkmaktad\u0131r. \u00d6zne <em>x <\/em>zihin durumu i\u00e7erisinde olmasa bile <em>x <\/em>zihin durumuna sahipmi\u015f\u00e7esine deneyim ya\u015famas\u0131 yine \u00f6zneye ait bir \u00f6zellik olaca\u011f\u0131ndan \u00f6t\u00fcr\u00fc herhangi bir \u00e7eli\u015fki g\u00f6zlenmez. Ayr\u0131ca, zihin durumu bilinci ile \u00f6zne bilinci aras\u0131nda ontolojik bir fark oldu\u011fu da tart\u0131\u015fmal\u0131d\u0131r. Makalenin amac\u0131, \u00fcst dereceden bilin\u00e7 kuramlar\u0131 ve bu kuramlara y\u00f6neltilen baz\u0131 ele\u015ftirileri inceleyerek, bilinci zihin durumlar\u0131n\u0131n bir \u00f6zelli\u011fi olarak ele alman\u0131n do\u011frulu\u011funu sorgulamakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> bilin\u00e7, zihin durumu bilinci, \u00f6zne (ge\u00e7i\u015fli) bilinci, \u00fcst-dereceden bilin\u00e7 kuramlar\u0131, hedef zihin durumu, \u00fcst-dereceden zihin durumu.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-bba9249718dd1e7cf .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-bba9249718dd1e7cf .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-bba9249718dd1e7cf\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_bba9249718dd1e7cf\"><a aria-expanded=\"false\" aria-controls=\"bba9249718dd1e7cf\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#bba9249718dd1e7cf\" href=\"#bba9249718dd1e7cf\"><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\">Yapay Zek\u00e2 ve Fenomenoloji: Olanaklar ve S\u0131n\u0131rlar \/ Eylem HACIMURATO\u011eLU<\/span><\/a><\/h4><\/div><div id=\"bba9249718dd1e7cf\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_bba9249718dd1e7cf\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>Artificial Intelligence and Phenomenology: Possibilities And Limits<\/p>\n<p><strong>\u00d6z <\/strong><\/p>\n<p>Bu makale, yapay zek\u00e2 projesini fenomenolojik bir \u00e7er\u00e7evede ele alarak, insan benzeri bilin\u00e7 ve anlaman\u0131n makinelerde ger\u00e7ekle\u015ftirilmesinin olanak ko\u015fullar\u0131n\u0131 ve yapay zek\u00e2 projesinin ilkesel s\u0131n\u0131rlar\u0131n\u0131 tart\u0131\u015fmaktad\u0131r. \u0130lk b\u00f6l\u00fcmde, Hubert L. Dreyfus\u2019un sembolik yapay zek\u00e2ya y\u00f6neltti\u011fi fenomenolojik ele\u015ftiriler incelenmekte; bedenlilik, arka-plan bilgisi ve beceri (know-how) kavramlar\u0131 temelinde hesaplamal\u0131-i\u015flevselci paradigma sorgulanmaktad\u0131r. Fenomenolojik analiz, insan bili\u015fselli\u011finin ba\u011flama g\u00f6m\u00fcl\u00fc, holistik ve \u00f6nermesel olmayan bir yap\u0131ya sahip oldu\u011funu; bu nedenle ayr\u0131k sembolik temsillerin kural-temelli manip\u00fclasyonuna indirgenemeyece\u011fini ortaya koymaktad\u0131r. \u0130kinci b\u00f6l\u00fcmde, derin \u00f6\u011frenme, b\u00fcy\u00fck dil modelleri ve peki\u015ftirmeli \u00f6\u011frenme gibi \u00e7a\u011fda\u015f yakla\u015f\u0131mlar\u0131n, Dreyfus\u2019un ele\u015ftirilerine ne \u00f6l\u00e7\u00fcde yan\u0131t verdi\u011fi de\u011ferlendirilmektedir. Bu alternatif modellerin sembolik yapay zek\u00e2ya k\u0131yasla daha esnek ve ba\u011flamsal \u00e7\u0131kt\u0131lar \u00fcretebildi\u011fi kabul edilmekle birlikte, bu t\u00fcrden ilerlemelerin insan benzeri bir anlamay\u0131 ger\u00e7ekten olanakl\u0131 k\u0131l\u0131p k\u0131lmad\u0131\u011f\u0131 sorusu tart\u0131\u015fmaya a\u00e7\u0131k kal\u0131r. Son b\u00f6l\u00fcm tam da bu do\u011frultuda, bilincin ay\u0131rt edici \u00f6zelli\u011fi olarak y\u00f6nelimselli\u011fin bir makinede \u00f6rneklenip \u00f6rneklenemeyece\u011fi sorusuna odaklanmakta ve makale, g\u00fcncel yapay zek\u00e2 sistemlerinin insan bilincinin fenomenolojik ko\u015fullar\u0131n\u0131 kar\u015f\u0131lamaktan ilkesel olarak uzak oldu\u011fu sonucuna varmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Fenomenoloji, yapay zek\u00e2, Dreyfus, Husserl, bedenlilik, arka-plan bilgisi, beceri bilgisi, y\u00f6nelimsellik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-8389c8bb7f268071b .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-8389c8bb7f268071b .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-8389c8bb7f268071b\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_8389c8bb7f268071b\"><a aria-expanded=\"false\" aria-controls=\"8389c8bb7f268071b\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#8389c8bb7f268071b\" href=\"#8389c8bb7f268071b\"><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\">Yapay Zek\u00e2n\u0131n \u2018Bilinci\u2019 Sorununa Y\u00f6nelik Searle\u2019e Kar\u015f\u0131 Dennett Savunusu \/ Sibel K\u0130BAR &amp; \u015eerife DEM\u0130RC\u0130 \u00c7EL\u0130KTA\u015eO\u011eLU<\/span><\/a><\/h4><\/div><div id=\"8389c8bb7f268071b\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_8389c8bb7f268071b\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>In Defense of Dennett: Responding To Searle on The Problem of Artificial Intelligence \u2018Consciousness\u2019<\/p>\n<p><strong>\u00d6z <\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fmada John Searle ve Daniel Dennett\u2019in bilin\u00e7 kuramlar\u0131, g\u00fc\u00e7l\u00fc yapay zek\u00e2 tart\u0131\u015fmas\u0131 ba\u011flam\u0131nda kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak ele al\u0131nmaktad\u0131r. Literat\u00fcrde yayg\u0131n olan yorumlardan biri, Dennett\u2019in materyalist bilin\u00e7 anlay\u0131\u015f\u0131 nedeniyle g\u00fc\u00e7l\u00fc yapay zek\u00e2 tezine yak\u0131n durdu\u011fu y\u00f6n\u00fcndedir. Bu makalede ise bu yorumun tart\u0131\u015fmal\u0131 oldu\u011fu ve Searle\u2019\u00fcn Dennett\u2019i g\u00fc\u00e7l\u00fc yapay zek\u00e2 savunucusu olarak okumas\u0131n\u0131n yeterince temellendirilmedi\u011fi ileri s\u00fcr\u00fclmektedir. Bu ama\u00e7la Searle\u2019\u00fcn biyolojik do\u011falc\u0131l\u0131\u011f\u0131 ve \u00c7ince Odas\u0131 d\u00fc\u015f\u00fcnce deneyi ile Dennett\u2019in \u00e7oklu taslaklar modeli kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde incelenmektedir. \u00c7al\u0131\u015fmada, her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn de bilinci biyolojik ve evrimsel s\u00fcre\u00e7lerle ili\u015fkilendirdi\u011fi, ancak bilincin yapay sistemlerde ortaya \u00e7\u0131kabilece\u011fi iddias\u0131na kar\u015f\u0131 farkl\u0131 gerek\u00e7elerle s\u0131n\u0131rlay\u0131c\u0131 bir tutum benimsedikleri g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bu \u00e7er\u00e7evede, Dennett\u2019in kuram\u0131n\u0131n g\u00fc\u00e7l\u00fc yapay zek\u00e2y\u0131 do\u011frudan destekledi\u011fi y\u00f6n\u00fcndeki yorumlar\u0131n tart\u0131\u015fmal\u0131 oldu\u011fu ve Searle\u2019\u00fcn ele\u015ftirilerinin baz\u0131 noktalarda genelle\u015ftirici kald\u0131\u011f\u0131 savunulmaktad\u0131r. Sonu\u00e7 olarak, Dennett\u2019in bilin\u00e7 anlay\u0131\u015f\u0131n\u0131n, indirgemeci bir g\u00fc\u00e7l\u00fc yapay zek\u00e2 yorumuna indirgenemeyece\u011fi ve bu tart\u0131\u015fman\u0131n zihin felsefesi literat\u00fcr\u00fcnde daha dikkatli kavramsal ayr\u0131mlarla ele al\u0131nmas\u0131 gerekti\u011fi ileri s\u00fcr\u00fclmektedir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> bilin\u00e7, yapay zek\u00e2, Searle, Dennett, \u00c7ince odas\u0131 d\u00fc\u015f\u00fcnce deneyi, \u00e7oklu taslaklar modeli.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-fa211bdf854b21826 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-fa211bdf854b21826 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-fa211bdf854b21826\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_fa211bdf854b21826\"><a aria-expanded=\"false\" aria-controls=\"fa211bdf854b21826\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#fa211bdf854b21826\" href=\"#fa211bdf854b21826\"><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\">Bilin\u00e7 Varl\u0131\u011f\u0131n Neresinde? Kozmopsi\u015fist Bir Teori \/ Ahmet Kadir USLU<\/span><\/a><\/h4><\/div><div id=\"fa211bdf854b21826\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_fa211bdf854b21826\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>What is The Position of Consciousness in Being? A Cosmopsychist Theory<\/p>\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Zihin felsefesinde \u201cbilincin zor problemi\u201d olarak adland\u0131r\u0131lan qualia sorunu, \u00f6zetle, bilincin fenomenal y\u00f6nlerinin beynin i\u015flevsel yap\u0131s\u0131yla nas\u0131l ili\u015fkilendirilebilece\u011fi konusundaki a\u00e7\u0131klama eksikli\u011fine i\u015faret eder. Bu problem kar\u015f\u0131s\u0131nda, materyalist ve d\u00fcalist yakla\u015f\u0131mlar ba\u015fta olmak \u00fczere \u00e7e\u015fitli teorik \u00e7er\u00e7eveler geli\u015ftirilmi\u015ftir. Bu yakla\u015f\u0131mlar\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131 olu\u015fturan indirgemeci teoriler, bilinci temelde beyinde ger\u00e7ekle\u015fen fiziksel s\u00fcre\u00e7lerle \u00f6zde\u015fle\u015ftirmeyi hedeflemi\u015ftir. Ne var ki, \u00f6zsel olarak \u00f6znel bir nitelik ta\u015f\u0131yan bilin\u00e7 durumlar\u0131n\u0131, do\u011fas\u0131 gere\u011fi nesnellik ilkesine dayal\u0131 bilimsel y\u00f6ntemlerle a\u00e7\u0131klama giri\u015fimleri, hen\u00fcz tatmin edici bir sonu\u00e7 \u00fcretememi\u015ftir. \u00d6te yandan, zihinsel olanla fiziksel olan\u0131 ontolojik d\u00fczlemde birbirinden tamamen ayr\u0131 iki varl\u0131k alan\u0131 olarak konumland\u0131ran d\u00fcalist yakla\u015f\u0131mlar, bu iki alan aras\u0131ndaki etkile\u015fimin do\u011fas\u0131na ili\u015fkin tutarl\u0131 ve a\u00e7\u0131klay\u0131c\u0131 bir model ortaya koyamam\u0131\u015flard\u0131r. Bu a\u00e7\u0131klama eksikli\u011fi, \u00f6zellikle son d\u00f6nemde, bilin\u00e7 sorununa daha b\u00fct\u00fcnc\u00fcl bir ontolojik \u00e7er\u00e7eveden yakla\u015fmay\u0131 ama\u00e7layan panpsi\u015fist teorilere y\u00f6nelik ilginin belirgin bi\u00e7imde artmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Panpsi\u015fizm, genel hatlar\u0131yla, bilin\u00e7li fenomenlerin temelini mikrofiziksel d\u00fczeydeki yap\u0131lar\u0131n i\u00e7ine yerle\u015ftirmeyi ama\u00e7layan bir g\u00f6r\u00fc\u015ft\u00fcr. Bu yakla\u015f\u0131ma g\u00f6re bilin\u00e7, sonradan ortaya \u00e7\u0131kan bir olgu de\u011fil, evrenin ontolojik dokusuna i\u00e7kin bir \u00f6zelliktir. Ancak, mikrofiziksel yap\u0131larda varsay\u0131lan bilin\u00e7li fenomenlerin nas\u0131l olup da birle\u015ferek insana \u00f6zg\u00fc b\u00fct\u00fcnl\u00fckl\u00fc bilin\u00e7 deneyimlerini olu\u015fturdu\u011fu sorusunu g\u00fcndeme getiren \u201ckombinasyon problemi\u201d, panpsi\u015fizm a\u00e7\u0131s\u0131ndan ciddi bir felsefi tehdit te\u015fkil etmektedir. Bu soruna yan\u0131t aray\u0131\u015f\u0131yla geli\u015ftirilen, bilincin temelini atomistik yap\u0131lardan ziyade kozmosa atfeden kozmopsi\u015fizm yakla\u015f\u0131m\u0131 ise s\u00f6z konusu g\u00fc\u00e7l\u00fc\u011f\u00fc a\u015fma potansiyeli ta\u015f\u0131maktad\u0131r. Ancak kozmopsi\u015fizmde kendi i\u00e7inde belirli problemler ile kar\u015f\u0131 kar\u015f\u0131yad\u0131r.Bu \u00e7al\u0131\u015fma, s\u00f6z konusu problemlere tatmin edici \u00e7\u00f6z\u00fcmler getirilebilmesi durumunda, kozmopsi\u015fizmin bilin\u00e7 olgusuna ili\u015fkin alternatif bir kuramsal \u00e7er\u00e7eve olarak de\u011ferlendirilebilece\u011fini \u00f6ne s\u00fcrmektedir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> qualia, bilin\u00e7, zihin felsefesi, fizikalizm, panpsi\u015fizm, kozmopsi\u015fizm.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2380-1 .panel-98a1cbc0e7eb88f25 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-1 .panel-98a1cbc0e7eb88f25 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-98a1cbc0e7eb88f25\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_98a1cbc0e7eb88f25\"><a aria-expanded=\"false\" aria-controls=\"98a1cbc0e7eb88f25\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-1\" data-target=\"#98a1cbc0e7eb88f25\" href=\"#98a1cbc0e7eb88f25\"><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\">D\u00fc\u015f\u00fcnen Beden, Davranan Zihin: Gilbert Ryle ve Maurice Merleau-Ponty\u2019de Zihnin Bedensel Do\u011fas\u0131na Dair Bir \u0130nceleme \/ Zeynep ZAFER ESENYEL<\/span><\/a><\/h4><\/div><div id=\"98a1cbc0e7eb88f25\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_98a1cbc0e7eb88f25\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>The Thinking Body, The Acting Mind: An Inquiry into The Embodied Nature of Mind in Gilbert Ryle and Maurice Merleau-Ponty<\/p>\n<p><strong>\u00d6z <\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fma, Gilbert Ryle\u2019\u0131n zihin kavram\u0131na ili\u015fkin \u00e7\u00f6z\u00fcmlemeleriyle, Maurice Merleau-Ponty\u2019nin v\u00fccut anlay\u0131\u015f\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rarak zihin felsefesinin temel sorunlar\u0131ndan biri olan zihin\u2013beden ili\u015fkisine alternatif bir okuma sunmay\u0131 hedeflemektedir. Zihnin do\u011fas\u0131, nas\u0131l i\u015fledi\u011fi, bedenle hangi d\u00fczeylerde ili\u015fkilendi\u011fi ve zek\u00e2n\u0131n bedensel temelleri gibi merkezi sorular etraf\u0131nda \u015fekillenen bu kar\u015f\u0131la\u015ft\u0131rma zihni, yaln\u0131zca d\u00fc\u015f\u00fcnsel bir t\u00f6z olarak de\u011fil eylem i\u00e7inde v\u00fccuda gelen\/bedenlenmi\u015f bir bilin\u00e7 olarak kavraman\u0131n m\u00fcmk\u00fcn oldu\u011funu ortaya koyarken, ayn\u0131 zamanda analitik ve fenomenolojik geleneklerin ortak bir zihin felsefesi ufkunda kesi\u015febilece\u011fine de dikkat \u00e7ekmektedir. Ryle\u2019\u0131n zihnin davran\u0131\u015fsal bir \u201cyatk\u0131nl\u0131k\u201d oldu\u011fu y\u00f6n\u00fcndeki yorumu, zihinsel i\u015fleyi\u015fin d\u0131\u015far\u0131dan g\u00f6r\u00fclebilir yap\u0131s\u0131n\u0131 a\u00e7\u0131klarken, Merleau-Ponty\u2019nin \u201calg\u0131sal bilin\u00e7\u201d kavray\u0131\u015f\u0131, zihinsel durumlar\u0131n ya\u015fant\u0131sal boyutunu vurgulamaktad\u0131r. Bu kar\u015f\u0131tl\u0131k, zihnin yap\u0131s\u0131na dair birbirini tamamlayan iki farkl\u0131 yan\u0131t sunarak, Kartezyen d\u00fcalizmin \u00f6tesine ge\u00e7mekte ve \u00e7a\u011fda\u015f zihin felsefesi tart\u0131\u015fmalar\u0131n\u0131n bedenlenmi\u015f bili\u015f (embodied cognition) yakla\u015f\u0131m\u0131n\u0131n da bir \u00f6nc\u00fcl\u00fcn\u00fc olu\u015fturmaktad\u0131r. Her iki filozofun zihin\u2013beden ili\u015fkisine dair g\u00f6r\u00fc\u015fleri, zihinsel s\u00fcre\u00e7lerin yaln\u0131zca bili\u015fsel de\u011fil ayn\u0131 zamanda bedensel ve davran\u0131\u015fsal temellerini a\u00e7\u0131\u011fa \u00e7\u0131kararak zihin kavram\u0131n\u0131 yeniden d\u00fc\u015f\u00fcnmeye katk\u0131 sa\u011flamaktad\u0131r. Felsefi gelenekleri ve y\u00f6ntemleri farkl\u0131 olmas\u0131na ra\u011fmen bu iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn davran\u0131\u015f, v\u00fccut ve zihne dair yakla\u015f\u0131mlar\u0131 aras\u0131nda dikkat \u00e7ekici paralellikler mevcuttur. Ryle\u2019\u0131n \u201cNas\u0131l Yap\u0131laca\u011f\u0131n\u0131 Bilmek\u201d ve \u201cNe Oldu\u011funu Bilmek\u201d aras\u0131nda yapt\u0131\u011f\u0131 ayr\u0131m\u0131n zemininde yer alan \u2018becerikli davran\u0131\u015f\u2019 a\u00e7\u0131klamalar\u0131 ile Merleau-Ponty\u2019nin \u2018v\u00fccutsal al\u0131\u015fkanl\u0131k\u2019 betimlemeleri aras\u0131nda ke\u015ffetti\u011fimiz bu yak\u0131nl\u0131k, zihinsel eylemin \u00f6z\u00fcn\u00fcn bedensel beceride oldu\u011funu ortaya koymaktad\u0131r. Bu ba\u011flamda \u00e7al\u0131\u015fman\u0131n hedefi Merleau-Ponty\u2019nin alg\u0131, davran\u0131\u015f, y\u00f6nelimsellik, v\u00fccut \u015femas\u0131 ve anonimlik gibi baz\u0131 kavramlar\u0131n\u0131n Ryle\u2019\u0131n yatk\u0131nl\u0131klar olarak ifade etti\u011fi zihinsel davran\u0131\u015flarla ve zeki ya da ba\u015far\u0131l\u0131 eylemlerle ili\u015fkisini ortaya koymaya \u00e7al\u0131\u015fmakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: zihin felsefesi, Gilbert Ryle, Maurice Merleau-Ponty, zihin, v\u00fccut, yatk\u0131nl\u0131k, beceri, al\u0131\u015fkanl\u0131k.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-4\"><h3 style=\"padding-left: 40px;\"><strong>K\u0130TAP \u0130NCELEMES\u0130<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2380-2 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2380-2 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2380-2 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2380-2 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2380-2 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2380-2 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2380-2 .panel-title a:not(.active):hover, #accordion-2380-2 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2380-2 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2380-2.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-2380-2\"><style type=\"text\/css\">.fusion-accordian  #accordion-2380-2 .panel-99e83aa8bf3974a4b .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2380-2 .panel-99e83aa8bf3974a4b .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-99e83aa8bf3974a4b\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_99e83aa8bf3974a4b\"><a aria-expanded=\"false\" aria-controls=\"99e83aa8bf3974a4b\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2380-2\" data-target=\"#99e83aa8bf3974a4b\" href=\"#99e83aa8bf3974a4b\"><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\">Eylem YOLSAL-MURTEZA (\u0130nceleyen) - Zihin Felsefesi Antolojisi _ Erhan Demircio\u011flu (Edit\u00f6r)<\/span><\/a><\/h4><\/div><div id=\"99e83aa8bf3974a4b\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_99e83aa8bf3974a4b\"><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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