Max Scheler’de ve Takiyettin Mengüşoğlu’nda insan
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Tarih
2022
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Maltepe Üniversitesi, Lisansüstü Eğitim Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Max Scheler, insan problemini bağımsız bir disiplin olarak inceleyerek felsefi antropolojinin kurucusu olmuştur. Günümüzde diğer bilimlerin gelişmesi ile birlikte insan ve insana dair tüm bilinmeyenler aydınlatılmaya çalışılmaktadır. Scheler’in yaşadığı çağda biyoloji, psikoloji ve sosyolojinin gelişmesi Scheler’in insanın diğer canlılar arasındaki “özel yerini” araştırmaya ve İnsanın Kozmostaki Yeri’ni felsefi olarak incelemeye itmiştir. Max Scheler İnsanın Kozmostaki Yeri adlı kitabında insanın özel yerini “insan nedir?” sorusunu sorarak iredelemeye koyulur. İnsanın bu özel yerini belirlerken “insanla hayvan arasındaki fark bir derece farkı mıdır?” diye sorarak ortak ve farklı yanlarını incelemeye başlar. Bu inceleme sonucunda insanı özel kılan alanın , psişik varlık alanı basamklarının ötesinde yer alan ve hayvanlarda az da olsa bulunan seçme ve zekanın dışında yer alan Tin(Geist) olduğunu belirtir. İnsanı insan yapan bu Tin’dir. Mengüşoğlu’ya göre, İnsanın “Tin(Geist) kıskacına” alınması ve buna göre açıklanması felsefi antropolojiyi çıkmaza sokmuştur. Takiyettin Mengüşoğlu’nun insan problemlerine yaklaşımı, onun deyişiyle “ metafiziğin çıkmazlarına girmeden, yaşamın içine, insanın yapıp ettiklerine ve eylediklerine” odaklanmıştır. Mengüşoğlu’ya göre, insanın fenomenler dünyasında incelenmesi, onun “varlık fenomenlerine” bakılması, insan hakkındaki problemlere cevap getirmeyi kolaylaştırır. Ancak, bu noktada şöyle bir soru sorulabilir: Scheler’in insan yaklaşımı ne ölçüde “metafizik” sayılabilir?
Max Scheler became the founder of philosophical anthropology by examining the human problem as an independent discipline. Today, with the development of other sciences, all unknowns about human and human beings are tried to be illuminated. The development of biology, psychology and sociology in the age in which Scheler lived has pushed Scheler to investigate man's "special place" among other living things and philosophically examine Man's Place in the Cosmos. In his book The Place of Man in the Cosmos, Max Scheler begins to make man's special place by asking the question "what is man?" When determining this special place of man, he begins to examine the common and different sides of man by asking " is the difference between man and animal a degree?" As a result of this examination, it is Tin (Geist) who is located beyond the dynamics of the psychic field of beings and outside of the selection and intelligence that is little found in animals. It's this Tin that makes us human. According to Mengüşoglu, the taking of man into the "Tin (Geist) clamp" and its disclosure accordingly has put philosophical anthropology at an impasse. Takiyettin Mengüşoğlu's approach to human problems is, in his words, focused on "the in-life, what man does and what he does, without getting into the impasse of metaphysics." According to Mengüşoglu, the study of man in the world of phenomena, looking at his "phenomenon of being", facilitates the response to problems about man. However, at this point one can be asked: to what extent can Scheler's human approach be considered "metaphysical"?
Max Scheler became the founder of philosophical anthropology by examining the human problem as an independent discipline. Today, with the development of other sciences, all unknowns about human and human beings are tried to be illuminated. The development of biology, psychology and sociology in the age in which Scheler lived has pushed Scheler to investigate man's "special place" among other living things and philosophically examine Man's Place in the Cosmos. In his book The Place of Man in the Cosmos, Max Scheler begins to make man's special place by asking the question "what is man?" When determining this special place of man, he begins to examine the common and different sides of man by asking " is the difference between man and animal a degree?" As a result of this examination, it is Tin (Geist) who is located beyond the dynamics of the psychic field of beings and outside of the selection and intelligence that is little found in animals. It's this Tin that makes us human. According to Mengüşoglu, the taking of man into the "Tin (Geist) clamp" and its disclosure accordingly has put philosophical anthropology at an impasse. Takiyettin Mengüşoğlu's approach to human problems is, in his words, focused on "the in-life, what man does and what he does, without getting into the impasse of metaphysics." According to Mengüşoglu, the study of man in the world of phenomena, looking at his "phenomenon of being", facilitates the response to problems about man. However, at this point one can be asked: to what extent can Scheler's human approach be considered "metaphysical"?
Açıklama
Anahtar Kelimeler
İnsan, Felsefe, Antropoloji, Tin, Man (Human), Philosophy, Anthropology, Sprit (Geist)
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Şimşek, O. (2022). Max Scheler’de ve Takiyettin Mengüşoğlu’nda insan / Man in Max Scheler and Takiyettin Mengüşoğlu. (Yayımlanmamış Yüksek Lisans Tezi). Maltepe Üniversitesi, Lisansüstü Eğitim Enstitüsü, İstanbul.
