{"id":9373,"date":"2026-10-09T15:22:35","date_gmt":"2026-10-09T12:22:35","guid":{"rendered":"http:\/\/www.libridergi.org\/?p=9373"},"modified":"2026-10-09T15:22:54","modified_gmt":"2026-10-09T12:22:54","slug":"lbr-0362","status":"publish","type":"post","link":"https:\/\/www.libridergi.org\/en\/2026\/lbr-0362","title":{"rendered":"Plutarkhos, Hayvanlar\u0131n Akl\u0131 Kullanmas\u0131 Hakk\u0131nda"},"content":{"rendered":"
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Plutarkhos, Hayvanlar\u0131n Akl\u0131 Kullanmas\u0131 Hakk\u0131nda<\/em><\/h2>\n

Translated by: \"\"<\/sub><\/strong><\/a> Berfu T\u00dcZ\u00dcN ASLAN<\/strong><\/a><\/h3>\n
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<\/div>\nLIBRI<\/em> XII (2026) 125-146<\/strong>
\nReceived<\/strong>: 18.05.2026 | Accepted<\/strong>: 12.08.2026
\nDOI:<\/strong>10.5281\/zenodo.23260584<\/a>| Online Publication Date<\/strong>: 09.10.2026<\/p>\n

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Plutarkhos, Hayvanlar\u0131n Akl\u0131 Kullanmas\u0131 Hakk\u0131nda<\/em><\/strong><\/p>\n

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Homeros\u2019un kahraman Odysseus\u2019un eve d\u00f6n\u00fc\u015f yolculu\u011funun (nostos<\/em>) hikayesini anlatan Odys\u00adseia <\/em>destan\u0131, Eski Hellen edebiyat\u0131n\u0131n en temel ve en etkili epik \u015fiirlerinden biri olarak kabul edilmektedir. Eser, yaln\u0131zca d\u00f6nemin edeb\u00ee yap\u0131s\u0131n\u0131 yans\u0131tmakla kalmay\u0131p, ayn\u0131 zamanda eski Hellen k\u00fclt\u00fcr\u00fc, mitolojisi ve toplumsal de\u011ferleri \u00fczerine derin bir kaynak te\u015fkil etmektedir. Odysseia<\/em>, kahramanl\u0131k temas\u0131, dramatik anlat\u0131m\u0131 ve karma\u015f\u0131k karakter yap\u0131s\u0131yla, epik t\u00fcr\u00fcn ge\u00adli\u015fiminde belirleyici bir rol oynam\u0131\u015f ve sonraki ku\u015faklar \u00fczerinde kal\u0131c\u0131 bir etki b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n

Plutarkhos\u2019un Moralia<\/em> adl\u0131 eserinde Odysseia<\/em> destan\u0131 \u00fczerine ger\u00e7ekle\u015ftirdi\u011fi yeniden yorumda, \u00f6zellikle Kirke ile ilgili hik\u00e2ye, kahraman\u0131n d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinde merkezi bir rol oynamaktad\u0131r. Bu ba\u011flamda Plutarkhos, Kirke fig\u00fcr\u00fc ile kar\u015f\u0131la\u015fmas\u0131n\u0131 salt mitolojik bir b\u00fcy\u00fcc\u00fc olarak de\u011fil, Odysseus\u2019un kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zorluklar ve i\u00e7sel \u00e7at\u0131\u015fmalar \u00e7er\u00e7evesinde erdem ve bilgelik kazan\u0131m\u0131\u00adn\u0131n simgesi olarak ele almaktad\u0131r. Dolay\u0131s\u0131yla, Kirke ile ya\u015fanan etkile\u015fim, Odysseus\u2019un karakter geli\u015fimi ve ahlak\u00ee olgunla\u015fma s\u00fcreci a\u00e7\u0131s\u0131ndan derinlemesine bir analiz nesnesi haline gelmek\u00adtedir. Plutarkhos\u2019un bu perspektifi, Odysseia<\/em> destan\u0131n\u0131n geleneksel anlat\u0131s\u0131n\u0131 yeniden de\u011ferlen\u00addirmeye olanak tan\u0131makta ve eserin felsef\u00ee boyutunu \u00f6nemli \u00f6l\u00e7\u00fcde zenginle\u015ftirmektedir.<\/p>\n

Plutarkhos\u2019un gelenekte Bruta animalia ratione uti<\/em> ba\u015fl\u0131\u011f\u0131yla an\u0131lan ve Kirke ile Odysseus anlat\u0131\u00ads\u0131n\u0131 yeniden yorumlayan Gryllos diyalo\u011fu, ad\u0131n\u0131 Kirke taraf\u0131ndan domuza d\u00f6n\u00fc\u015ft\u00fcr\u00fclen Odys\u00adseus\u2019un yolda\u015flar\u0131ndan Gryllos\u2019tan al\u0131r. Plutarkhos\u2019un bu diyalogunun ba\u015fl\u0131\u011f\u0131 da metin kadar tart\u0131\u015fmal\u0131d\u0131r: G\u00fcn\u00fcm\u00fczde yayg\u0131n olarak kullan\u0131lan Bruta animalia ratione uti <\/em>ba\u015fl\u0131\u011f\u0131, metnin i\u00e7e\u00adri\u011fini yans\u0131tan ge\u00e7 bir Latince form\u00fclasyona dayan\u0131rken, antik kodekslerde (\u00f6zellikle Lamprias listesinde[1]<\/sup><\/a>) eserin hangi ba\u015fl\u0131k alt\u0131nda yer ald\u0131\u011f\u0131 kesin de\u011fildir (no. 127 mi yoksa 135 mi oldu\u011fu tart\u0131\u015fmal\u0131d\u0131r). Bu nedenle modern ara\u015ft\u0131rmada diyalog s\u0131kl\u0131kla ba\u015fkahraman\u0131n ad\u0131ndan hare\u00adketle Gryllos olarak da adland\u0131r\u0131lmaktad\u0131r[2]<\/sup><\/a>. \u0393\u03c1\u03cd\u03bb\u03bb\u03bf\u03c2 (Gryllos) ismi, Hellence\u2019de kimi zaman \u201cdomuz\u201d, \u201ch\u0131r\u0131lt\u0131l\u0131 ses \u00e7\u0131karan hayvan\u201d ya da kaba\/s\u0131radan insan \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131yla ili\u015fkilendiril\u00admi\u015f; ayr\u0131ca komik ve hicivsel karakter tiplerini \u00e7a\u011fr\u0131\u015ft\u0131ran bir kullan\u0131m alan\u0131 da kazanm\u0131\u015ft\u0131r[3]<\/sup><\/a>. Domuz fig\u00fcr\u00fc, bunun yan\u0131 s\u0131ra, k\u00fclt\u00fcrel ve edeb\u00ee gelenekte s\u0131kl\u0131kla \u00f6l\u00e7\u00fcs\u00fczl\u00fck, oburluk ve haz d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc gibi insan\u00ee zaaflarla ili\u015fkilendirilen bir stereotip olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Plutar\u00adkhos\u2019un Gryllos\u2019u ise bu yerle\u015fik \u00e7a\u011fr\u0131\u015f\u0131m\u0131 bilin\u00e7li bi\u00e7imde tersine \u00e7evirir: Hayvan personas\u0131 \u00fczerinden konu\u015fan Gryllos, insanlara \u00f6zg\u00fc oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen ak\u0131l ve \u00f6l\u00e7\u00fcl\u00fcl\u00fc\u011f\u00fc savunurken, insan\u0131n tutkular\u0131na ve haz d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcne y\u00f6nelik ele\u015ftirilerde bulunur. B\u00f6ylece eserdeki hiciv\u00adsel etki, yaln\u0131zca bir hayvan\u0131n konu\u015fmas\u0131ndan de\u011fil, \u00f6l\u00e7\u00fcs\u00fczl\u00fckle \u00f6zde\u015fle\u015ftirilen bir hayvan\u0131n bilgece ve \u00f6l\u00e7\u00fcl\u00fc konu\u015fmas\u0131 ile insan\u0131n ak\u0131l d\u0131\u015f\u0131 davran\u0131\u015flar\u0131 aras\u0131ndaki ironik kar\u015f\u0131tl\u0131ktan do\u00ad\u011far. Bu etimolojik ve k\u00fclt\u00fcrel arka plan, Plutarkhos\u2019un metnindeki ironik yap\u0131y\u0131 g\u00fc\u00e7lendirir[4]<\/sup><\/a>.<\/p>\n

Diyalogda domuz motifi, dikkat \u00e7ekici bir \u015fekilde d\u00f6n\u00fc\u015f\u00fcm ve kimlik temalar\u0131n\u0131 irdelemek i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Gen\u00e7 bir Boiotial\u0131n\u0131n mizah\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131yla yeniden kurgulanan Odysseia<\/em> X. kitapta Kirke\u2019nin b\u00fcy\u00fcs\u00fcyle hayvana d\u00f6n\u00fc\u015fen Odysseus\u2019un yolda\u015flar\u0131, Plutarkhos\u2019un metninde insan bi\u00e7imine d\u00f6nmeyi reddeden birer konu\u015fmac\u0131ya d\u00f6n\u00fc\u015f\u00fcr. Bu ba\u011flamda Gryllos ile Odysseus\u2019un kar\u015f\u0131 kar\u015f\u0131ya getirilmesi \u00f6zellikle anlaml\u0131d\u0131r: Homeros gelene\u011finde kurnazl\u0131\u011f\u0131, deneyimi ve in\u00adsan\u00ee akl\u0131 temsil eden Odysseus, bu kez kendisini hayvanlar\u0131n ak\u0131l ve erdemden yoksun oldu\u011fu varsay\u0131m\u0131n\u0131 savunmak zorunda bulurken, domuz bi\u00e7imindeki Gryllos insan\u0131n erdem iddialar\u0131n\u0131 sorgular. Gryllos\u2019un hayvanlar\u0131n ak\u0131l, cesaret ve \u00f6l\u00e7\u00fcl\u00fcl\u00fck bak\u0131m\u0131ndan insanlardan a\u015fa\u011f\u0131 olma\u00add\u0131\u011f\u0131n\u0131 savunmas\u0131, hayvan\u0131 insan\u0131n kar\u015f\u0131s\u0131nda edilgen ve ak\u0131ls\u0131z bir varl\u0131k olarak konumland\u0131ran geleneksel hiyerar\u015fiyi tersine \u00e7evirir[5]<\/sup><\/a>. Nitekim Gryllos, Odysseus\u2019un cesaret ve \u00f6l\u00e7\u00fcl\u00fcl\u00fck iddia\u00adlar\u0131n\u0131 kendi davran\u0131\u015flar\u0131 \u00fczerinden sorgulayarak hayvanlar\u0131n ahlaki \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ironik bi\u00e7imde \u00f6ne \u00e7\u0131kar\u0131r.<\/p>\n

Bu tersine \u00e7evirme, eserin Roma \u0130mparatorluk D\u00f6nemi edebiyat\u0131nda g\u00f6r\u00fclen parodik ve hicivsel anlat\u0131m teknikleriyle de ili\u015fkilendirilebilir. Plutarkhos, Homeros\u2019un Odysseia<\/em>\u2019s\u0131ndaki Kirke anlat\u0131s\u0131n\u0131 ye\u00adniden i\u015fleyerek tan\u0131nm\u0131\u015f bir kahraman\u0131, bu kez kendi insanl\u0131k stat\u00fcs\u00fcn\u00fc savunmak zorunda kalan Odysseus\u2019u, konu\u015fan bir domuzun kar\u015f\u0131s\u0131na yerle\u015ftirir[6]<\/sup><\/a>. B\u00f6ylece hayvan personas\u0131 yal\u00adn\u0131zca mizah \u00fcretmek i\u00e7in de\u011fil, d\u00f6nemin felsef\u00ee ve entelekt\u00fcel tart\u0131\u015fmalar\u0131n\u0131 al\u0131\u015f\u0131lmad\u0131k bir s\u00f6ylem d\u00fczlemine ta\u015f\u0131mak i\u00e7in kullan\u0131l\u0131r. Modern ara\u015ft\u0131rmalarda da Gryllos\u2019un, hayvanlar\u0131n ak\u0131l ve erdem sahibi olup olamayaca\u011f\u0131na ili\u015fkin antik tart\u0131\u015fmay\u0131, \u00f6zellikle Stoac\u0131lar\u0131n insan ile hayvan aras\u0131nda kurdu\u011fu rasyonellik ayr\u0131m\u0131n\u0131 hedef alan ironik ve parodik bir yap\u0131 i\u00e7erisinde i\u015fledi\u011fi vurgulanmaktad\u0131r[7]<\/sup><\/a>. Plutarkhos\u2019un hayvanlara belirli \u00f6l\u00e7\u00fclerde rasyonellik atfetmesi, Stoac\u0131 insan-merkezli hiyerar\u015finin basit bir reddinden ziyade, hayvanlar\u0131n ak\u0131l, erdem ve ahlaki de\u011fer bak\u0131m\u0131ndan konumunu yeniden tart\u0131\u015fmaya a\u00e7an daha geni\u015f bir felsef\u00ee \u00e7er\u00e7eve i\u00e7erisinde de\u011ferlendirilmelidir[8]<\/sup><\/a>. Bu nedenle Gryllos\u2019un hayvan personas\u0131 arac\u0131l\u0131\u011f\u0131yla bilgece konu\u015fmas\u0131, eserin temel hiciv mekanizmas\u0131n\u0131 olu\u015fturur: insan\u0131n kendisine atfetti\u011fi ak\u0131l ve erdem, insan d\u0131\u015f\u0131 bir varl\u0131\u011f\u0131n a\u011fz\u0131ndan yeniden de\u011ferlendirilirken, insan-hayvan ayr\u0131m\u0131n\u0131n dayand\u0131\u011f\u0131 varsay\u0131m\u00adlar ironik bi\u00e7imde tersine \u00e7evrilir.<\/p>\n

Bu \u00e7evirideki orijinal metin Plutarkhos\u2019un s\u00f6z konusu eserinin 1895 y\u0131l\u0131nda Gregorius N. Bernardakis taraf\u0131ndan yay\u0131mlanm\u0131\u015f edisyonundan al\u0131nm\u0131\u015ft\u0131r[9]<\/sup><\/a>.<\/p>\n

[1]<\/a> \u00a0\u00a0\u00a0 Kr\u015f. Treu 1873.<\/p>\n

[2]<\/a> \u00a0\u00a0\u00a0 Cherniss & Helmbold 1957, 489-491.<\/p>\n

[3]<\/a> \u00a0\u00a0\u00a0 Bk. LSJ, s.v<\/em>. \u03b3\u03c1\u1fe6\u03bb(\u03bb)\u03bf\u03c2.<\/p>\n

[4]<\/a> \u00a0\u00a0\u00a0 Herchenroeder 2008, 348 vd.<\/p>\n

[5]<\/a> \u00a0\u00a0\u00a0 Horky 2017, 121 vd.<\/p>\n

[6]<\/a> \u00a0\u00a0\u00a0 Herchenroeder 2008, 359 vd.<\/p>\n

[7]<\/a> \u00a0\u00a0\u00a0 Horky 2017, 125 vd.<\/p>\n

[8]<\/a> \u00a0\u00a0\u00a0 Newmyer 2006, 48 vd.<\/p>\n

[9]<\/a> \u00a0\u00a0\u00a0 Bernardakis 1895, 82-100. G\u00fcncel \u0130ngilizce \u00e7eviri i\u00e7in bk. Newmyer 2020.<\/p>\n

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