2013 Sayı 21

Permanent URI for this collectionhttps://hdl.handle.net/11452/12973

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    Heideggerian interpretation of primordial thinking in heraclitus' philosophy
    (Uludağ Üniversitesi, 2013) Çüçen, A. Kadir; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Felsefe Bölümü.
    The main aim of this presentation is to explain and analyse the primordial thinking structure of Heraclitus’ philosophy according with the basis of German philosopher Martin Heidegger’ philosophy, especially in the ontology of his interpretation of pre-Socratic philosophy. Heidegger holds that Anaximander, Parmenides, and Heraclitus were the only primordial thinkers because they thought the beginning, Being. These Pre-Socratics represent the most significant historical philosophical period because they asked the most primordial philosophical question, the question of Being, Seinsfrage. Rainer Martin calls Heidegger's understanding of the primordial thinking as beginning and nonprimordial thinking as inception. At the Beginning of philosophy, there were many philosophers, but only a few of them thought "Beginn". Heidegger distinguishes these from the rest of the Greek philosophers. Heraclitus' thinking is presented in contrast to Parmenides' thought of Being. For Heraclitus, everything is in flux; so everything is becoming. For Heidegger, this distinction runs through the whole history of philosophy. However, Heidegger points out that the doctrine of becoming must not be interpreted at the same level with Darwinism because the contrast of becoming and Being is represented in Greek thought uniquely and selfsufficiently and not as in later thoughts.Heidegger maintains that although the distinction between Being and appearance is equally primordial with the distinction between Being and becoming, the connection has been inaccessible to us. Heidegger explains the distinction between Being and appearance in the following quotation: "At first sight the distinction seems clear. Being and appearance means: The real in contradistinction to the unreal, the authentic over against the inauthentic."
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    Humanism: A new view on an eternal problem
    (Uludağ Üniversitesi, 2013) Mamedov, Nizami M.
    The article reveals that the main socio-philosophical doctrines: 1) approach social development mainly in an abstract way, regardless of human nature; 2) do not take into consideration the factors of vagueness and self-organization which are an integral part of human being’s vital activity; 3) do not adequately inquire into the role of cultural facts in a historical perspective. Cataclysms in the modern world, socio-economic, ecologic and other crises appear in a different light if considered in the context of conceptions about human nature. A move of society towards genuine humanistic existence depends, to a great extent, on the prospects of all round development of a human being, his/her personal moral qualities. It is highlighted that the inability to reasonably manage social processes, which are determined by the archaic human nature, causes danger to humankind. The human mind has its own history and many traces of the previous stages of development are imprinted into the psyche. The unconscious recreates our original nature, its instincts and a special mode of thinking. One cannot give up the idea of existence of aggressive instinct rooted in our contemporaries. This factor poses serious threats for civilization in the context of unprecedented increase of technical equipment within the community. Awareness of the necessity to redirect aggression along with a geographically widespread implementation of this global program may become a turning point in the history of humankind.
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    The richness of perceptual content
    (Uludağ Üniversitesi, 2013) Sandıkcıoğlu, Pakize Arıkan
    This study aims to present one of the most effective arguments given against conceptualism about perceptual content. Conceptualism is the view that perceptual content is wholly conceptual, so that a subject cannot undergo a perceptual experience unless he possesses concepts that properly characterize the content of his experience. The Argument from Richness of Perceptual Content states that perceptual content cannot be conceptual because it contains so many details that it is unlikely that a subject deploys so many concepts while having a perceptual experience