{"id":1487,"date":"2016-02-28T23:41:59","date_gmt":"2016-02-28T21:41:59","guid":{"rendered":"http:\/\/www.libridergi.org\/en\/?p=1487"},"modified":"2016-07-27T19:00:26","modified_gmt":"2016-07-27T16:00:26","slug":"lbr-0014","status":"publish","type":"post","link":"http:\/\/www.libridergi.org\/en\/2015-en\/lbr-0014","title":{"rendered":"Ge\u00e7 Antik\u00e7a\u011fda D\u00fc\u015f G\u00f6rme, Bir K\u00fclt\u00fcr\u00fcn D\u00fc\u015f G\u00fcc\u00fcne \u0130li\u015fkin Ara\u015ft\u0131rmalar"},"content":{"rendered":"

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Ge\u00e7 Antik\u00e7a\u011fda D\u00fc\u015f G\u00f6rme, Bir K\u00fclt\u00fcr\u00fcn D\u00fc\u015f G\u00fcc\u00fcne \u0130li\u015fkin Ara\u015ft\u0131rmalar<\/h2>\n

Patricia Cox MILLER<\/h3>\n
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ISBN:\u00a0<\/strong>9786055093044
\nTranslation:\u00a0<\/strong>Medet YOLAL
\nPage:\u00a0<\/strong>459
\nPublication Date: <\/strong>2015
\nLocation:\u00a0<\/strong>\u0130stanbul
\nPublisher:\u00a0<\/strong>Kabalc\u0131 Yay\u0131nevi<\/p><\/div>

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<\/div>\nLIBRI<\/em> I (2015) 57-58<\/strong>
\nDOI<\/strong>:\u00a0 10.20480\/lbr.2018115465
\nReceived Date<\/strong>: 03.10.2015\u00a0 \u00a0 Acceptance Date<\/strong>: 06.10.2015
\nOnline Publication Date<\/strong>: 29.12.2015
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2015<\/p>\n

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P. C. MILLER, Ge\u00e7 Antik\u00e7a\u011fda D\u00fc\u015f G\u00f6rme, Bir K\u00fclt\u00fcr\u00fcn D\u00fc\u015f G\u00fcc\u00fcne \u0130li\u015fkin Ara\u015ft\u0131rmalar. \u0130stanbul 2015. Kabalc\u0131 Yay\u0131nevi, 459 sayfa. \u00c7ev.: Medet YOLAL. ISBN: 9786055093044
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Dreams in Late Antiquity, Studies in the Imagination of a Culture <\/em>ad\u0131yla 1994 y\u0131l\u0131nda Princeton \u00dcniversitesi Yay\u0131nlar\u0131 arac\u0131l\u0131\u011f\u0131yla bas\u0131lan eser, 2015 y\u0131l\u0131nda Ge\u00e7 Antik\u00e7a\u011fda D\u00fc\u015f G\u00f6rme, Bir K\u00fclt\u00fcr\u00fcn D\u00fc\u015f G\u00fcc\u00fcne \u0130li\u015fkin Ara\u015ft\u0131rmalar <\/em>ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evrilerek okurlar\u0131n bilgisine sunul\u00admaktad\u0131r. Eser, \u0130\u00e7indekiler<\/em> (7-8), Te\u015fekk\u00fcr <\/em>(9-12), K\u0131saltma Listesi <\/em>(13-14), iki ana k\u0131s\u0131m ve Sonu\u00e7 <\/em>(423-428), eski ve \u00e7a\u011fda\u015f kaynaklar\u0131 ayr\u0131 iki ba\u015fl\u0131k alt\u0131nda toplayan bir Kaynak\u00e7a<\/em> (429-452) ile Dizin<\/em> (453-459) ba\u015fl\u0131klar\u0131ndan olu\u015fmaktad\u0131r. D\u00fc\u015f G\u00f6rmenin \u0130mgeleri<\/em> (17-213) ad\u0131n\u0131 ta\u015f\u0131yan birinci k\u0131s\u0131m alt\u0131nda Giri\u015f<\/em> (17-33) ve d\u00f6rt ayr\u0131 b\u00f6l\u00fcm; D\u00fc\u015f G\u00f6renler<\/em> (217-422) ad\u0131n\u0131 ta\u015f\u0131yan ikinci k\u0131s\u0131m alt\u0131nda ise, Giri\u015f<\/em> (217-223) ve be\u015f ayr\u0131 b\u00f6l\u00fcmde incelenmektedir.<\/p>\n

D\u00fc\u015f G\u00f6rmenin \u0130mgeleri<\/em> (17-213) ad\u0131n\u0131 ta\u015f\u0131yan birinci k\u0131s\u0131m oneiron<\/em> (d\u00fc\u015f) ve eid\u014dlon<\/em> (imge) kavramlar\u0131n\u0131 ele almaktad\u0131r. D\u00fc\u015f Ki\u015fileri<\/em> ba\u015fl\u0131\u011f\u0131n\u0131 alan birinci b\u00f6l\u00fcmde (34-73), d\u00fc\u015f ve imge kav\u00adramlar\u0131 hem Hellen hem de Latin yazarlar\u0131n eserlerindeki r\u00fcya anlat\u0131mlar\u0131 do\u011frultusunda imlene\u00adrek, d\u00fc\u015fler k\u00f6y\u00fc\/\u00fclkesi ve ayn\u0131 zamanda \u2018d\u00fc\u015f insanlar\u0131\u2019 olarak da \u00e7evrilen d\u0113mos oneir\u014dn<\/em> terimi hem mimar\u00ee hem de insan\u00ee a\u00e7\u0131dan ele al\u0131nmaktad\u0131r. S\u0131ras\u0131yla Homeros, Ovidius, Vergilius ve Lucianus\u2019un eserlerinde ge\u00e7en d\u00fc\u015fler \u00fclkesi tasvirlerinin benzerliklerine ve eserlerdeki tasvir\u00ee geli\u015fimlerine, Euripides\u2019in d\u00fc\u015f tan\u0131mlamas\u0131na de\u011finilmektedir. \u0130kinci b\u00f6l\u00fcmde (74-131) konu D\u00fc\u015f Kuramlar\u0131 <\/em>ba\u015fl\u0131\u011f\u0131 alt\u0131nda, d\u00fc\u015flerin ruh ile ilgili ba\u011flant\u0131s\u0131na psiko-biyolojik (79-93) ve dinbilimsel (93-94) kuramlarla yakla\u015f\u0131lmakta, praesensio<\/em> (k\u00f6t\u00fc bir \u015feyi sezmek) ve praesentio<\/em> (\u00f6ncesinde hissetmek) kavramlar\u0131 ile kehanet niteli\u011fi ta\u015f\u0131yan d\u00fc\u015fler, Stoa felsefesi perspektifinde a\u00e7\u0131klan\u00admaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Orta D\u00f6nem Platoncu\u2019lar\u0131n\u0131n d\u00fc\u015flere daimon<\/em>\u2019cu bak\u0131\u015f a\u00e7\u0131lar\u0131, Plutarkhos ve Apuleius \u00f6rnekleriyle incelenmekte; r\u00fcya daveti i\u00e7in Papyri Graecae Magicae<\/em>\u2019dan se\u00e7ilen b\u00fcy\u00fc yazmalar\u0131ndan \u00f6rnekler verilerek konu melek, ruh ve hayaletler ile dinsel psikoloji (118-132) \u00fczerine yorumlamalarla geni\u015fletilmektedir. Bu hususta, kabul edilmi\u015f bir d\u00fc\u015f kuram\u0131 olu\u015fturan ilk ge\u00e7 antik\u00e7a\u011f yazar\u0131 Kartacal\u0131 Tertullianus<\/em>\u2019un De Anima <\/em>adl\u0131 eserine yer verilerek onun \u201cinsan\u00adlar\u0131n, tanr\u0131 bilgisini d\u00fc\u015flerden \u00f6\u011frendi\u011fi<\/em>\u201d a\u00e7\u0131klamas\u0131 \u00fczerinde durulmaktad\u0131r. D\u00fc\u015flerin Yorumlan\u00admas\u0131 <\/em>(132-184) ba\u015fl\u0131kl\u0131 \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde Greko-Romen d\u00fc\u015f yorumlamalar\u0131na \u00e7e\u015fitli \u00f6rneklerle a\u00e7\u0131l\u0131mlar getirilmektedir. Bir d\u00fc\u015f\u00fcn farkl\u0131 yorumlar i\u00e7erebilece\u011fini hahamlara dair bir \u00f6rnekle a\u00e7\u0131klamaya \u00e7al\u0131\u015fan yazar, s\u0131ras\u0131yla MS II. ve MS V. y\u00fczy\u0131lda ya\u015fam\u0131\u015f olan Artemidoros ve Mak\u00adrobios\u2019un d\u00fc\u015fleri s\u0131n\u0131fland\u0131rma ve yorumlama \u015fekillerine de\u011finmektedir. Artemidoros d\u00fc\u015fleri the\u014dr\u0113matikoi<\/em> oneiroi<\/em> (g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi ger\u00e7ekle\u015fen; anlambilimsel d\u00fc\u015fler) ve all\u0113gorikoi<\/em> oneiroi<\/em> (simgesel anlat\u0131ml\u0131; imbilimsel d\u00fc\u015fler) \u015feklinde ikiye ay\u0131r\u0131rken Makrobios bilgesel, kehanet i\u00e7eren ve be\u015f t\u00fcrden (ki\u015fisel, yaban\u0131l, toplumsal, kamusal, evrensel) olu\u015fan anla\u015f\u0131lmaz d\u00fc\u015fler olarak \u00fc\u00e7 ana s\u0131n\u0131fa ay\u0131rmaktad\u0131r. Artemidoros\u2019un Oneirokritikoi <\/em>(D\u00fc\u015f Yorumlamalar\u0131) ve Makrobios\u2019un, Cicero<\/em>\u2019nun Devlet \u00dczerine ba\u015fl\u0131kl\u0131 kitab\u0131ndaki Somnium Scipionis <\/em>(Scipio<\/em>\u2019nun D\u00fc\u015f\u00fc) adl\u0131 b\u00f6l\u00fcme y\u00f6nelik kaleme ald\u0131\u011f\u0131 Commentarii in Somnium Scipionis <\/em>(Scipio\u2019nun D\u00fc\u015f\u00fc \u00dczerine Yorumlar) isimli \u00e7al\u0131\u015fmas\u0131ndan \u00f6rnekler ve yorumlar ile kutsal kitaptan (Gen<\/em>. 28.10-18) Yakub\u2019un d\u00fc\u015f\u00fcne y\u00f6nelik, \u0130skenderiyeli Philon ve Clemens\u2019in de\u011ferlendirmelerine yer verilmektedir. Bu konu d\u00fc\u015f\u00fcn\u00fcr Gaston Bachelard\u2019\u0131n \u201cfig\u00fcrleri farkl\u0131 g\u00f6r\u00fcn\u00fcmleriyle anl\u0131yoruz<\/em>\u201d s\u00f6z\u00fcyle son bulur. Birinci k\u0131sm\u0131n son b\u00f6l\u00fcm\u00fc olan D\u00fc\u015fler ve Tedavi<\/em> (185-213) ba\u015fl\u0131kl\u0131 d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcmde konu iki a\u015famada ele al\u0131nmaktad\u0131r; Asclepius<\/em> K\u00fclt\u00fc<\/em> (190-203) ve Sa\u011falt\u0131c\u0131<\/em> D\u00fc\u015fler<\/em> ve<\/em> B\u00fcy\u00fc<\/em> (203-213). \u0130lk konu kapsa\u00adm\u0131nda, Asklepios k\u00fclt alanlar\u0131nda yap\u0131lan \u00e7al\u0131\u015fmalara, bu alanlarda nas\u0131l davran\u0131lmas\u0131 gerekti\u011fine de\u011finilmekte ve g\u00f6r\u00fclen d\u00fc\u015flerin kay\u0131tlar\u0131na uzanan bir anlat\u0131 silsilesi takip edilmektedir. \u0130kinci konuda ise, b\u00fcy\u00fc kavram\u0131ndan yola \u00e7\u0131k\u0131larak d\u00fc\u015fleri ilgilendiren b\u00fcy\u00fcl\u00fc yaz\u0131lar iki kategoride incelenmektedir: birinin d\u00fc\u015f g\u00f6rme iste\u011fi ve ba\u015fka birine d\u00fc\u015f g\u00f6nderme iste\u011fi. Bu hususta konu Papyri Graecae Magicae<\/em>\u2019dan al\u0131nan r\u00fcyasal b\u00fcy\u00fc \u015fablonlar\u0131na, r\u00fcyaya davet ve sa\u011falt\u0131c\u0131 r\u00fcya b\u00fcy\u00fclerine \u00f6rnekler verilerek geni\u015fletilmektedir.<\/p>\n

Eserin ikinci k\u0131sm\u0131 olan D\u00fc\u015f G\u00f6renler <\/em>(217-422) b\u00f6l\u00fcm\u00fcnde yazar, detayl\u0131 incelemeler yap\u00admak \u00fczere, Hermas ve \u00c7oban <\/em>(224-251), Perpetua ve D\u00fc\u015f G\u00fcnl\u00fc\u011f\u00fc<\/em> (252-311), Aelius Aristides ve Kutsal \u00d6yk\u00fcler<\/em> (312-346), Jerome ve D\u00fc\u015fleri <\/em>(347-392) ve \u0130ki Gregory ve Sofuca D\u00fc\u015f G\u00f6rme<\/em> (393-428) ba\u015fl\u0131klar\u0131 alt\u0131nda se\u00e7ti\u011fi d\u00fc\u015fsel denemeleri incelemektedir. Bu d\u00fc\u015fler \u00f6ncelikle d\u00fc\u015f ki\u015fisi<\/em> a\u00e7\u0131s\u0131ndan de\u011ferlendirilip yorumlanmaktad\u0131r. Ele al\u0131nan ki\u015filerin ya\u015fad\u0131klar\u0131 d\u00f6nem temel al\u0131n\u00admakta ve d\u00fc\u015fler H\u0131ristiyanl\u0131k, Martyrizm, din ve kad\u0131n gibi konular\u0131 bar\u0131nd\u0131rmaktad\u0131r. Bu b\u00f6l\u00fcmde se\u00e7ilen d\u00fc\u015fler; d\u00fc\u015f ki\u015fisinin duas\u0131, istiareye yatmas\u0131, bilincine kar\u015f\u0131 durmas\u0131 sonucu olu\u015fmu\u015ftur.<\/p>\n

Sonu\u00e7<\/em> (423-428) b\u00f6l\u00fcm\u00fcnde yazar, California \u00dcniversitesi\u2019nden H\u00e9l\u00e8ne Cixous\u2019nun \u00e7a\u011fc\u0131l d\u00fcnyada d\u00fc\u015fe ait kaynaklar\u0131n kaybedilmi\u015f olmas\u0131na ili\u015fkin \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc<\/em> al\u0131nt\u0131lad\u0131\u011f\u0131 s\u00f6zlerle aktar\u00admaktad\u0131r. Antik\u00e7a\u011fda d\u00fc\u015flerin g\u00fcndelik ya\u015fam ve d\u00fc\u015f\u00fcncelerle ba\u011flant\u0131l\u0131 oldu\u011funu; ayr\u0131ca ge\u00e7 antik\u00e7a\u011fda, d\u00fc\u015f g\u00f6rmenin ya\u015fam\u0131 farkl\u0131 a\u00e7\u0131lardan kavramaya \u0131\u015f\u0131k tuttu\u011fu d\u00fc\u015f\u00fcncesinin benim\u00adsen\u00addi\u011fini vurgulayarak eserine son vermektedir.<\/p>\n

Akdeniz \u00dcniversitesi<\/strong>
\n Akdeniz Uygarl\u0131klar\u0131 Ara\u015ft\u0131rma Enstit\u00fcs\u00fc<\/strong><\/p>\n

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\u015eenkal K\u0130LEC\u0130\u00a0(M.A.) <\/strong>
\nsenkalkileci@gmail.com<\/strong><\/p>\n

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