{"id":3314,"date":"2017-12-24T21:14:55","date_gmt":"2017-12-24T19:14:55","guid":{"rendered":"http:\/\/www.libridergi.org\/2015-en\/trans-2015-en\/lbr-0117"},"modified":"2018-01-17T08:41:37","modified_gmt":"2018-01-17T06:41:37","slug":"lbr-0117","status":"publish","type":"post","link":"http:\/\/www.libridergi.org\/en\/2017-en\/lbr-0117","title":{"rendered":"Historia: Antik\u00e7a\u011fda Ara\u015ft\u0131rma Fikrinin Do\u011fu\u015fu"},"content":{"rendered":"
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Historia: Antik\u00e7a\u011fda Ara\u015ft\u0131rma Fikrinin Do\u011fu\u015fu<\/em><\/i><\/h2>\n

Ey\u00fcp \u00c7ORAKLI<\/h3>\n
<\/div>\n

ISBN: 9786051714509<\/strong>
\nPage:<\/strong>\u00a0220
\nPublication Date:<\/strong>\u00a02017
\nLocation:<\/strong>\u00a0\u0130stanbul
\nPublisher: \u00a0<\/strong>Alfa Yay\u0131nlar\u0131<\/p><\/div>

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<\/div>\nLIBRI<\/em>\u00a0III (2017) 469-473<\/strong>
\nDOI<\/strong>:\u00a010.20480\/lbr.2017035
\nReceived Date<\/strong>: 30.11.2017 | Acceptance Date<\/strong>: 20.12.2017
\nOnline Publication Date<\/strong>: 24.12.2017
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2017<\/p>\n
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\"references\"\u00a0<\/strong>\u00a0View PDF<\/a><\/strong><\/a><\/p>\n

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E. \u00c7ORAKLI, Historia: Antik\u00e7a\u011fda Ara\u015ft\u0131rma Fikrinin Do\u011fu\u015fu<\/em>. \u0130stanbul 2017. Alfa Yay\u0131nlar\u0131, 220 sayfa. ISBN: 9786051714509<\/strong><\/p>\n

\u00ad<\/strong><\/p>\n

Historia<\/em> (ara\u015ft\u0131rma) kavram\u0131 g\u00fcn\u00fcm\u00fczde sadece tarih biliminin temel olu\u015ftu\u00adran bir kavram gibi g\u00f6r\u00fclmesine ra\u011fmen asl\u0131nda antik\u00e7a\u011f Hellen d\u00fc\u015f\u00fcnce d\u00fcn\u00adya\u00ads\u0131n\u0131n temel dinami\u011fini olu\u015fturmaktad\u0131r. Zira bu kavram \u00f6zel olarak Herodo\u00adtos\u2019un eserini ve \u00e7al\u0131\u015fma y\u00f6ntemini tan\u0131mlamas\u0131n\u0131n yan\u0131nda ayn\u0131 zamanda daha geni\u015f manada sistemli ve akl\u00ee temellere dayal\u0131 t\u00fcm bilgi edinme s\u00fcre\u00e7le\u00adrini ifade etmek i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Yani bir filozofun da bir hekimin de bir tarih\u00e7inin de izledi\u011fi metodolojinin ismidir bu kavram. Kavram\u0131n bu n\u00fcans fark\u0131ndan yola \u00e7\u0131kan s\u00f6z konusu \u00e7al\u0131\u015fma Ey\u00fcp \u00c7orakl\u0131\u2019n\u0131n Prof. Dr. \u015e. Teoman Dural\u0131 dan\u0131\u015fmanl\u0131\u011f\u0131nda haz\u0131rlad\u0131\u011f\u0131 doktora tezinin (Herodotos ile Hippokra\u00adtes’te Historia (Ara\u015ft\u0131rma) Sorunu<\/em> [2016]) kitapla\u015ft\u0131r\u0131lm\u0131\u015f halidir. Kitap, Logo\u00adsun Ke\u015ffi<\/em> (9-13), Takdim ve Te\u015fekk\u00fcr<\/em> (15-16), Giri\u015f<\/em> (17-23), Genel De\u011ferlen\u00addirme ve Sonu\u00e7<\/em> (149-155), Kaynak\u00e7a<\/em> (157-165), Yer Dizini<\/em> (209-215) ve Dizin<\/em> (217-220) olmak \u00fczere yedi k\u0131s\u0131m; Ek 1: Temel Kavramlar<\/em> (167-176), Ek 2: Zaman \u00c7izelgesi<\/em> (177-179) ve Ek 3: Antik\u00e7a\u011f Metinlerinden Al\u0131nt\u0131lanan Pasajlar<\/em> (181-208) olmak \u00fczere \u00fc\u00e7 ek k\u0131s\u0131m ve konular\u0131n irdelendi\u011fi \u00fc\u00e7 b\u00f6l\u00fcmden olu\u015f\u00admak\u00adtad\u0131r.<\/p>\n

Logosun Ke\u015ffi <\/em>(9-13) isimli k\u0131s\u0131mda T\u00fcrk felsefe d\u00fcnyas\u0131n\u0131n duayeni Prof. Dr. \u015eerafettin Teoman Dural\u0131 kendine has T\u00fcrk\u00e7esiyle \u201clogos<\/em>\u201d, \u201cfelsefe\/bilim<\/em>\u201d ve \u201cepisteme<\/em>\u201d aras\u0131ndaki ba\u011flant\u0131y\u0131 serimleyerek kitab\u0131n ele ald\u0131\u011f\u0131 konuya dair te\u00admel bir bak\u0131\u015f a\u00e7\u0131s\u0131 olu\u015fturmaktad\u0131r. Ard\u0131ndan Takdim ve Te\u015fekk\u00fcr<\/em> (15-16) adl\u0131 k\u0131s\u0131mda yazar, bu \u00e7al\u0131\u015fman\u0131n gayesini k\u0131saca a\u00e7\u0131klar ve ara\u015ft\u0131rmas\u0131n\u0131 yaparken kendisine destek olanlara te\u015fekk\u00fcr eder. Giri\u015f<\/em> (17-23) k\u0131sm\u0131nda ise kitapta yer alan k\u0131s\u0131m ve b\u00f6l\u00fcmlerin k\u0131\u015f\u00e7a de\u011ferlendirilmesi ve yazar\u0131n yapt\u0131\u011f\u0131 ara\u015ft\u0131rmaya dair teknik noktalar belirtilmi\u015ftir.<\/p>\n

\u0130lk b\u00f6l\u00fcm I. Ara\u015ft\u0131rma Fikrinin Do\u011fu\u015fu<\/em> (25-58) olarak isimlendirilmekte ve be\u015f ba\u015fl\u0131\u011fa ayr\u0131lmaktad\u0131r. Bunlardan ilki olan I. 1. \u0130\u015fitme ile G\u00f6rme veya Do\u011fru\u00addan Bilgi ile Dolayl\u0131 Bilgi<\/em> (25-34) ba\u015fl\u0131\u011f\u0131 historia<\/em>\u2019y\u0131 \u201cYunan akl\u0131n\u0131 besleyen can damar<\/em>\u201d olarak niteleyerek ba\u015flamakta ve Hellen zihn\u00ee kavray\u0131\u015f\u0131n\u0131n ba\u015flang\u0131\u00e7ta i\u015fitmelerden beslendi\u011fini, bunun da mitoloji dedi\u011fimiz sorgulanamaz bilgileri meydana getirdi\u011fini ifade etmektedir. Yazar, bu g\u00f6r\u00fc\u015f\u00fcn\u00fcn hemen ard\u0131ndan Hellen zihninin bu sorgulanamaz bilgilerle yetinmeyerek zamanla g\u00f6rme duyu\u00adsunda edinilen bilgilere y\u00f6neldi\u011fini belirtir. \u00d6zellikle Hekataios, Herakleitos ve Herodotos\u2019tan verilen \u00f6rneklerle g\u00f6rme duyusunun i\u015fitme duyusundan daha g\u00fcvenilir oldu\u011fu fikrinin ortaya \u00e7\u0131kmaya ba\u015flad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Bu b\u00f6l\u00fcm\u00fcn\u00fcn ikinci ba\u015fl\u0131\u011f\u0131 I. 2. G\u00f6rme ile Bilme<\/em> (34-45) olarak isimlendirilmi\u015ftir. Burada, Aris\u00adtoteles\u2019in Metafizik adl\u0131 eserinin giri\u015findeki g\u00f6rme duyumuz ile di\u011fer duyular\u0131\u00adm\u0131z\u0131 kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131 pasaj ele al\u0131n\u0131r. Aristoteles\u2019in g\u00f6rme duyusuna di\u011fer duyu\u00adlardan daha fazla g\u00fcvendi\u011fine ve \u201cbilme s\u00fcreci<\/em>\u201dne daha g\u00fcvenilir kaynak sa\u011fla\u00add\u0131\u011f\u0131na dair g\u00f6r\u00fc\u015f\u00fc savunulur. Ard\u0131ndan Hint-Avrupa dillerinde g\u00f6rmek ile bil\u00admek fiillerinin ayn\u0131 k\u00f6kenden gelmi\u015f olabilece\u011fine dair g\u00f6r\u00fc\u015fler ele al\u0131n\u0131r. Bu b\u00f6l\u00fcm\u00fcn \u00fc\u00e7\u00fcnc\u00fc ba\u015fl\u0131\u011f\u0131 I. 3. Ufkun \u00d6tesine Bak\u0131\u015f<\/em> (45-52) olarak isimlendirilmi\u015f\u00adtir. Bu ba\u015fl\u0131k alt\u0131nda Hellen d\u00fcnyas\u0131nda historia<\/em> (ara\u015ft\u0131rma) yapma s\u00fcrecinin M\u00d6 VI. y\u00fczy\u0131ldan itibaren gezip \u201cg\u00f6rme\u201d ve yerinde \u201cara\u015ft\u0131rma\u201d yapma \u015fekline d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc s\u00f6ylenmektedir. Ayr\u0131ca Hekataios\u2019tan Demokritos\u2019a kadar pek \u00e7ok bilgenin genelde ya\u015fad\u0131klar\u0131 yerleri terk ederek ufuklar\u0131n\u0131n \u00f6tesine ge\u00e7tikleri ve daha g\u00fcvenilir bilgiyi arad\u0131klar\u0131 ifade edilir. I. 4. Ele\u015ftirel Yakla\u015f\u0131mlar<\/em> (52-57) isimli d\u00f6rd\u00fcnc\u00fc ba\u015fl\u0131kta historia<\/em> (ara\u015ft\u0131rma) kavram\u0131na ve i\u015fleyi\u015fine y\u00f6nelik He\u00adrakleitos\u2019un ele\u015ftirileri ele al\u0131nmaktad\u0131r. Herakleitos\u2019un d\u00fc\u015f\u00fcncesine g\u00f6re his\u00adtoria<\/em> (ara\u015ft\u0131rma) yapanlar her \u015feyi ara\u015ft\u0131r\u0131p bilmekten ziyade belirli ara\u015ft\u0131rma\u00adlar\u0131 derinle\u015ftirilerek hakikate ula\u015fmaya \u00e7abalamal\u0131lard\u0131r. Bu y\u00fczden \u201c\u00e7ok \u015fey bilmek k\u00f6t\u00fc sanatt\u0131r<\/em>\u201d derken asl\u0131nda ara\u015ft\u0131rmalar\u0131 i\u00e7erisinde kaybolan histor<\/em>\u2019u (historia<\/em> yapan) ele\u015ftirmektedir. I.5. Sonu\u00e7<\/em> (57-58) ba\u015fl\u0131\u011f\u0131nda ise bu b\u00f6l\u00fcmde ele al\u0131nan konular neticelendirilerek historia<\/em> kavram\u0131n\u0131n Yunan zihniyetinin te\u00admel prensiplerinde birisi olarak sonraki y\u00fczy\u0131llar\u0131 fazlas\u0131yla etkiledi\u011fi belirtilir.<\/p>\n

Kitab\u0131n ikinci b\u00f6l\u00fcm\u00fc II. Herodotos\u2019ta Ara\u015ft\u0131rma Sorunu<\/em> (59-100) olarak isim\u00adlendiril\u00admekte ve d\u00f6rt ba\u015fl\u0131\u011fa ayr\u0131lmaktad\u0131r. Bunlardan ilki ise II.1. Herodo\u00adtos\u2019un Ara\u015ft\u0131rmalar\u0131n\u0131n Mahiyeti<\/em> (59-67) ismini ta\u015f\u0131maktad\u0131r. Burada \u00f6ncelikle Herodotos\u2019un Ionia ayd\u0131nlanmas\u0131n\u0131n bir temsilcisi oldu\u011fu belirtilir. Ard\u0131ndan bu iddia daha da derinle\u015ftirilerek Herodotos\u2019un t\u0131pk\u0131 Ionia ayd\u0131nlar\u0131 gibi mitolo\u00adjik s\u00f6ylenceye ele\u015ftirel (hatta reddeder) yakla\u015ft\u0131\u011f\u0131 ve olaylar\u0131 anlat\u0131rken neden\u00adlerini mitolojik s\u00f6ylenceye dayand\u0131rmad\u0131\u011f\u0131 ifade edilir. Bu b\u00f6l\u00fcm\u00fcn ikinci ba\u015f\u00adl\u0131\u011f\u0131 II. <\/em>2. Herodotos\u2019ta Ara\u015ft\u0131rma Y\u00f6ntemi<\/em> (67-81) olarak isimlendirilmi\u015ftir. Bu\u00adrada Herodotos\u2019un historia<\/em> (ara\u015ft\u0131rma) yaparken ba\u015fvurdu\u011fu \u00fc\u00e7 temel unsur oldu\u011fu belirtilmektedir. Yazara g\u00f6re bunlardan ilki ve asl\u0131nda Herodotos\u2019un en g\u00fcvendi\u011fi unsur g\u00f6rerek (opsis<\/em>) \u00f6\u011frenme; ikinci soru\u015fturarak \u00f6\u011frenme ve \u00fc\u00e7\u00fcn\u00adc\u00fcs\u00fc ise dinleyerek (akoe<\/em>) \u00f6\u011frenmedir. Son olarak t\u00fcm bunlardan kanaat belirtme (gnome<\/em>) yapmaktad\u0131r. Bazen g\u00f6r\u00fcp s\u0131nayamad\u0131\u011f\u0131 olay ve olgular ko\u00adnusunda \u00e7e\u015fitli rivayetler aras\u0131nda akla yatk\u0131nl\u0131\u011f\u0131 dikkate alarak se\u00e7im yapmak\u00adta; kimi zaman da bilinenlerden yola \u00e7\u0131karak bilinmeyene ula\u015fmaya (Aristote\u00adles\u2019in d\u00fc\u015f\u00fcncesinde kristalle\u015fmi\u015f bir \u015fekilde bulunan t\u00fcmevar\u0131m<\/em> y\u00f6ntemi) \u00e7a\u00adl\u0131\u015f\u00admaktad\u0131r. Bu b\u00f6l\u00fcm\u00fcn \u00fc\u00e7\u00fcnc\u00fc ba\u015fl\u0131\u011f\u0131 II.3. Herodotos\u2019un Ara\u015ft\u0131rma Y\u00f6ntemi\u00adne \u0130li\u015fkin \u00c7\u00f6z\u00fcmlemeler <\/em>(81-99) olarak isimlendirilmekte ve kendi i\u00e7erisinde \u00fc\u00e7 alt ba\u015fl\u0131\u011fa ayr\u0131lmaktad\u0131r. Bunlardan ilki olan II.3.1. Arion Hik\u00e2yesi<\/em>\u2019nde (81-90) \u00f6ncelikle Herodotos\u2019un anlatt\u0131\u011f\u0131 hik\u00e2ye genel olarak \u00f6zetlenmekte ard\u0131ndan Herodotos\u2019un bu hik\u00e2yeyi ara\u015ft\u0131r\u0131rken kulland\u0131\u011f\u0131 y\u00f6ntemler -ki bu y\u00f6ntemler her ne kadar eserin tamam\u0131nda kullan\u0131lmam\u0131\u015f olsalar da Herodotos\u2019un d\u00fc\u015f\u00fcn\u00adme bi\u00e7emini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir- ele al\u0131nmaktad\u0131r. Son olarak bu hik\u00e2yeden hareketle Herodotos\u2019un bir olay veya olgu kar\u015f\u0131s\u0131nda tak\u0131nd\u0131\u011f\u0131 tav\u0131rlar s\u0131ralanmaktad\u0131r. \u0130kinci alt ba\u015fl\u0131k II.3.2. Nil Neden Ta\u015far?<\/em> (90-97) olarak isimlendirilmektedir. Yazar, bir \u00f6nceki alt ba\u015fl\u0131kta belirtti\u011fi y\u00f6ntemleri Herodo\u00adtos\u2019un bu konuda tekrar uygulad\u0131\u011f\u0131n\u0131 ancak ba\u015far\u0131s\u0131z olarak konuyu yeterince ayd\u0131nlatamad\u0131\u011f\u0131n\u0131 ifade eder. Yine de tavr\u0131n\u0131n M\u00d6 IV. y\u00fczy\u0131lda Aristoteles tara\u00adf\u0131ndan geli\u015ftirilecek ele\u015ftirel tutumun bir izd\u00fc\u015f\u00fcm\u00fc oldu\u011funu s\u00f6yler. Son alt ba\u015fl\u0131k II.3.3. Kay\u0131p K\u00e2se<\/em> (97-99) olarak isimlendirilmi\u015ftir. Burada yazar, Lakedai\u00admonlular ile Samoslular aras\u0131ndaki tart\u0131\u015fmay\u0131 Herodotos\u2019un ne \u015fekilde ele ald\u0131\u011f\u0131n\u0131 incelemektedir. Kitab\u0131n ikinci b\u00f6l\u00fcm\u00fcn\u00fcn sonunda II.4. Sonu\u00e7<\/em> (99-100) ba\u015fl\u0131\u011f\u0131 yer almaktad\u0131r. Yazar bu ba\u015fl\u0131kta, Herodotos\u2019un gerek ele ald\u0131\u011f\u0131 konular gerek ise bu konular\u0131 ele alma bi\u00e7imi bak\u0131m\u0131ndan \u00e7a\u011f\u0131n\u0131n eri\u015fti\u011fi b\u00fct\u00fcn bilgi birikimiyle donan\u0131ml\u0131 oldu\u011funu ifade etmektedir.<\/p>\n

Kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fc III. Hippokrates\u2019te Ara\u015ft\u0131rma Sorunu<\/em> (101-147) ola\u00adrak isimlendirilmektedir. Burada ilkin Hippokrates\u2019in hayat\u0131 hakk\u0131nda neredey\u00adse kaybolmu\u015f bilgiler k\u0131saca \u00f6zetlenmi\u015f ve Hippokrates\u2019in yapt\u0131\u011f\u0131 ara\u015ft\u0131rmala\u00adr\u0131n da Ionia ayd\u0131nlanmas\u0131 i\u00e7erisinde de\u011ferlendirilmesi gerekti\u011fi ifade edilmi\u015ftir. Ard\u0131ndan bu b\u00f6l\u00fcm d\u00f6rt ba\u015fl\u0131\u011fa ayr\u0131larak devam etmektedir. Bunlardan ilki III.1. Akl\u00eele\u015ftirme \u00c7abas\u0131<\/em> (107-127) olarak isimlendirilmi\u015ftir. Bu ba\u015fl\u0131k alt\u0131nda he\u00adkimli\u011fin asl\u0131nda Yunan k\u00fclt\u00fcr\u00fcn\u00fcn ilk evrelerinde mevcut oldu\u011fu ancak top\u00adlumdaki bat\u0131l inan\u00e7lar\u0131n, insanlar\u0131n bir hastal\u0131\u011f\u0131n nedeni olarak tanr\u0131lar\u0131 g\u00f6rme\u00adsini sa\u011flad\u0131\u011f\u0131 ve devay\u0131 da tanr\u0131larla ileti\u015fim kurarak sa\u011flamaya \u00e7al\u0131\u015ft\u0131klar\u0131 ifade edilmi\u015ftir. Fakat Hippokrates ve onun gelene\u011fini takip eden hekimlerin hasta\u00adl\u0131k\u00adlar\u0131n nedeni olarak fizik\u00ee durumlar\u0131 \u00f6ne s\u00fcrd\u00fckleri ve tanr\u0131lardan medet uman\u00adlar\u0131 ele\u015ftirdikleri belirtilir. Bu noktada \u00f6zellikle Antik \u00c7a\u011f\u2019da kutsal<\/em> hasta\u00adl\u0131k<\/em> olarak bilinen epilepsiye b\u00fcy\u00fcc\u00fclerin ve Hippokrates\u00e7i hekimlerin nas\u0131l yak\u00adla\u015f\u00adt\u0131klar\u0131 betimlenir. Neticede t\u00fcm bu \u00f6rneklerden anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla M\u00d6 VI. y\u00fczy\u0131ldan itibaren hekimlikte bir akl\u00eele\u015fmenin ortaya \u00e7\u0131kmaya ba\u015flad\u0131\u011f\u0131 s\u00f6yle\u00adnir. III.2. Hekimlerin Felsefe-Bilim Temelleri \u00dcst\u00fcne \u0130n\u015fas\u0131<\/em> (127-135) isimli ikinci ba\u015f\u00adl\u0131kta Hippokrates gelene\u011fine ba\u011fl\u0131 hekim\/filozoflar\u0131n insan bedenini t\u0131pk\u0131 bir mikrokozmos gibi ele alarak kuramsal a\u00e7\u0131klamalar yapt\u0131klar\u0131 ve hastal\u0131kla\u00adr\u0131n\/\u00f6l\u00fcmlerin nedenleri \u00fczerine teoriler \u00fcreterek hekimlik ile felsefeyi ayn\u0131 s\u0131\u00adn\u0131rlar i\u00e7erisinde de\u011ferlendirerek sonu\u00e7lar elde etmeye \u00e7al\u0131\u015ft\u0131klar\u0131 ifade edilir. \u00dc\u00e7\u00fcnc\u00fc ba\u015fl\u0131k III.3. Hippokrates\u2019te Ara\u015ft\u0131rma Y\u00f6ntemi<\/em> (135-145) olarak isim\u00adlen\u00addi\u00adrilmi\u015ftir. Yazar burada, Hippokrates\u00e7i gelene\u011fin Klasik D\u00f6nemde kar\u015f\u0131la\u015f\u00adt\u0131\u011f\u0131 temel tehlikeye de\u011finir. Buna g\u00f6re t\u00fcmdengelim (apagoge<\/em>) y\u00f6ntemini sa\u00advu\u00adnanlar belirli bir varsay\u0131mdan yola \u00e7\u0131karak hastal\u0131klar\u0131n nedenini birka\u00e7 belirli nedene a\u011flarlar. Ancak Hippokrates\u00e7i gelene\u011fin hekim\/filozoflar\u0131 bu y\u00f6nteme tamam\u0131yla kar\u015f\u0131 \u00e7\u0131karak g\u00f6zlem yaparak bilgi edinme ve bunlardan bir sonu\u00e7 elde etme y\u00f6ntemini benimsedikleri antik metinlerden verilen \u00f6rneklerle ifade edilir. III. 4. Sonu\u00e7<\/em> (145-147) ismini ta\u015f\u0131yan bu b\u00f6l\u00fcm\u00fcn son ba\u015fl\u0131\u011f\u0131nda ise in\u00adcelenen Hippokrates\u2019in de t\u0131pk\u0131 \u00e7a\u011fda\u015f\u0131 Herodotos gibi K\u00fc\u00e7\u00fck Asya\u2019n\u0131n bat\u0131 k\u0131y\u0131lar\u0131nda yank\u0131lanan Ionia ayd\u0131nlanmas\u0131n\u0131n bir temsilcisi oldu\u011fu belirtilerek konu neticelendirilmektedir. Yazar, kitab\u0131n sonuna ele ald\u0131\u011f\u0131 konulardan edin\u00addi\u011fi sonu\u00e7lar\u0131 \u00f6zetledi\u011fi Genel De\u011ferlendirme ve Sonu\u00e7<\/em> (149-155) ba\u015fl\u0131kl\u0131 k\u0131\u00ads\u0131mla kitab\u0131 sonland\u0131rmaktad\u0131r.<\/p>\n

Sonu\u00e7 olarak bu \u00e7al\u0131\u015fma, sonraki d\u00f6nemlere damgas\u0131n\u0131 vurmu\u015f bir kavram olan historia<\/em>\u2019n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve Klasik D\u00f6nem yazarlar\u0131n\u0131 nas\u0131l etkiledi\u011fini He\u00adrodotos ve Hippokrates \u00f6zelinde ele almaktad\u0131r. Historia<\/em> kelimesi hem etimo\u00adjik a\u00e7\u0131dan hem de felsef\u00ee anlam\u0131 bak\u0131m\u0131ndan irdelenerek derinlemesine bir \u00e7a\u00adl\u0131\u015fma ortaya konulmu\u015ftur. \u00d6zellikle y\u00f6ntem konusunda b\u00f6ylesine ketum olan Herodotos\u2019un historia<\/em> yapma prati\u011fine dair yap\u0131lan a\u00e7\u0131klamalar belirli konular ve pasajlar \u00fczerine yo\u011funla\u015fm\u0131\u015f olsa da doyurucu niteliktedir. Di\u011fer taraftan g\u00fcn\u00fcm\u00fcze ula\u015fan yaz\u0131lar\u0131yla Herodotos\u2019a nazaran y\u00f6ntem konusunda daha belirgin olan Hippokrates\u2019in hekimli\u011fe yakla\u015f\u0131m\u0131 ve hastal\u0131klar\u0131n nedenini a\u00e7\u0131k\u00adlarken t\u0131pk\u0131 Herodotos gibi historia<\/em> yapmas\u0131 k\u0131smen ayn\u0131 d\u00f6nemde ya\u015fam\u0131\u015f bu iki ara\u015ft\u0131rmac\u0131n\u0131n belirli bir felsef\u00ee temelden yararland\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Ne\u00adtice itibariyle bu alanda yap\u0131lm\u0131\u015f dilimizdeki \u00e7al\u0131\u015fmalar\u0131n eksikli\u011fi ve ara\u015ft\u0131rma\u00adn\u0131n derli toplu bir \u015fekilde yap\u0131lmas\u0131 kitab\u0131n konuya ili\u015fkin bir giri\u015f \u00e7al\u0131\u015fmas\u0131 olarak de\u011ferlendirilebilece\u011fini d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n

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

Emre SALMAN (MA.)\u00a0<\/strong>
\nemresalmn@gmail.com<\/strong><\/p>\n

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