{"id":3643,"date":"2018-01-27T14:21:24","date_gmt":"2018-01-27T12:21:24","guid":{"rendered":"http:\/\/www.libridergi.org\/2015-en\/trans-2015-en\/lbr-0137"},"modified":"2018-02-13T08:39:32","modified_gmt":"2018-02-13T06:39:32","slug":"lbr-0137","status":"publish","type":"post","link":"https:\/\/www.libridergi.org\/en\/2018-en\/lbr-0137","title":{"rendered":"Eski\u00e7a\u011f Ahlaklar\u0131"},"content":{"rendered":"
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Eski\u00e7a\u011f Ahlaklar\u0131<\/h2>\n

Af\u015far T\u0130MU\u00c7\u0130N<\/h3>\n
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ISBN:<\/strong> 9789752865099
\nPage:<\/strong>\u00a0368
\nPublication Date:<\/strong>\u00a02015
\nLocation:<\/strong> \u0130stanbul
\nPublisher: <\/strong>Bulut Yay\u0131nlar\u0131<\/p><\/div>

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<\/div>\nLIBRI<\/em>\u00a0III (2017) 29-37<\/strong>
\nDOI<\/strong>:\u00a010.20480\/lbr.2018007
\nReceived Date<\/strong>: 07.01.2018 | Acceptance Date<\/strong>: 17.01.2018
\nOnline Publication Date<\/strong>: 25.01.2018
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations,\u00a02018<\/p>\n
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\"references\"\u00a0<\/strong>\u00a0View PDF<\/strong><\/a><\/p>\n

\"info\"\u00a0\u00a0<\/a>Citation<\/a>
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A. T\u0130MU\u00c7\u0130N, Eski\u00e7a\u011f Ahlaklar\u0131<\/em>. \u0130stanbul 2015. Bulut Yay\u0131nlar\u0131, 368 sayfa. ISBN: 9789752865099<\/strong><\/p>\n

2015 y\u0131l\u0131nda Bulut Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mlanan Eski\u00e7a\u011f Ahlaklar\u0131<\/em> ba\u015f\u00adl\u0131k\u00adl\u0131 \u00e7al\u0131\u015fma Af\u015far Timu\u00e7in taraf\u0131ndan kaleme al\u0131nm\u0131\u015ft\u0131r. Timu\u00e7in\u2019in de\u011ferlen\u00addirmeleriyle Eski\u00e7a\u011f felsefelerine genel bak\u0131\u015f sunulmakla birlikte, ahlak \u00f6ze\u00adlinde \u00e7a\u011f\u0131n d\u00fc\u015f\u00fcn\u00fcrlerinin \u00f6\u011fretilerine odaklan\u0131lmaktad\u0131r.<\/p>\n

\u00c7al\u0131\u015fma; Ba\u015flarken <\/em>(9-37), Eski Yunanistan\u2019\u0131n Toplumsal ve \u0130ktisadi Yap\u0131s\u0131 <\/em>(39-65), Felsefede \u0130lk At\u0131l\u0131mlar \u0130lk D\u00fc\u015f\u00fcn\u00fcrler <\/em>(69-93), Miletos Okulu ve Ephe\u00adsoslu Herakleitos <\/em>(93-115), Pythagoras: Say\u0131lar\u0131n Filozofu<\/em> (115-131), Elea Oku\u00adlunun Us\u00e7u Bak\u0131\u015f A\u00e7\u0131s\u0131<\/em> (131-141), Atomcu Kavray\u0131\u015flar<\/em> (141-161), Sofistler <\/em>(161-175), Sokrates \u2019de Bilgi ve Ahlak Sorunlar\u0131 <\/em>(175-205), Platon\u2019un Bilgelik Ahlak\u0131 <\/em>(205-225), Aristoteles Felsefesinde Bilgi ve Ahlak Sorunlar\u0131<\/em> (225-257), Epikuros\u2019un Maddeci Atomculu\u011fu <\/em>(257-277), Roma\u2019da Toplumsal ve Siyasal Ya\u00ad\u015fam <\/em>(277-293), Stoa Felsefesi <\/em>(293-321), Paganl\u0131ktan H\u0131ristiyanl\u0131\u011fa ya da Eski\u00e7a\u011f\u2019\u0131n Sonu <\/em>(321-337), Bitirirken <\/em>(337-347) ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmlerden olu\u015f\u00admaktad\u0131r. Ba\u015flarken<\/em> ve Bitirirken<\/em> d\u0131\u015f\u0131ndaki b\u00f6l\u00fcmleri kendi i\u00e7inde alt ba\u015fl\u0131k\u00adlara ayr\u0131lan eser, kaynaklar ve dizin sunumuyla sonlanmaktad\u0131r.<\/p>\n

Ba\u015flarken <\/em>(9-37),<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda insan\u0131n ve de\u011ferlerinin tart\u0131\u015fmas\u0131 y\u00fcr\u00fc\u00adt\u00fcl\u00fcrken felsefe-ahlak ba\u011f\u0131 kurulmaktad\u0131r. Bu ba\u011f\u0131n kurulmas\u0131na \u00e7al\u0131\u015fman\u0131n kapsam\u0131n\u0131 belirlemek a\u00e7\u0131s\u0131ndan \u00f6nem verilmektedir. Yazar, bu a\u015famada yet\u00adkin\u00adle\u015fmi\u015f bilincin \u00f6nemine de\u011finir. Ahlak\u0131n, kolayc\u0131, yetkinle\u015fmemi\u015f bilin\u00e7ler i\u00e7in yasa koyan bi\u00e7iminin; ya\u015fam\u0131n bilgisinin ara\u015ft\u0131r\u0131lmas\u0131na, tart\u0131\u015fmaya ve usun geli\u015fimine engel olaca\u011f\u0131 ifade edilmektedir. Bu ba\u011flamda bilgelikten ve d\u00fc\u015f\u00fcnceden ba\u011f\u0131ms\u0131z bir ahlak d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi i\u00e7in, donan\u0131ml\u0131 bir usla d\u00fcn\u00adyaya bakman\u0131n \u00f6nemi \u00e7al\u0131\u015fman\u0131n i\u00e7eri\u011fi do\u011frultusunda irdelenmektedir.<\/p>\n

Birinci B\u00f6l\u00fcm: Eski Yunanistan\u2019\u0131n Toplumsal ve \u0130ktisadi Yap\u0131s\u0131 <\/em>(39-65) d\u00f6rt alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Yunanistan \u0130lk Uygarl\u0131klar\u0131n Kal\u0131t\u00e7\u0131s\u0131 <\/em>(39-47) isimli ba\u015fl\u0131kta Hellenlerin nereden geldikleri, kim olduklar\u0131 ilgili kaynak sunumlar\u0131y\u00adla birlikte incelenir. Dor g\u00f6\u00e7leri \u00f6ncesi Akha toplumu hakk\u0131ndaki bilgilerle birlikte, Dor g\u00f6\u00e7leriyle ba\u015flayan karga\u015fa d\u00f6nemi ve yeniden y\u00fckseli\u015f d\u00f6ne\u00admin\u00adde ya\u015fanan geli\u015fmeler sunulmaktad\u0131r. Yunan Toplumlar\u0131n\u0131n Yap\u0131s\u0131 <\/em>(47-55) ba\u015fl\u0131\u011f\u0131nda kent devletlerinin siyasi, k\u00fclt\u00fcrel ya\u015fam\u0131, Atina ve Sparta \u00f6r\u00adnekleri \u00fczerinden antik ve modern kaynaklar da kullan\u0131larak detayland\u0131\u00adr\u0131lmak\u00adtad\u0131r. Atina\u2019da ya\u015fanan iktisadi geli\u015fmeler sonucu toplumsal ya\u015fam\u0131n iyiden iyiye karma\u015f\u0131kla\u015fmas\u0131, ya\u015fanan s\u0131n\u0131fsal \u00e7eli\u015fkilerin yeni siyasi sonu\u00e7lar\u0131 olan demokrasi ve tiranl\u0131k rejimlerine de\u011finilmektedir. D\u0131\u015f Tehlikeler\/Pers Yay\u0131lmas\u0131 <\/em>(55-63) ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde Hellen-Pers sava\u015flar\u0131n\u0131n ge\u00e7ti\u011fi d\u00f6nem ko\u00adnu edilmektedir. Hellenler taraf\u0131ndan Pers tehlikesine kar\u015f\u0131 Attika-Delos Deniz Birli\u011fi\u2019nin kurulmas\u0131 ve sonraki y\u0131llarda ya\u015fanan Peleponessos Sava\u015flar\u0131 incelenir. Makedonya\u2019n\u0131n Artan G\u00fcc\u00fc <\/em>(63-69) ba\u015fl\u0131\u011f\u0131 yazar\u0131n ifadesiyle; Hel\u00adlenlik d\u00f6neminin bitip, Hellencilik d\u00f6neminin ba\u015flamas\u0131na vesile olan, Make\u00addonya\u2019n\u0131n Hellas \u00fczerinde bask\u0131s\u0131n\u0131n artt\u0131\u011f\u0131 d\u00f6nemdeki geli\u015fmeleri ele al\u00admak\u00adtad\u0131r. II Philippos ve B\u00fcy\u00fck \u0130skender d\u00f6nemi siyasi geli\u015fmeleriyle birlikte \u0130skender\u2019in hayat\u0131 hakk\u0131nda bilgiler verilmektedir.<\/p>\n

\u0130kinci B\u00f6l\u00fcm: Felsefede \u0130lk At\u0131l\u0131mlar \u0130lk D\u00fc\u015f\u00fcn\u00fcrler<\/em> (69-93) ana ba\u015fl\u0131\u011f\u0131nda fel\u00adsefi d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn ortaya \u00e7\u0131k\u0131\u015f nedenleri irdelenmekte ve Yedi Bilgeler olarak an\u0131lan ilk d\u00fc\u015f\u00fcn\u00fcrler incelenmektedir. B\u00f6l\u00fcm on alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Felsefenin Ba\u015flang\u0131\u00e7 Ko\u015fullar\u0131 <\/em>(69-72) ba\u015fl\u0131\u011f\u0131nda, mitolojik d\u00fc\u015f\u00fcnceden felsefi d\u00fc\u015f\u00fcnceye ge\u00e7i\u015fin toplumsal, co\u011frafi nedenleri irdelenirken, bu s\u00fcre\u00adcin baz\u0131 k\u00fclt\u00fcr tarih\u00e7ileri taraf\u0131ndan mucize olarak ifade edilmesi ele\u015ftiril\u00admektedir. Bir di\u011fer ba\u015fl\u0131k Yedi Bilgeler\u2019<\/em>in (72-74) kim olduklar\u0131n\u0131 ve haklar\u0131n\u00addaki bilgileri temin etti\u011fimiz kaynaklar\u0131 a\u00e7\u0131klamaktad\u0131r. Felsefe – mitolojik d\u00fc\u015f\u00fcnce ili\u015fkisine de\u011finilmekte ve yedi bilgein felsefeyle ba\u011f\u0131 incelenmekte\u00addir. Di\u011fer alt ba\u015fl\u0131klar; Kleobulos <\/em>(74-76), Solon <\/em>(76-78), Khilon <\/em>(78-80), Pitta\u00adkos <\/em>(80-81), Thales <\/em>(81-86), Bias <\/em>(86-87) Anakharsis, Myson, Pherekydes <\/em>(89-93) d\u00fc\u015f\u00fcn\u00fcrlerinin ismini ta\u015f\u0131maktad\u0131r. Ya\u015famlar\u0131 hakk\u0131nda k\u0131sa bilgiler i\u00e7er\u00admekle birlikte Diogenes Laertios\u2019un sundu\u011fu kaynaklar do\u011frultusunda, d\u00fc\u015f\u00fc\u00adn\u00fcrlerin mektupla\u015fmalar\u0131, haklar\u0131ndaki s\u00f6ylenceler, mitlerle kar\u0131\u015fm\u0131\u015f a\u00e7\u0131kla\u00admalar ve \u00f6zdeyi\u015fleri yer almaktad\u0131r. Bahsi ge\u00e7en d\u00fc\u015f\u00fcn\u00fcrler aras\u0131ndan So\u00adlon\u2019un Atina\u2019da uygulad\u0131\u011f\u0131 reformlara, Kleobulos\u2019un Hellen d\u00fc\u015f\u00fcncesinin or\u00adta yer anlay\u0131\u015f\u0131n\u0131 dile getiren \u201c\u00d6l\u00e7\u00fc en iyi \u015feydir<\/em>\u201d de\u011fimine ve Thales\u2019in bu d\u00fc\u015f\u00fc\u00adn\u00fcrler aras\u0131ndan bilgi problemi \u00e7er\u00e7evesinde ayr\u0131larak evrene, do\u011faya y\u00f6nelmesi sonucu ger\u00e7ek anlamda felsefenin kurucusu oldu\u011funa vurgu ya\u00adp\u0131lmas\u0131 dikkat \u00e7ekmektedir.<\/em><\/p>\n

\u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm: Miletos Okulu ve Ephesoslu Herakleitos<\/em> (93-115), d\u00f6rt alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Ionia\u2019da B\u00fcy\u00fck Uyan\u0131\u015f <\/em>(93-96) alt ba\u015fl\u0131\u011f\u0131, felsefenin Ionia halklar\u0131n\u0131n yarat\u0131s\u0131 oldu\u011funu vurgulamaktad\u0131r. Ionia \u00fczerindeki do\u011fu etkilerinin felsefenin do\u011fu\u015funa katk\u0131s\u0131 ve Miletos kentinin geli\u015fmi\u015f k\u00fclt\u00fcrel ya\u015fam\u0131n\u0131n etkileri a\u00e7\u0131klanmaktad\u0131r. Thales, Anaksimandros, Anaksimenes <\/em>(96-99) ba\u015fl\u0131\u011f\u0131nda Thales\u2018in ve \u00f6\u011frencilerinin felsefelerindeki varl\u0131\u011f\u0131 a\u00e7\u0131klama \u00e7al\u0131\u015f\u00adma\u00adlar\u0131na ve belirlemeye \u00e7al\u0131\u015ft\u0131klar\u0131 ilksel nedenlere odaklanmaktad\u0131r. De\u011fi\u015fenin ve De\u011fi\u015fmeyenin Filozofu: Ephesoslu Herakleitos <\/em>(99-115) \u00f6zelinde Herakleitos\u2019un insan ve evrene dair sorunlar\u0131 b\u00fct\u00fcn halinde tart\u0131\u015fmaya a\u00e7\u00admas\u0131yla birlikte ilk k\u00f6kl\u00fc ve kapsay\u0131c\u0131 felsefe oldu\u011fu belirtilmektedir. Bu ba\u011f\u00adlamda Miletos okuluyla ili\u015fkisine de de\u011finilerek incelenmektedir. Yazar de\u011ferlendirmesinde Herakleitos\u2018un ahlak \u00f6\u011fretisi geli\u015ftirmedi\u011fini fakat Stoa felsefesine uzanan bir ahlak anlay\u0131\u015f\u0131n\u0131n izinin s\u00fcr\u00fclebilece\u011fini ifade ederek, bunu a\u00e7maktad\u0131r. \u201cSonu\u00e7ta ortada \u00f6rnek bir ya\u015fam s\u00fcren filozof vard\u0131r<\/em>\u201d ifa\u00adde\u00adsi ahlak ba\u011flam\u0131 kurulmas\u0131n\u0131 sa\u011flamaktad\u0131r. Herakleitos\u2019un ahlak anlay\u0131\u015f\u0131\u00adn\u0131n izi s\u00fcr\u00fcl\u00fcrken ve bilgi problemine yakla\u015f\u0131m\u0131 incelenirken, d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u2018Do\u00ad\u011fa \u00dczerine<\/em>\u2019 adl\u0131 yap\u0131t\u0131ndan \u00f6zdeyi\u015flerle birlikte, \u00e7e\u015fitli kaynaklar sunulmakta\u00add\u0131r. D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm: Pythagoras Say\u0131lar\u0131n Filozofu <\/em>(115-131) iki alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Pythagoras\u00e7\u0131l\u0131\u011f\u0131 Haz\u0131rlayan Ortam <\/em>(115-117) ba\u015fl\u0131\u011f\u0131nda Pers teh\u00addi\u00addinin Ege\u2019de ye\u015feren felsefeye etkisi a\u00e7\u0131klanmakta ve de\u011fi\u015fir-de\u011fi\u015fme\u00adyen ve ussal-duyulur olan \u00e7er\u00e7evesinde geli\u015fen Ionia d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 ince\u00adlen\u00admektedir. Pythagoras\u00e7\u0131l\u0131k \u0130nanca D\u00f6n\u00fc\u015fen Felsefe <\/em>(117-131) \u00f6zelinde Py\u00adtha\u00adgoras\u2019\u0131n ya\u015fam\u0131 ve \u00f6\u011fretisini geli\u015ftirme a\u015famalar\u0131 sunulmaktad\u0131r. Do\u011fa, matematik, m\u00fczik gibi bir\u00e7ok alanda aktif olan Pythagoras\u00e7\u0131lar\u0131n kavray\u0131\u015flar\u0131, bulu\u015flar\u0131 a\u00e7\u0131klanmaktad\u0131r. Zamanla Dionysos\u00e7u ve Orpheus\u00e7u \u00f6\u011felerle ayr\u0131\u00adlamayacak bir bi\u00e7imde birle\u015fen Pythagoras\u00e7\u0131l\u0131\u011f\u0131n, tarikata d\u00f6n\u00fc\u015fmesindeki a\u015famalar ve takip\u00e7ilerinin izledi\u011fi baz\u0131lar\u0131 ussal olmayan kat\u0131 kurallar konu edilmektedir. A\u00e7\u0131k\u00e7a sunulan ahlak kuram\u0131 b\u0131rakmad\u0131klar\u0131 ifade edilmekle bir\u00adlikte, Pythagoras\u2019\u0131n \u00e7\u00f6mezi Lysis\u2018in olu\u015fturdu\u011fu d\u00fc\u015f\u00fcn\u00fclen tart\u0131\u015fmal\u0131 metin\u00adler \u2018Alt\u0131n Dizeler\u2019den \u00f6rneklerle desteklenerek ahlak tutumlar\u0131 \u00e7\u00f6z\u00fclmekte ve de\u011ferlendirilmektedir.<\/p>\n

Be\u015finci B\u00f6l\u00fcm: Elea Okulunun Us\u00e7u Bak\u0131\u015f A\u00e7\u0131s\u0131 <\/em>(131-141), d\u00f6rt alt ba\u015fl\u0131k\u00adtan olu\u015fmaktad\u0131r. Okulun Kurucusu Ksenophanes <\/em>(131-134) ba\u015fl\u0131\u011f\u0131nda, Elea okulunun felsefede ba\u015fka bir ba\u015flang\u0131\u00e7 noktas\u0131 oldu\u011fu vurgulan\u0131r. Kurucu Ksenophanes\u2018in hayat\u0131 ve d\u00fc\u015f\u00fcnceleri hakk\u0131nda bir dizi bilgi sunulmaktad\u0131r. Ksenophanes\u2019in, Hesiodos ve Homeros\u2019un tanr\u0131lar\u0131 insan bi\u00e7iminde d\u00fc\u015f\u00fcn\u00adm\u00fc\u015f olmas\u0131na kar\u015f\u0131 sundu\u011fu ele\u015ftirisiyle, Heptanr\u0131c\u0131l\u0131k anlay\u0131\u015f\u0131na ula\u015fm\u0131\u015f olmas\u0131 ilgi \u00e7ekmektedir. Ahlak \u00f6zelinde bir g\u00f6r\u00fc\u015f b\u0131rakmam\u0131\u015f olmas\u0131na ra\u011f\u00admen yazar, Ksenophanes\u2019in \u201cHer \u015feyden \u00f6nce ele\u015ftiriye yatk\u0131n bilge ahlak\u0131yla insanlar\u0131 dogmac\u0131 uykular\u0131ndan uyand\u0131rmak istiyordu<\/em>\u201d ifadesiyle Ksenopha\u00adnes\u2018in ahlak tutumuna netlik kazand\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131r. Elea\u2019l\u0131 Parmenides <\/em>(134-135) b\u00f6l\u00fcm\u00fcnde yazar felsefede \u00f6\u011fretilerin Parmenides\u2019e kadar do\u011fa\u00adn\u0131n g\u00f6r\u00fcn\u00fcm\u00fcnden temellendirilmesine kar\u015f\u0131n, Parmenides ile birlikte ussal felsefenin temellerinin at\u0131ld\u0131\u011f\u0131n\u0131 belirtmektedir. Bu s\u00fcrecin ise Platon felsefe\u00adsini temellendirmesine dikkat \u00e7ekilmektedir. Eleal\u0131 Zenon <\/em>(135-139) ba\u015fl\u0131\u011f\u0131n\u00adda Elea okulunun \u00f6\u011fretileri toplanmaktad\u0131r. Eleal\u0131 Zenon\u2019un hayat\u0131na dair a\u00e7\u0131klamalar getirilirken, d\u00fc\u015f\u00fcn\u00fcl\u00fcr ve duyulur d\u00fcnya ayr\u0131m\u0131na de\u011finilmekte\u00addir. Herakleitos ve Parmenides felsefesinin iki kutuplu yap\u0131s\u0131na dikkat \u00e7ekilir. Bir tarafta deneyci Ionia olumculu\u011fu, di\u011fer tarafta ise Parmenides us\u00e7ulu\u011fu vard\u0131r. Elea kutbunun deneyci bak\u0131\u015fa kar\u015f\u0131 geli\u015fen b\u00fct\u00fcn felsefelerin teme\u00adlinde yer ald\u0131\u011f\u0131 ifade edilmektedir. Elea\u2019dan Sapma: Melissos<\/em> (139-141) ba\u015fl\u0131\u011f\u0131nda,<\/em> Melissos\u2019un Parmenides\u2019i savunmak isterken Elea\u2019dan sapmas\u0131 \u00fczerine g\u00f6r\u00fc\u015fleri a\u00e7\u0131lmaktad\u0131r. Alt\u0131nc\u0131 B\u00f6l\u00fcm: Atomcu Kavray\u0131\u015flar <\/em>(141-161) d\u00f6rt alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Atomculu\u011fa Do\u011fru <\/em>(141-143) ba\u015fl\u0131\u011f\u0131nda atom\u00adcu\u00adlu\u011fun, Ionia\u2019n\u0131n duyumculu\u011fuyla Elea\u2019n\u0131n us\u00e7ulu\u011funu birle\u015ftirirken daha ger\u00e7ek\u00e7i bir g\u00f6r\u00fcn\u00fcm elde etti\u011fi ifadesine a\u00e7\u0131kl\u0131k getirilmektedir. Yazar, Eski\u00e7a\u011f atomculu\u011funu \u00f6nemli bir ba\u015far\u0131 olarak niteler. Eski\u00e7a\u011f atomculu\u011fu\u00adnun geli\u015fimi ve d\u00fc\u015f\u00fcn\u00fcrleri hakk\u0131nda genel bilgiler verilirken eski ve yeni atom\u00adculuk ayr\u0131m\u0131 yap\u0131lmaktad\u0131r. Empedokles<\/em> (143-147) atomculu\u011fa kap\u0131 ara\u00adlayan isim olarak b\u00f6l\u00fcmde i\u015flenmektedir. Hayat\u0131 ve \u00f6\u011fretileri hakk\u0131nda bil\u00adgiler kaynaklarla desteklenerek aktar\u0131l\u0131rken, ki\u015fili\u011fine de de\u011finilmektedir. Do\u011fu – Bat\u0131 d\u00fc\u015f\u00fcnce geleneklerinin ikisine birden yak\u0131nl\u0131\u011f\u0131 nedeniyle ve ken\u00addi\u00adsinden \u00f6nceki filozoflar\u0131n \u00f6\u011fretilerini birle\u015ftirme \u00e7abas\u0131ndan kaynakl\u0131 \u00f6z\u00adg\u00fcn bir \u00f6\u011freti geli\u015ftirmi\u015f olmas\u0131 vurgulanmaktad\u0131r. \u00d6\u011fretisinde belirledi\u011fi ana maddelerin sevgi, nefret duygular\u0131yla form de\u011fi\u015ftirmesi onu atomculu\u011fa ve do\u00ad\u011fu d\u00fc\u015f\u00fcncesine yak\u0131nla\u015ft\u0131ran nedenler olarak s\u0131ralanarak, \u00f6\u011fretisi a\u00e7\u0131lmak\u00adtad\u0131r.<\/p>\n

Anaksagoras <\/em>(147-150) isimli ba\u015fl\u0131kta Anaksagoras\u2019\u0131n yap\u0131t\u0131 ve hayat\u0131na dair bilgiler kaynaklarla desteklenerek a\u00e7\u0131klanmaktad\u0131r. D\u00fc\u015f\u00fcncesinin i\u00e7eri\u00ad\u011finde kendisinden \u00f6nceki b\u00fct\u00fcn felsefelerden izler bulundu\u011fu ve Atina\u2019da felsefenin k\u00f6kle\u015fmesini sa\u011flad\u0131\u011f\u0131 ifade edilir. Geli\u015ftirdi\u011fi \u2018nous<\/em>\u2019 kavram\u0131 ince\u00adlenmektedir. Atomculuk: Leukippos ve Demokritos <\/em>(150-161) ba\u015fl\u0131\u011f\u0131nda iki ismin ya\u015famlar\u0131 hakk\u0131nda bilgiler verilirken, ikilinin atomculu\u011fun kurucusu olduklar\u0131 ve d\u00fc\u015f\u00fcnceleri aras\u0131nda belirgin bir fark bulunmad\u0131\u011f\u0131 belirtilir. \u00d6\u011f\u00adretileri bilgi problemi \u00e7er\u00e7evesinde ele al\u0131nmaktad\u0131r. \u00c7al\u0131\u015fman\u0131n konusu ba\u011f\u00adlam\u0131nda fiziksel ve ruhsal durumlar\u0131 mekanik, fizyolojik nedenlerle a\u00e7\u0131klama\u00adlar\u0131 dikkat \u00e7ekmektedir. Demokritos\u2019un geli\u015fmi\u015f bir ahlak kuram\u0131 olmamas\u0131na kar\u015f\u0131n, \u00e7al\u0131\u015fmada da yer alan \u00f6zdeyi\u015flerinde ya\u015fam form\u00fclleri vermektedir. Yazar, \u00f6\u011fretide hazc\u0131l\u0131\u011fa do\u011fru sezdi\u011fi e\u011filimi a\u00e7arken ayn\u0131 zamanda Demok\u00adritos\u2019ta \u00f6nemli olan\u0131 bilgelik olarak belirlemektedir. Yedinci B\u00f6l\u00fcm: Sofistler <\/em>(161-175) \u00fc\u00e7 alt ba\u015fl\u0131\u011fa ayr\u0131lmaktad\u0131r. Yeni Ya\u015fam Ko\u015fullar\u0131 <\/em>(161-169) Ati\u00adna\u2019n\u0131n M\u00d6 IV. y\u00fczy\u0131ldaki siyasi, k\u00fclt\u00fcrel ya\u015fam\u0131n\u0131 \u00f6zetleyerek ba\u015flamaktad\u0131r. Pers tehdidinin kalkmas\u0131 sonras\u0131 teknik alandaki ilerlemeler ve Atina\u2019n\u0131n k\u00fclt\u00fcr merkezi konumuna gelme a\u015famalar\u0131 incelenir. Bu geli\u015fime ra\u011fmen fel\u00adse\u00adfenin Sofistlerle beraber tabans\u0131z bir ku\u015fkucu bak\u0131\u015fa b\u00fcr\u00fcnmesine, s\u0131\u011fla\u015fa\u00adrak g\u00fczel s\u00f6z s\u00f6yleme u\u011fra\u015f\u0131 haline gelmesine ve insanlar\u0131n para kar\u015f\u0131l\u0131\u011f\u0131 ders veren bu insanlara y\u00f6nelimine dikkat \u00e7ekilerek irdelenir. Yine de yazar bu d\u00f6\u00adnemi tam bir verimsizlik d\u00f6nemi olarak ele almadan baz\u0131 a\u00e7\u0131klamalar sun\u00admak\u00adtad\u0131r. Protagoras <\/em>(169-172) ba\u015fl\u0131\u011f\u0131nda yazar, erdemin \u00f6\u011fretilebilir oldu\u00ad\u011fu\u00adnu belirten d\u00fc\u015f\u00fcn\u00fcr\u00fcn (bu ba\u011flamda Sokrates\u2019e yakla\u015ft\u0131\u011f\u0131) insan\u0131 her \u015feyin \u00f6l\u00e7\u00fct\u00fc olarak ele alan d\u00fc\u015f\u00fcncelerini her g\u00fcn farkl\u0131 konu\u015fabilmenin felsefi da\u00adyana\u011f\u0131 olarak a\u00e7maktad\u0131r. B\u00f6l\u00fcmde Protagoras\u2019\u0131n Hippokrates ve Sokrates\u2019e sundu\u011fu baz\u0131 a\u00e7\u0131klamalara yer verilmektedir. Gorgias ve \u00d6b\u00fcrleri<\/em> (172-175) ba\u015fl\u0131\u011f\u0131 alt\u0131nda Gorgias\u2019la birlikte Hippias, Polos, Tharsymakhos, Euthydemos, Dionysodoros ve Prodikos\u2019a genel olarak de\u011finilmektedir. Yazar Sofistlerin d\u00f6neminin, felsefeye alt\u0131n \u00e7a\u011f\u0131n\u0131 ya\u015fatacak d\u00fc\u015f\u00fcn\u00fcrlere ge\u00e7i\u015f a\u015famas\u0131 olu\u015f\u00adtur\u00addu\u011funa dikkat \u00e7ekmektedir.<\/p>\n

Sekizinci B\u00f6l\u00fcm: Sokrates\u2018de Bilgi ve Ahlak Sorunlar\u0131<\/em> (175-205) \u00fc\u00e7 alt ba\u015f\u00adl\u0131ktan olu\u015fmaktad\u0131r. De\u011fi\u015fik Bir Sofist: Sokrates <\/em>(175-190) \u00f6zelinde Sokra\u00adtes\u2019in ya\u015fam\u0131, ki\u015fili\u011fi ve ya\u015fad\u0131\u011f\u0131 d\u00f6nemin Atina kenti detayl\u0131ca modern ve an\u00adtik kaynaklarla desteklenerek anlat\u0131lmaktad\u0131r. Bir\u00e7ok kaynaktan yararlan\u0131l\u00adm\u0131\u015f olmakla birlikte, daha \u00e7ok \u00f6\u011frencisi Platon\u2019un kaynaklar\u0131 \u00fczerinden ince\u00adlenmektedir. Bilgi Anlay\u0131\u015f\u0131 <\/em>(190-198) ba\u015fl\u0131\u011f\u0131nda Sokrates\u2019in evren sorunlar\u0131y\u00adla fazlaca ilgilenmedi\u011fi ve ahlak ara\u015ft\u0131rmac\u0131s\u0131 oldu\u011funa dikkat \u00e7ekilir. \u00d6\u011fretisi kulland\u0131\u011f\u0131 y\u00f6ntem ba\u011flam\u0131nda detayl\u0131ca ele al\u0131n\u0131p tart\u0131\u015f\u0131lmaktad\u0131r. Hazlar\u0131n ya\u015fama y\u00f6n vermesine kar\u015f\u0131 \u00e7\u0131kan, do\u011fru ve d\u00fczenli d\u00fc\u015f\u00fcnerek bilincin geli\u015f\u00adtirilmesi gerekti\u011fini ifade eden, insanlar\u0131 d\u00fc\u015f\u00fcnmeye ve bilgiye y\u00f6nlendir\u00admeye \u00e7al\u0131\u015fan, \u00f6l\u00fcme giderken bile d\u00fc\u015f\u00fcnceleriyle \u00f6rnek bir filozof ya\u015fam\u0131 sunan yap\u0131s\u0131na dikkat \u00e7ekilerek, inceleme ahlak ba\u011flam\u0131nda derinle\u015ftirilmek\u00adtedir. Sokrates\u2019in ahlak\u0131n temeline bilgiyi koydu\u011fu ifadesi d\u00fc\u015f\u00fcn\u00fcr\u00fcn prob\u00adleme bak\u0131\u015f\u0131n\u0131 \u00f6zetlemektedir. Sokrates\u00e7i Okullar<\/em> (198-203) Kyrene, Kinikler, Megara, Elis ve Eretria ele al\u0131nmaktad\u0131r. Okullar yer yer Sokrates\u2019in \u00f6\u011fretileri kapsam\u0131nda incelenmektedir. Kiniklerin k\u00f6leli\u011fi, toplumsal ayr\u0131cal\u0131klar\u0131, zen\u00adginli\u011fi ve hazlar\u0131 erdem kar\u015f\u0131t\u0131 ele alan tutumlar\u0131n\u0131n incelemesi ve Kyrene oku\u00adlunun ise Kiniklerin neredeyse tam kar\u015f\u0131t\u0131 hazc\u0131 \u00f6\u011fretiler geli\u015ftirerek Epikuros hazc\u0131l\u0131\u011f\u0131na kap\u0131 a\u00e7mas\u0131 konu ba\u011flam\u0131nda dikkat \u00e7ekmektedir. Doku\u00adzun\u00adcu B\u00f6l\u00fcm: Platon\u2019un Bilgelik Ahlak\u0131 <\/em>(205-225) iki alt ba\u015fl\u0131ktan olu\u015fmakta\u00add\u0131r. Platon\u2019un \u00dclk\u00fcc\u00fc D\u00fcnyas\u0131 <\/em>(205-214) ba\u015fl\u0131\u011f\u0131nda Platon\u2019un hayat\u0131 hakk\u0131nda bilgiler verilmekte ve eserleri kulland\u0131\u011f\u0131 y\u00f6ntem ba\u011flam\u0131nda incelenmekte\u00addir. Platon\u2019u t\u00fcm zamanlar\u0131n en iyi filozofu g\u00f6sterenlere kar\u015f\u0131 ele\u015ftiriler y\u00fcr\u00fc\u00adt\u00fcl\u00adm\u00fc\u015ft\u00fcr. Platon \u00f6\u011fretisinin do\u011fal olarak kendisinden \u00f6nceki felsefelerden etkilendi\u011fi belirtilmekle beraber, Herakleitos \u00f6\u011fretisiyle Parmenides \u00f6\u011freti\u00adsini b\u00fct\u00fcnlemeye \u00e7al\u0131\u015fmas\u0131na dikkat \u00e7ekilerek, inceleme bilgi kuram\u0131 ba\u011fla\u00adm\u0131nda derinle\u015ftirilmektedir.<\/p>\n

Ahlak Anlay\u0131\u015f\u0131 <\/em>(214-225) ba\u015fl\u0131\u011f\u0131nda Platon\u2019un bilgi kuram\u0131na s\u0131k\u0131ca ba\u011fl\u0131 bir ahlak anlay\u0131\u015f\u0131 geli\u015ftirdi\u011fi ifade edilir. Toplumsall\u0131ktan ba\u011f\u0131ms\u0131z bir bireysel ahlak\u0131n olamayaca\u011f\u0131na dikkat \u00e7ekilerek bu ba\u011flamda Platon\u2019un toplum ahla\u00adk\u0131, in\u015fas\u0131 \u00fczerine olan d\u00fc\u015f\u00fcnceleri a\u00e7\u0131lmaktad\u0131r. Platon\u2019un \u201cBireysel olarak haz\u00adz\u0131n, tenin k\u0131skac\u0131ndan kurtulamayan birey erdemi, mutlulu\u011fu elde ede\u00admez<\/em>\u201d, \u201cMutluluk insan\u0131n en b\u00fcy\u00fck amac\u0131d\u0131r<\/em>\u201d \u0130fadeleri d\u00fc\u015f\u00fcn\u00fcr\u00fcn ahlak prob\u00adlemine bak\u0131\u015f\u0131n\u0131 temellendirmektedir ve bu g\u00f6r\u00fc\u015fleri konu ba\u011flam\u0131nda ya\u015fa\u00add\u0131\u00ad\u011f\u0131 d\u00f6nemin dinamikleri de g\u00f6z \u00f6n\u00fcnde bulundurularak de\u011ferlendirilmekte\u00addir. Onuncu B\u00f6l\u00fcm: Aristoteles Felsefesinde Bilgi ve Ahlak Sorunlar\u0131<\/em> (225-257) d\u00f6rt alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. \u0130lk ba\u015fl\u0131k Atina\u2019da Bir Yabanc\u0131 <\/em>(225-229) kap\u00adsam\u0131nda Aristoteles\u2019in ya\u015fam\u0131, kurdu\u011fu okul ve yap\u0131tlar\u0131 hakk\u0131nda bilgiler sunulmaktad\u0131r. Aristoteles Felsefesinin Ana \u00c7izgileri <\/em>(229-235) olarak isim\u00adlendirilen ba\u015fl\u0131kta, d\u00fc\u015f\u00fcn\u00fcr\u00fcn bilgi ve varl\u0131k kuram\u0131 a\u00e7\u0131klanmakta ve hocas\u0131 Platon hakk\u0131ndaki ele\u015ftirilerine de\u011finilmektedir. Aristoteles Ahlak\u0131 <\/em>(235-246) ba\u015fl\u0131\u011f\u0131nda Aristoteles\u2019in de her b\u00fcy\u00fck filozofta oldu\u011fu gibi ahlak kuram\u0131n\u0131 bilgi kuram\u0131 \u00fczerinden kurdu\u011fu belirtilmektedir. D\u00fc\u015f\u00fcn\u00fcr\u00fcn \u2018Ethika Niko\u00admakheia\u2019<\/em> adl\u0131 eserine odaklan\u0131larak ahlak kuram\u0131 incelenmekte ve Platon\u2019da oldu\u011fu gibi ama\u00e7 mutlulu\u011fa ve iyiye y\u00f6nelmektir ifadesiyle \u00f6zetlenen kuram\u0131 a\u00e7\u0131lmaktad\u0131r. Toplumsal Ahlak <\/em>(246-257) ba\u015fl\u0131\u011f\u0131nda d\u00fc\u015f\u00fcn\u00fcr\u00fcn dostluk, ada\u00adlet, aile, devlet ve iktidar kavramlar\u0131na bak\u0131\u015f\u0131 incelenmektedir. Bu ba\u015fl\u0131ktaki incelemeler i\u00e7in d\u00fc\u015f\u00fcr\u00fcn \u2018Politika<\/em>\u2019 kitab\u0131 kaynak al\u0131nmaktad\u0131r. On Birinci B\u00f6\u00adl\u00fcm: Epikuros\u2019un Maddeci Atomculu\u011fu<\/em>\u2019nu (257-277) olu\u015fturan \u00fc\u00e7 alt ba\u015fl\u0131k\u00adtan ilki Epikuros\u2019u Haz\u0131rlayan Anlay\u0131\u015flar\/Pyrrhon ve \u00d6b\u00fcr Ku\u015fkucular<\/em>\u2019da (257-261) Pyyrhon\u2019un ya\u015fam\u0131 hakk\u0131nda k\u0131sa bir sunumun ard\u0131ndan, \u015feylerin do\u011fa\u00ads\u0131n\u0131n bilinemez oldu\u011funa dair kuram\u0131na a\u00e7\u0131kl\u0131k getirilmektedir. Ba\u015fl\u0131k alt\u0131nda ismi ge\u00e7en di\u011fer d\u00fc\u015f\u00fcn\u00fcrler Arkesilaos, Karneades ve Enesidemes hakk\u0131nda k\u0131sa bilgiler sunulmaktad\u0131r. Mutlulu\u011fun yolunu, geli\u015ftirdikleri kuram do\u011frul\u00adtusunda aramalar\u0131 ve bu yolda \u00e7ileci, \u00f6l\u00fcme ald\u0131rmadan ya\u015fad\u0131klar\u0131n\u0131n bilgisi dikkat \u00e7ekmektedir. Epikuros ve Epikuros\u00e7uluk <\/em>(261-271) ba\u015fl\u0131\u011f\u0131nda Epiku\u00adros\u00e7uluk Roma\u2019n\u0131n k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131n iki y\u00fcz\u00fcnden biri olarak a\u00e7\u0131klanmakta\u00add\u0131r. Epikuros\u2019un ya\u015fam\u0131 hakk\u0131nda bir dizi bilgi ve Paul Nizan\u2019\u0131n d\u00fc\u015f\u00fcn\u00fcr hak\u00adk\u0131ndaki yazd\u0131klar\u0131 kaynak olarak sunulmaktad\u0131r. D\u00fc\u015f\u00fcn\u00fcr\u00fcn \u2018Klinamen \u0130lkesi<\/em>\u2019 ve \u00f6l\u00fcm hakk\u0131nda Menekles\u2019e yazd\u0131\u011f\u0131 mektup dikkat \u00e7ekmektedir. Epi\u00adku\u00adros\u2019un atom kavray\u0131\u015f\u0131n\u0131n, Demokritos\u2018un atomculu\u011fundan ayr\u0131ld\u0131\u011f\u0131 noktalar kar\u015f\u0131la\u015ft\u0131r\u0131larak incelenmektedir.<\/p>\n

Hazlar Ahlak\u0131 <\/em>(271-277) ba\u015fl\u0131\u011f\u0131nda ge\u00e7en ahlak anlay\u0131\u015f\u0131nda \u2018haz\u2019 ama\u00e7 olarak sunulmaktad\u0131r. Yazar burada hazz\u0131n yanl\u0131\u015f anla\u015f\u0131lmas\u0131na m\u00fcsaade etmek istemez ve \u015f\u00f6yle yazmaktad\u0131r; \u201cEpikuros\u2019u bir zevk sefa filozofu olarak g\u00f6rmeye \u00e7al\u0131\u015fanlar oldu. Ger\u00e7ek haz hangi \u00e7e\u015fitten olursa olsun bilgelerin hazz\u0131d\u0131r. Kendini kap\u0131p koyvermi\u015flerin ya\u015fam\u0131 bize hazdan \u00e7ok daha ba\u015fka bir \u015feyleri, \u00f6rne\u011fin devinim i\u00e7inde yitirilmi\u015f sevin\u00e7leri duyurur<\/em>\u201d. Bu ba\u011flamda Epikuros\u2019un haz yakla\u015f\u0131m\u0131 a\u00e7\u0131lmaktad\u0131r. Yazar de\u011ferlendirmeler yapt\u0131\u011f\u0131 k\u0131s\u0131m\u00adda Epikuros\u2019un Yeni\u00e7a\u011f ve R\u00f6nesans\u2019taki etkilerine odaklanmaktad\u0131r. On \u0130kin\u00adci B\u00f6l\u00fcm: Roma\u2019da Toplumsal ve Siyasal Ya\u015fam <\/em>(277-293) \u00fc\u00e7 alt ba\u015fl\u0131ktan olu\u015f\u00admaktad\u0131r. Eski \u0130talya\/Etr\u00fcskler ve Latinler <\/em>(277-280) ba\u015fl\u0131\u011f\u0131nda co\u011frafya ve iklim hakk\u0131nda \u00f6zet bilgiler sunulduktan sonra, Latinlerin ve Etr\u00fcsklerin ya\u00ad\u015fam bi\u00e7imlerine, Roma\u2019n\u0131n ilk zamanlar\u0131na ve kurulu\u015f efsanelerine de\u011finil\u00admektedir. Roma\u2019da Ya\u015fam <\/em>(280-285) kapsam\u0131nda Roma\u2019n\u0131n Hellen k\u00fclt\u00fcr\u00fc etkisi alt\u0131nda d\u00f6n\u00fc\u015f\u00fcm\u00fcyle birlikte askerlik, g\u00f6renek ve inan\u00e7 yap\u0131lar\u0131n\u0131n in\u00adce\u00adlemesi, kaynak sunumuyla desteklenerek yap\u0131lmaktad\u0131r. Siyasal ve Top\u00adlumsal Olu\u015fumlar <\/em>(285-293) ba\u015fl\u0131\u011f\u0131nda cumhuriyetten imparatorlu\u011fa ge\u00e7i\u015f s\u00fcreci ve imparatorlar\u0131n d\u00f6nemlerinin k\u0131saca a\u00e7\u0131lmas\u0131yla Roma\u2019n\u0131n siyasi tarihi, devlet \u00f6rg\u00fctlenmesi \u00f6zetlenmektedir. On \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm: Stoa Felse\u00adfesi <\/em>(293-321) be\u015f alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Uzun S\u00fcrm\u00fc\u015f Bir Okul Etkinli\u011fi <\/em>(293-297) ba\u015fl\u0131\u011f\u0131nda okulun geli\u015fimi, \u00f6\u011fretiyi geli\u015ftiren isimlerin etkinlikleri ve okulun geni\u015f etkisi incelenmektedir. \u00d6\u011fretisi, okulun d\u00f6nemleri \u00f6zetlene\u00adrek aktar\u0131lmaktad\u0131r. \u0130mparatorluk Stoa\u2019s\u0131<\/em> (297-299) d\u00f6nemi geni\u015fletilerek Seneca ve Rufus\u2019un etkinliklerine de\u011finilmektedir. Epiktetos<\/em>\u2019un (299-302) ya\u015fam\u0131 anektdot kullan\u0131m\u0131yla zenginle\u015ftirilerek anlat\u0131lm\u0131\u015ft\u0131r. Epiktetos\u2019un y\u00f6ntemine, H\u0131ristiyan ahlak\u0131yla ili\u015fkisinin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131na da de\u011finilerek yer verilmektedir. Marcus Aurelius <\/em>(302-306) b\u00f6l\u00fcm\u00fcnde Epiktetos\u2019un ya\u00ad\u015fam\u0131 ve \u00f6\u011fretilerinden etkilenen naif, iyi e\u011fitimli, basit ya\u015fam\u0131 ilke edinen biri olarak \u00f6zetlenen Roma imparatoru Aurelius\u2019un, ya\u015fam \u00f6yk\u00fcs\u00fc ve Stoa\u2019ya kat\u00adk\u0131lar\u0131 sunulmaktad\u0131r. Stoa Ahlak\u0131 <\/em>(306-321) d\u00f6neminin d\u00fc\u015f\u00fcn\u00fcrlerinin yazd\u0131klar\u0131yla desteklenerek anlat\u0131lmaktad\u0131r. \u0130nsanc\u0131l, ya\u015fam\u0131 ululayan, do\u011fa\u00adya uygun olan\u0131n pe\u015finde bir ya\u015fam anlay\u0131\u015f\u0131yla hareket eden, korkmaktan korkmaman\u0131n ilkesinin temel al\u0131nd\u0131\u011f\u0131 kuram, yazar\u0131n de\u011ferlendirmeleriyle birlikte detayland\u0131r\u0131lmaktad\u0131r.<\/p>\n

On D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm: Paganl\u0131ktan Hristiyanl\u0131\u011fa ya da Eski\u00e7a\u011f\u2019\u0131n Sonu <\/em>(321-337) \u00fc\u00e7 alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r.<\/em> Yeni Bir D\u00fcnya Kurulurken <\/em>(321-326) ba\u015fl\u0131\u011f\u0131nda Orta\u00e7a\u011f hakk\u0131nda genel bir de\u011ferlendirme yap\u0131lmaktad\u0131r. Yeni inan\u00e7 ve ahlak yap\u0131lar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, Pagan de\u011ferlerinin H\u0131ristiyan ahlak\u0131yla birlikte d\u00f6n\u00fc\u015f\u00fcm\u00fc ele\u015ftirilerek de\u011ferlendirilmektedir. \u0130skenderiye kentinin \u00f6nemi ve Yahudi Philon\u2019un Musa \u00f6\u011fretisiyle Platon\u2019u birle\u015ftirme \u00e7al\u0131\u015fmas\u0131 incelenmektedir. Plotinos: Yeni Platonculuk <\/em>(326-333) Platon\u2019un yeni bir yo\u00adru\u00admu olarak nitelendirilen kuramda varl\u0131k, bilgi ve ahlak kuram\u0131 de\u011ferlendi\u00adril\u00admektedir. Plotinos\u2019un H\u0131ristiyanl\u0131\u011fa yak\u0131n olmamas\u0131na ra\u011fmen H\u0131ristiyan felsefesine zemin haz\u0131rlad\u0131\u011f\u0131 ifadesi dikkat \u00e7ekmektedir. Plotinos sonras\u0131 d\u00f6\u00adne\u00admi de inceleyen yazar k\u0131saca de\u011findi\u011fi isimlerle yeni Platonculu\u011fun geli\u015fti\u00adrilme \u00e7abas\u0131n\u0131 \u00f6zetlemektedir. Eski\u00e7a\u011f\u2019\u0131n Ard\u0131ndan <\/em>(333-337) b\u00f6l\u00fcm\u00fcnde \u2018ki\u00adlise babalar\u0131\u2019 olarak nitelendirilen isimlerin felsefe-H\u0131ristiyanl\u0131k ba\u011f\u0131 kurma \u00e7al\u0131\u015fmalar\u0131na de\u011finilerek d\u00f6nem hakk\u0131nda ele\u015ftiriler sunulmaktad\u0131r.<\/p>\n

Bitirirken <\/em>(337-347) ba\u015fl\u0131\u011f\u0131nda yazar ahlak sorunlar\u0131n\u0131n \u00e7al\u0131\u015fmada ele al\u0131\u00adn\u0131\u015f y\u00f6ntemine ve nedenine de\u011finmekte, Eski\u00e7a\u011f ahlaklar\u0131n\u0131 \u00f6zetlerken kendi d\u00fc\u015f\u00fcncelerini ve de\u011ferlendirmelerini de sunarak \u00e7al\u0131\u015fmay\u0131 sonland\u0131rmakta\u00add\u0131r.<\/p>\n

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

Umut ARSLAN (MA)\u00a0<\/strong>
\numutarslan2@gmail.com<\/strong><\/p>\n

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