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Cahid

Assoc. Prof. Dr.

The Enneads, created under the supervision of Porphyry after the death of Plotinus (d. 270), the first and most important representative of Neoplatonism, are considered the founding text of this school. Plotinus’ theory of emanations in the Enneads basically includes a four-stage emanation structure in the form of One (Hen), intelligence (nous), spirit (psukhe) and universe. Hen, nous and psukhe represent the "higher world", and the material realm, consisting of four elements, represents the "lower world". There is an inherent diversity between these two worlds. This diversity will be assigned between necessary beings and possible beings in Avicenna. However, even though those existing in the lower world bear similarities to those in the higher world, it is not possible for them to be "exactly" like those in the higher world. In the system of the philosopher, the ’One’ in the relationship between God and the universe is a god who both maintains continuity in giving existence without interruption and maintains contact with the eternal being, even if hierarchically. Therefore, Plotinus appears before us as a system philosopher who develops an entirely original model of explanation that departs from both Aristotle and Plato’s god-universe explanations. Without knowing Plotinus’ scheme of being, it is not possible to understand his ideas about virtues, purification and the theory of assimilation. Because the virtues that we encounter in Plato and especially Aristotle are considered as an ethical and political merit, reflected in behavior, and measurable by detecting the "middle" of extremes. As for Plotinus, he changed the definitions of the virtues.There are many clues in the Republic that Plato views the person as something that enables to transform himself into an ideal human being through abstraction. As Gerson clearly puts it, it is Plotinus who enabled this transformation to be addressed as a "subject" and made the superiority of the Universal Good the clear basis of ethics. The ideal human being exalted by Plotinus, on the one hand, turns towards the divine by aiming to be like himself, and on the other hand, turns towards the sensible world in order to realize and develop all his virtues. However, achieving justice in the body or the city is not the real goal. The visibility of political virtues in the city can only be a stepping stone. In this sense, the definition of the four virtues has also changed. For instance, Wisdom and Fatanah means "The soul does not share thoughts with body and does its own actions"; chastity means “the soul is not affected by what affects the body”; courage means “the soul is not afraid to leave the body”; justice means “the soul follows the reason and the Universal Spirit and does not resist them.” These definitions are remarkable in that they show that virtue theory has evolved in a completely different direction from the Aristotelian perspective. The difference between Plotinus and Aristotle lies in the metaphysical formation of morality rather than its practical positioning. In particular, unlike Aristotle’s concept of mesotes, that is about behavior and practice, Plotinus’ meson is about internal activity and action. Plotinus’ arete is found not in the mesotes of ethical practice and action, but in the meson of soul and reason. According to Aristotle, virtue is the perfection (akrotes) of the soul comprehended by observing the mesotes between two extremes/evils, while according to Plotinus, the perfection of the soul is the theoretical comprehension of the meson between the two worlds, higher and lower. As Stamatellos points out, while in Aristotle the perfection of the soul derives from ethical practice, according to Plotinus the perfection of the soul is established in the contemplation of the intelligible world, far beyond ethical practice. It seems to us that Plotinus’ being the owner of almost one of the two main metaphysical doctrines in the period from Plato to Descartes and his position in the view of Platonism, with its fundamental differences against Aristotelianism in terms of its power of influence, has created a transformation not only in metaphysical doctrine but also in the basis and understanding of moral philosophy. This individual-centered understanding, without denying the contribution of political virtues at the initial level of moral transformation, but aiming to attain the ideal of purification by turning to oneself and leaving behind the physical forms of perception of the soul and all boundaries, especially language, presented a human concept that differentiated itself from the previous perspectives and pioneered many of the subsequent philosophical, religious and mystical school.&nbsp;

Virtues in Plotinus: The Theory of Purification and Assimilation (to God) in the Enneads (I,2,19)

Emrah

Heidegger viewed the history of philosophy as an account of a “natural” course of cognizing about being. Throughout the history of thought, philosophy has primarily been tasked with determining how being reveals its meaning. However, discrete periods of thought have overlooked the idea that the fundamental question of philosophy is to ask what being means; rather, philosophers have often questioned what being is. The latter form of the question represents a reduction that identifies being with singular entities: the most typical feature of such a reduction is the problem of substance. During the process of what Heidegger called the history of metaphysics, the problem of substance began to be inferred in the context of the conception of a dual world. This concept can be observed particularly in Plato’s thought but attained predominance with Descartes, the most important thinker of modern philosophy. In other words, the problem of being transformed into the mere problem of knowing and philosophy became a theoretical inquiry into the subject-object relationship. Consequently, how the subject relates to the external world and more importantly, how the being/existence of the external world can be proven become fundamental questions evoked from the epistemological subject-object relationship. According to Heidegger, such questioning indicates a departure from the original question, what is authentic in thought. Therefore, philosophy must decipher this approach that separates the subject and the object to re-establish a relationship with the authentic form of the question and reveal the meaning of existence. According to Heidegger, the true thought process begins with the asking of the real question, which reveals the unity of the subject and the object by deconstructing the subjectivity of the subject. The terms subject and object also become obsolete/null in such a context because they derive from the epistemological approach that enables the polar perspective. Da-sein, the focal concept of the Heideggerian approach, annulled the subject and the object. Da-sein marks human existence, indicating its essential feature as being-in-the-world, which indicates a unity that opens horizons of meaning by intertwining human being and beings. The concept of Da-sein has been used since Heidegger’s Being and Time and is positioned as the center of comprehending how being means by subjecting to the expansion of signification along the line of Heidegger’s thought. In this conception, to be human is to relate to existing phenomena in the context of certain interests: a fundamental concern related to one’s existence is evoked on the basis of such relations. Human beings bring objects into existence for themselves and accord them with meaning in the contexts of their most basic interests. However, Heidegger labels anxiety as the bedrock underlying all human interest. Concerns about the origins of their interests evoke in people the emotional state of fear about a definite object. Conversely, anxiety about their very existence places human beings in an emotional state induced by an uncertain object. In anxiety, a person encounters the nothingness of the individual’s existence; in other words, the person confronts mortality. Human beings are creatures without a place, originless, oscillating in nothingness because they are mortal. Therefore all human actions are designed to escape from the state of nothingness. Human beings are caught or lost while being-in-the-world. Therefore, instead of being omnipotent and capable subjects, human beings tend to be ejected from their own centers against their will. Heidegger accords particular importance to pre-Socratic thinkers in this context because these semipoet-thinkers could interpret the destructive human relationship with being by perceiving this overlooked feature of human existence. This approach reveals an individual as a tragic being vis-à-vis the person’s existence because human beings are not determiners in their relationship to being; rather, this association is characterized by unpredictability, which precisely manifests being-in-the-world. Humanity’s relation to things is not a relationship of knowing, and every relation constructed to reveal the truth of human connections with things concerns a relationship that shifts human beings from their positions and transcends knowability. Therefore, one’s orientation to objects should not be conceived as a relationship between mutually exclusive constituent elements. Human beings extend toward their individual deaths as they exist in-between birth and death; they realize their being during this period of extension between birth and death as they attempt to escape from their ultimate end. Put differently, human beings make the world what it is. The history of metaphysics viewed the human being as an animal rationale. In so doing, it missed this critical point and did not ask the essential question about the meaning of man’s being-in-the-world.

An Analysis of the Problem of the Being of the External World in Heidegger

Çağlar

Assist. Prof. Dr.

Physicists and philosophers have questioned the reality of time in varied ways. It may appear absurd to claim that time is unreal, but what is questioned is our daily perception of time. McTaggart’s paradox represents a well-known argument for the unreality of time. McTaggart defined two different conceptions of time: the A-series and the B-series. The Aseries plots events as future, present, or past. Future events first become present, and then past, denoting a constant change in temporal representations. Therefore, the A-series notion is self-contradictory. The B-series conception positions events in relation to each other as either earlier or later. McTaggart argued that the reality of time should depend on the A-series and concluded that time is unreal because this representation is self-contradictory.McTaggart mentioned Spinoza among philosophers who thought time was unreal.1 However, Spinoza’s stance toward the reality of time is debatable. In any case, Spinoza’s justifications for questioning our perception of time differed substantially from present-day ideas on this topic. This article addresses Spinoza’s view on time, emphasizing that his general understanding of time and the varied concepts he mooted in this context should be carefully scrutinized. The present paper also attends to the historical contexts of Spinoza’s ideas on time, for instance, the then-prevailing debates on infinity, causation, God, and the Cartesian philosophy of nature. Finally, the study examines Spinoza’s philosophy of time against modern notions such as Laplacian determinism and the block universe theory that was postulated in congruence with determinism.&nbsp;According to Alexandre Kojève, although Spinoza successfully developed the ideal of the whole, his theory lacked the essential element of time. McTaggart and Kojève are not the only scholars who believe that Spinoza rejected the reality of time. Spinoza emphasized that everything should be conceptualized sub specie aeternitatis, or viewed in relation to the eternal. On the other hand, his understanding of infinity was not based on what is temporal: he stated clearly that the eternal being should not be defined in relation to duration or time. Eternity has been defined in two discrete ways throughout the history of philosophy. First, the Aristotelian definition asserts an eternity with no beginning or end in time (sempiternity). Second, the Platonist definition states that eternity characterizes that which is unchanging and timeless (e.g., Plato’s theory of forms). Spinoza’s conception appears to approximate the opinion of timeless infinity because he insisted that the eternal being is beyond time. Yet, Spinoza did not posit an ontological distinction between the finite world and the eternal being that transcends our world. In this sense, his consideration of the eternal is said to entail sempiternity.Duration (Lat. duratio) forms a crucial concept in Spinoza’s view of time. Spinoza associated duration with eternity and substance, describing it as an “indefinite continuation of existence.” (E2D5) Duration is the persistence of finite things; thus, it refers to an activity similar to the eternal existence of being rather than a temporal period. Duration is not temporal per se. Rather, time is created by delimiting duration through quantitative comparisons. Hence, time results from the way we cognize and determine phenomena, even though substance is unbounded and infinite in all ways. From the modern epistemic viewpoint, Spinoza’s time is perspectival: it emanates from the specific relationship between human beings and the universe.&nbsp;At first glance, Spinoza’s timeless understanding of the infinite resembles Laplacian determinism and approximates the block universe theory, which suggests that the universe is fixed in four dimensions. However, Spinoza’s ontology differed in an essential aspect: it did not depend on a mechanistic natural philosophy according to which causal relations are external. Conversely, Spinoza unified God as the immanent cause and transient causation, proposing that the substance causes itself. Therefore, Spinoza criticized Cartesian philosophy, which deemed that movement and matter were detached from each other. Spinoza’s critique also indicated the metaphysical unification of the eternal being and physical necessity.

Spinoza and the Reality of Time

Harun

Damla

The examination of human existence has long been a focal point within the philosophical discourse. In this regard, individuals experience life events and subsequently reflect on their evolving essence, thus assuming inherent responsibilities. These responsibilities, in turn, propel individuals toward existential nausea, a phenomenon in which the weight of one’s choices and obligations becomes palpable. Based on the framework of Danish theologian and philosopher Søren Kierkegaard, existence denotes the condition of being a distinct entity in deliberate actions and decision-making. Consequently, the human condition entails the potential for experiencing different states of nausea, due to the burdens of such responsibilities. Paradoxically, the desire to transcend existential nausea motivates individuals to determine their significance and purpose in the virtual world.In essence, Kierkegaard’s perspective illuminates the delicate relationship between lived experience, personal responsibility, and the existential quest for meaning in both the physical and virtual dimensions of human existence. The fact that increasingly sophisticated technology is shaping our daily lives raises the question of how individuals can realize human existence in the metaverse, which is being promoted as a virtual paradise. According to Kierkegaard, while existence refers to making decisions through certain efforts, this universe produces quick decisions and avoids responsibilities by creating a perception that it facilitates life. This form of existence, which is pleasure-oriented and void of responsibilities, has significantly changed individual lives. This may also result in pure ego-centrism and bring individuals to the brink of mental issues such as narcissism. As Kierkegaard argued, when an individual only remains in the center, he/she becomes insensitive to others.While a virtual paradise free from nausea is promised to individuals, it will eventually destroy the ability to make decisions and question life choices. In this regard, Kierkegaard proposed a philosophical framework that divides human existence into three stages:1. Aesthetic Stage: In this initial stage, individuals are mainly driven by sensory pleasures, desires, and the pursuit of novelty and immediate gratification. However, Kierkegaard believed that such pursuit can ultimately lead to asense of emptiness and despair.2. Ethical Stage: The second stage involves a transition toward a more principled and ethical way of life. Individuals in this stage tend to recognize the need for moral principles,3. Religious Stage: According to Kierkegaard, this is the highest stage, in which individuals tend to find meaning and purpose through their relationship with God. Here, faith and spirituality become central to their existence. Kierkegaard also emphasized the importance of a personal, passionate relationship with God, as a source of true fulfillment.Overall, Kierkegaard viewed these three stages as part of a personal and subjective journey that is not necessarily completed by everyone. He also suggested that individuals could “experience despair” if they fail to progress beyond the aesthetic stage or if they lack a genuine commitment to complete the latter two stages.As for aesthetic existence, it characterizes today’s pleasure-driven individuals who are fixated on instant gratification, without any regard for the past or future. In this case, the metaverse, a digital realm that enables effortless existence through augmented reality, is fueling this focus on immediate pleasure. However, thismyopic pursuit will inevitably lead to dissatisfaction and objectification, mirroring Kierkegaard’s characters Don Juan, who endlessly chases desires, and Johannes, who seeks pleasure through intellectual allure and lives without responsibility. Meanwhile, Mephistopheles epitomizes this pursuit in the metaverse, offering a seemingly perfect life, while scheming to claim souls. As Kierkegaard posited, the illusion of happiness and pleasure in this pursuit generally enslaves individuals, alienating them from their true selves and ultimately resulting in despair and depression.

Kierkegaard’s Stages of Existence and the Metaverse: The Soul Search of “Homo Virtualis” in the Digital World

Necmiye

Öğretim Görevlisi Dr.

As a discipline, philosophy has been concerned with existence, reason, free will, knowledge, the origins of people’s moral and religious beliefs, and many other issues. Philosophers have generally been concerned with questions about how things fit together. In this traditional understanding, separating philosophy from psychology, history, or political science was impossible. As a new movement, experimental philosophy seeks a return to this traditional vision, and, similar to philosophers of past centuries, experimental philosophers are concerned with how people think.3 No standard or agreed-upon definition exists for experimental philosophy as a term. However, experimental philosophy can be defined as a new philosophical movement dating back nearly two decades, one that uses empirical methods to answer the philosophical questions that have persisted for centuries alongside traditional philosophy. Many different definitions have been proposed regarding how experimental philosophy as a term should be used. In the generally preferred usage, the term has a comprehensive extension and unclear boundaries.4 For example, some definitions state experimental philosophy to be an empirical study that has emerged to contribute to philosophical debates. However, other definitions have also stated that empirical study may not be the only purpose, because while some philosophers conduct experimental research, others focus only on theoretical studies.5&nbsp;Experimental philosophy as a term selects no single approach or topic but rather philosophical topics that include many sub-branches, ranging from ethics to epistemology and the philosophy of language. Experimental philosophers work in all these areas and more, and they also bring a variety of empirical approaches. No single approach or purpose is found that covers these studies. For example, some experimental philosophers see their work as an extension of traditional philosophy, while other experimental philosophers describe themselves as radical critics of traditional analytical philosophy.6 The common point uniting these philosophers is the belief that philosophical progress requires empirical research and the desire to take an active role in the design and conduct of this research.7 Still, a view shared with a much broader range of philosophers and critics of experimental philosophy is the claim that experimental methods, at least in principle, can reveal truths that always hold. Apart from this claim, no deep ideological consistency is found among experimental philosophers as a whole.8&nbsp;Rather than basing their work on research by psychologists and cognitive scientists, experimental philosophers conduct their work alone or with other researchers in the social sciences.9 In some respects, this is not an unprecedented development. Philosophy has historically been consistently concerned with human nature, culture, and cognitive studies. The emergence of social sciences as a unique discipline has been more recent. Some philosophers continued their experimental studies after psychology and anthropology had left the humanities. However, experimental philosophers mainly illuminate the nature and origins of the judgments central to traditional analytical philosophy by using empirical methods rather than merely seeking the views of unconventional groups or cultures. For this purpose, experimental philosophers have tended to conduct experimental studies using survey methods.10 In other words, experimental philosophers examine intuitions about topics that have long been accepted as the domain of philosophy. However, instead of using the methodology of traditional philosophy, they use systematic empirical studies, statistical analyses, and cognitive hypotheses familiar to cognitive science.11 In this context, experimental philosophy can be defined as the empirical investigation of the psychological and neurological mechanisms underlying philosophical judgments and the factors affecting them.12In light of this, the current study aims to explain the principal motivation of experimental philosophy. In so doing, I will give a brief overview of the methodological difference between traditional philosophy and experimental philosophy, mainly by explaining what philosophical intuitions are and what role intuitions have in experimental philosophy. Then I will examine the latest developments and discuss the criticisms that have been brought to the results of these studies. Another purpose of this study is to contribute to the Turkish literature on philosophy by investigating the latest developments in this field. This field is quite new and and limited to only a few studies in the Turkish literature on philosophy. As such, this study examines the results from some experimental studies and reveals the similarities and differences this method has with traditional philosophy.&nbsp;

A New Movement in the Philosophical Tradition: Experimental Philosophy

Mustafa

Res. Assist. Dr.

Mehmet

Cenk

Science has certain unique characteristics that set it apart from other fields of intellectual activity or inquiry. While this may seem intuitively true, providing a justification for this assertion is philosophically important. For decades, philosophers have tried to justify this claim by developing criteria for demarcating science from non-science and its undesirable offshoot (i.e., pseudoscience). Each proposed criterion has been subject to both support and criticism, giving rise to a rich body of literature commonly referred to as the demarcation problem.For certain, valid, and good reasons, the demarcation problem has primarily been the subject of study by philosophers. However, this study takes a different approach, shifting the issue from the philosophers’ domain to that of scientists. To clarify, this study aims to understand how experienced scientists from different disciplines view the problem of demarcation.To explore the views of scientists regarding a philosophical issue such as demarcation may not appear significant at first glance. Upon closer examination, however, one can draw specific positive lessons from such research. Philosophical studies can benefit from scientists’ views in an informative way. Directing fundamental questions such as “What is science?” or “Is there a criterion for demarcating science from other domains?” to different yet relevant interviewees may enrich the traditional philosophical discussion on the problem. Furthermore, the answers obtained from scientists who are actively engaged in science could lead to the revision of concepts used by philosophers. In turn, this has the potential to make ongoing philosophical debates more meaningful. Therefore, this paper not only aims to examine the demarcation problem from scientists’ perspectives but also strives to contribute to the debates revolving around the problem.In the first section of this paper, we provide a brief history of the demarcation problem, focusing on its significance and evolution. This historical introduction is not detailed because presenting the evolution of the problem from logical positivism to the present day is beyond the scope of our purposes. Nevertheless, we believe that this introductory overview will guide readers through the rest of the paper. In the second section, we elaborate on the paper’s methodology and the data we obtained. We employed the qualitative method known as the structured interview technique. This methodology is advantageous because it allows the interviewees to express their subjective experiences and personal thoughts. In this way, we aim to capture and evaluate scientists’ perspectives in their own words. Interviews were conducted with 30 scientists who were divided into two main groups: 15 natural scientists and 15 social scientists. The group of natural scientists contains an even distribution across various disciplines, including physics, chemistry, biology, astronomy and space sciences, and geology, with three representatives from each field. Similarly, among the social scientists, we ensured an equal distribution of three sociologists, three psychologists, three economists, three historians, and three archaeologists.&nbsp;In the third section, we examine and evaluate the responses to the interview questions we posed, especially focusing on those that we found interesting using comparisons and contrasts. After asking introductory questions to assess the interviewees’ expertise, we moved on to the five main questions about the demarcation problem. These five questions constitute the core of this research. The first question addresses whether a fundamental difference exists between scientific and non-scientific activities. The second question explores the relationship, if any, between science and nonscience. The third question is more open-ended and asks the interviewees to describe the basic features of science. The fourth question inquires about why so-called pseudoscientific subjects are not taught at the university level in Türkiye. The fifth question examines the importance of the demarcation problem and whether the interviewees perceive it to be significant.In the final section, we list the main findings and provide suggestions for further studies similar to ours. We have identified three primary findings. First, many of the thoughts the scientists expressed align with the philosophical views found in the literature. Second, no consensus was found among the scientists regarding the demarcation problem, which seems to reflect the lack of consensus among philosophers. Third, most of the scientists we interviewed, with a few exceptions, were unfamiliar with the main topics in the philosophy of science. When considering these overall findings, we conclude that differently structured interviews could improve data quality, leading to more justified responses. Improved data quality could positively impact the enrichment of philosophical perspectives on the demarcation problem. Therefore, integrating more qualitative research into the methodology of the philosophy of science appears to be essential.

Scientists’ Perspectives on the Demarcation Problem

Eylem

Nowadays, a bridge is being built between continental philosophy and analytic philosophy through phenomenology. This can be attributed to the fact that phenomenology and analytic philosophy are rooted in common questions, that their paths have crossed again and again in various ways throughout their historical development, and partly to the similarity of their philosophical expectations. The article addresses the tidal relationship between the two philosophies through the question of "meaning" or “sense” while trying to clarify the background of the cooperation that has emerged in the field of philosophy of mind in recent years. The first part confronts the two philosophies, one centred on meaning and linguistic analysis, the other on the analysis of linguistic acts of consciousness in which meaning emerges, through the encounter between Frege and Husserl at the origin. Frege distinguishes between the sense (meaning) and the reference of an expression, and places sense in a third field that is neither psychic nor physical. The result of this semantic realism is the so-called linguistic turn. Sense, which is not sensible in itself, becomes accessible through its embodiment in language and through a linguistic analysis. Husserl, like Frege, recognises the objectivity of meaning, but still wants to consider it in relation to consciousness. Whereas Frege completely excludes meaning from consciousness and makes it accessible through linguistic analysis, Husserl places it within the intentional structure of consciousness. According to latter, despite meaning being embodied in language, it essentially manifests itself in linguistic acts of consciousness. Therefore, the way to make meaning explicit is not through linguistic analysis, but through an intentional analysis of these acts. From this historical encounter on the question of meaning, the paths of analytic philosophy and phenomenology begin to diverge.&nbsp;For the founders of analytic philosophy, as well as for other philosophers who followed them by staying within the framework of the idea of "linguistic turn" and a "linguistic" philosophy, sense is only a linguistic sense, i.e. meaning. However, Husserl claims that meaning is contained not only in linguistic acts but in all acts of consciousness. Therefore, the concept of meaning [Bedeutung] extends into a non-linguistic concept of sense [Sinn]. After the concept of intentionality entered the horizon of analytic philosophers, an interest in phenomenology gradually arose from this coast, and a Fregean interpretation of intentionality emerged. The second part begins by explaining this interpretation, where the act of expression serves as the role model for explaining the intentionality of all acts of consciousness. It then argues that this interpretation leads to the conception of meaning as a ready-made intermediary between the act and its object, completely different from both of them, thus failing to reflect the originality of the phenomenological concept of intentionality. However, the sense that is immanent to all acts of consciousness and with which objects are given to us is in fact a sense that has already been permeated by language. The objective of phenomenology, which conceives of intentionality as the constitutive correlation between consciousness and the world, is precisely to elucidate the constitution of this sense as meaning.&nbsp;The third and final part deals with the genetic relation that phenomenology claims to exist between a linguistic meaning and a pre-linguistic sense constituted in immediate experience. It also argues that a philosophy solely limited to a linguistic analysis must be complemented by a theory of experience. According to phenomenology, the sense with which the world and the things we experience are given to us is the product of a genetic process of construction that goes on from the lowest pre-linguistic levels of experience to the highest linguistic levels. This sense also has a pre-linguistic dimension, completely independent of language, which can never be reduced to concepts, and this pre-linguistic sense is the origin of linguistic meaning. Since there is a continuum between the linguistic/logical sphere and the pre-linguistic/pre-logical experience sphere, and since the former is grounded in the latter, a "linguistic" theory must always be complemented by a theory of experience. Phenomenology, as a philosophy that describes the essential structures of the correlation between consciousness and the world as well as their genetic constitution, can adequately undertake the task of presenting a theory of experience that precedes the question of meaning and can thus complement a philosophy of language. When analytic philosophy shifted its focus from the philosophy of language to the philosophy of mind, it too began to discuss issues which were familiar to phenomenology from the very beginning, such as intentionality, conceptual and non-conceptual mental contents, phenomenal consciousness, mainly aimed at understanding the relation between consciousness and the world. Therefore, it can be said that the reason for the vivid dialogue between analytic philosophy and phenomenology in recent years is because the interests of the two traditions overlap in this way. The talk of a "phenomenological turn" in analytic philosophy of mind and the circulation of the term "analytic phenomenology" are the clearest evidence of this.

Phenomenology and Analytic Philosophy

Şeyma

Continuity and Boundaries in Human-Animal Comparison in the Context of al-jahiz’s Kitab al-Hayawân

Rahime

In this study, the concept of virtue, which has a significant place in philosophy, especially in the field of ethics, is addressed within the context of Kantian ethics. To arrive at a better understanding of the concept of “virtue,” Kant’s universally valid framework will be examined. His definitions of virtue and duties of virtue and their connections with moral law, good, and happiness, which are the main determining concepts of Kantian ethics, are explained. This study examines Kant’s definitions of virtue, its relationship with moral law, and its place and importance in his theories. Kant defined “virtue” as the strength of a rational will to act according to one’s sense of duty. This strength stems from the moral law of practical rationality. To counter Kant’s argument, it can be said that humans are not just rational beings but have feelings, and virtuous acts are thus limited by individual dispositions and emotions. Therefore, humans can act virtuously, to the extent that they stand against their desires and dispositions. In other words, one can resist one’s own desires and inclinations through the moral strength of one’s own will. Therefore, virtue is the moral capability and perfection of a man. After analyzing the concept of virtue in Kantian ethics, it is evaluated from different perspectives. Considered objectively, virtue cannot be universalized or individually realized throughout one’s life, as Kant had proposed, because human beings are not only driven by pure reason, but also by feelings and impulses. However, this does not mean that complete virtue can never be attained universally. Considered subjectively, virtue is one’s determination to continually cultivate and develop moral maxims. Following the above arguments against Kantian virtue in relation to his concepts of the “highest good” will be explained as the result of virtue and happiness. The fact that the principle of virtue (moral principle) and the principle of happiness come from different sources does not mean that they are contradictory notions. According to Kant, the worthiness of being happy is a moral condition. Virtue refers to the worthiness of being happy. Therefore, virtue and happiness can help achieve the highest good. In the next section, the duties of virtue in Kantian ethics are investigated by scrutinizing Kant’s classification of these duties. Similar to Kant’s understanding of duty, the duties of virtue are divided into two groups: “duties to oneself” and “duties to others.” These duties are broadly about one’s own perfection and the happiness of others. The duties of “one’s own perfection” are “natural perfection” and “cultivation of morality.” The powers one has as potential for the realization of their natural perfection are the powers of the spirit, mind, and body. The “happiness of others,” which is the duty of virtue, consists of “natural welfare” and “moral well-being.” “Natural welfare” is based on benevolence andmoral well-being, which is a duty to others. This is a negative (limiting) duty. In other words, it is our duty to promote others’ happiness through moral well-being. The fundamental principle on which these duties are based is the intrinsic dignity of every human being. Kant elucidated these duties through examples. In conclusion, although the notion ofvirtue is not the basis of Kant’s ethics, further investigation shows that virtue has decisive importance in his theory ofethics. This study has presented the place and importance of virtue in Kantian ethics without categorizing it as either virtue ethics or not.

Kantian Relationship between “Moral Law” and Virtue: Separation or Companionship

Önay

Notes On Sanem Yazıcıoğlu’s Time, Perception, Memory in Husserl’s Phenomenology

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Muhsin

Prof.

Art as a Procedure of Signification

Zeynep

Assist. Prof.

From the Logos of the Natural World to the Logos of the Aesthetical World: Cézanne’s Listening Eyes

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Güncel

Art As A Relational “World” and The Deterioration of The Object in The New Aesthetic Experience

Adnan

The Meaning of Life as a Work of Art

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Archives of Philosophy - Felsefe Arkivi has been the scholarly publication of Istanbul University, Faculty of Letters, Department of Philosophy since 1945. It is an open access, peer-reviewed, journal published two times a year in June and December. As of 2024, the print version has been stopped. The journal has become an online-only publication.

Archives of Philosophy - Felsefe Arkivi aims to contribute to dissemination of knowledge in the field by publishing original research, translation and book review articles in Turkish, English, German and French.

Archives of Philosophy - Felsefe Arkivi has a scope that covers all areas of philosophy. The target group of the Journal consists of academicians, researchers, professionals, students, related professional and academic bodies and institutions.

All expenses of the journal are covered by the Istanbul University. Processing and publication are free of charge with the journal. There is no article processing charges or submission fees for any submitted or accepted articles.

Cengiz

DOAJ

SOBIAD

The Philosopher’s Index

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Archives of Philosophy

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Editor in Chief

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Editorial Management Board Member

Editorial Assistant

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Archives of Philosophy - Felsefe Arkivi has been the scholarly publication of Istanbul University, Faculty of Letters, Department of Philosophy since 1945. It is an open access, peer-reviewed, journal published two times a year in June and December.Archives of Philosophy - Felsefe Arkivi aims to contribute to dissemination of knowledge in the field by publishing original research, translation and book review articles in Turkish, English, German and French.Archives of Philosophy - Felsefe Arkivi has a scope that covers all areas of philosophy. The target group of the Journal consists of academicians, researchers, professionals, students, related professional and academic bodies and institutions.And French.

Aim & Scope

DOAJSOBİADThe Philosopher’s Index

Indexing and Abstracting

The journal is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> The subjects covered in the manuscripts submitted to the Journal for publication must be in accordance with the aim and scope of the Journal. Only those manuscripts approved by every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Changing the name of an author (omission, addition or order) in papers submitted to the Journal requires written permission of all declared authors.Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unethical behaviors. All manuscripts not in accordance with the accepted ethical standards will be removed from the publication. This also contains any possible malpractice discovered after the publication. Plagiarism Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. If plagiarism/self-plagiarism will be found authors will be informed. Editors may resubmit manuscript for similarity check at any peer-review or production stage if required. High similarity scores may lead to rejection of a manuscript before and even after acceptance. Depending on the type of article and the percentage of similarity score taken from each article, the overall similarity score is generally expected to be less than 15 or 20%. Double Blind Peer-Review After plagiarism check, the eligible ones are evaluated by the editors-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope. The editor provides a fair double-blind peer review of the submitted articles and hands over the papers matching the formal rules to at least two national/international referees for evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

Policies

The journal is an open access journal and all content is freely available without charge to the user or his/her institution. Except for commercial purposes, users are allowed to read, download, copy, print, search, or link to the full texts of the articles in this journal without asking prior permission from the publisher or the author. This is in accordance with the <a href="https://www.budapestopenaccessinitiative.org/read" target="_blank">BOAI</a> definition of open access.The open access articles in the journal are licensed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.en" target="_blank">CC BY-NC 4.0</a>) license.

All expenses of the journal are covered by the Istanbul University. Processing and publication are free of charge with the journal. There is no article processing charges or submission fees for any submitted or accepted articles.

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Editor should consider publishing correction if minor errors that do not effect the results, interpretations and conclusions of the published paper are detected. Editor should consider retraction if major errors and/or misconduction that invalidate results and conclusions are detected.Editor should consider issuing an expression of concern if there is evidence of research or publication misconduct by the authors; there is evidence that the findings are not reliable and institutions of the authors do not investigate the case or the possible investigation seems to be unfair or nonconclusive. The guidelines of <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> and <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> are taken into consideration regarding correction, retractions or expression of concern.

To guarantee that all papers published in the journal are maintained and permanently accessible, articles are stored in Dergipark which serves as a  national archival web site and at the same time permits LOCKSS to  collect, preserve, and serve the content.Additionally, authors are encouraged to self-archive the final PDF version of their articles in open electronic archives with  that conform to standards of Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>). Authors should provide a link from the deposited version to the URL of IUPress journal website.

<div style="text-align: left;">Archives of Philosophy – Felsefe Arkivi is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a></div>All submissions must be original, unpublished (including as full text in conference proceedings), and not under the review of any other publication synchronously. Authors must ensure that submitted work is original. They must certify that the manuscript has not previously been published elsewhere or is not currently being considered for publication elsewhere, in any language. Applicable copyright laws and conventions must be followed. Copyright material (e.g. tables, figures or extensive quotations) must be reproduced only with appropriate permission and acknowledgement. Any work or words of other authors, contributors, or sources must be appropriately credited and referenced.Each manuscript is reviewed at least two referees under double-blind peer review process. Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unnethical behaviors.All manuscripts not in accordance with the accepted ethical standards will be removed from the publication. This also contains any possible malpractice discovered after the publication. In accordance with the code of conduct we will report any cases of suspected plagiarism or duplicate publishing.

Ethics

Archives of Philosophy – Felsefe Arkivi adheres to the highest standards in research ethics and follows the principles of international research ethics as defined below. The authors are responsible for the compliance of the manuscripts with the ethical rules.- Principles of integrity, quality and transparency should be sustained in designing the research, reviewing the design and conducting the research.- The research team and participants should be fully informed about the aim, methods, possible uses and requirements of the research and risks of participation in research.- The confidentiality of the information provided by the research participants and the confidentiality of the respondents should be ensured. The research should be designed to protect the autonomy and dignity of the participants.- Research participants should participate in the research voluntarily, not under any coercion.- Any possible harm to participants must be avoided. The research should be planned in such a way that the participants are not at risk.- The independence of research must be clear; and any conflict of interest or must be disclosed.- In experimental studies with human subjects, written informed consent of the participants who decide to participate in the research must be obtained. In the case of children and those under wardship or with confirmed insanity, legal custodian’s assent must be obtained.- If the study is to be carried out in any institution or organization, approval must be obtained from this institution or organization.- In studies with human subject, it must be noted in the method’s section of the manuscript that the informed consent of the participants and ethics committee approval from the institution where the study has been conducted have been obtained.

It is authors’ responsibility to ensure that the article is in accordance with scientific and ethical standards and rules. And authors must ensure that submitted work is original. They must certify that the manuscript has not previously been published elsewhere or is not currently being considered for publication elsewhere, in any language. Applicable copyright laws and conventions must be followed. Copyright material (e.g. tables, figures or extensive quotations) must be reproduced only with appropriate permission and acknowledgement. Any work or words of other authors, contributors, or sources must be appropriately credited and referenced.All the authors of a submitted manuscript must have direct scientific and academic contribution to the manuscript. The author(s) of the original research articles is defined as a person who is significantly involved in “conceptualization and design of the study”, “collecting the data”, “analyzing the data”, “writing the manuscript”, “reviewing the manuscript with a critical perspective” and “planning/conducting the study of the manuscript and/or revising it”. Fund raising, data collection or supervision of the research group are not sufficient roles to be accepted as an author. The author(s) must meet all these criteria described above. The order of names in the author list of an article must be a co-decision and it must be indicated in the <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/45E23644BDEE41E09BB14937398BF28A" target="_blank">Copyright Agreement Form.</a> The individuals who do not meet the authorship criteria but contributed to the study must take place in the acknowledgement section. Individuals providing technical support, assisting writing, providing a general support, providing material or financial support are examples to be indicated in acknowledgement section.All authors must disclose all issues concerning financial relationship, conflict of interest, and competing interest that may potentially influence the results of the research or scientific judgment. When an author discovers a significant error or inaccuracy in his/her own published paper, it is the author’s obligation to promptly cooperate with the Editor-in-Chief to provide retractions or corrections of mistakes.

Editor-in-Chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, sexual orientation, citizenship, religious belief or political philosophy of the authors. He/She provides a fair double-blind peer review of the submitted articles for publication and ensures that all the information related to submitted manuscripts is kept as confidential before publishing.Editor-in-Chief is responsible for the contents and overall quality of the publication. He/She must publish errata pages or make corrections when needed.Editor-in-Chief does not allow any conflicts of interest between the authors, editors and reviewers. Only he has the full authority to assign a reviewer and is responsible for final decision for publication of the manuscripts in the Journal.Reviewers must have no conflict of interest with respect to the research, the authors and/or the research funders. Their judgments must be objective.Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees must be ensured. In particular situations, the editor may share the review of one reviewer with other reviewers to clarify a particular point.

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by editor-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.The editor hands over the papers matching the formal rules to at least two national/international referees for double-blind peer review evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

Peer Review

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by editor-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.  Editor-in-chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, sexual orientation, citizenship, religious belief or political philosophy of the authors and ensures a fair double-blind peer review of the selected manuscripts.The selected manuscripts are sent to at least two national/international external referees for evaluation and publication decision is given by editor-in-chief  upon modification by the authors in accordance with the referees’ claims.Editor in chief does not allow any conflicts of interest between the authors, editors and reviewers and is responsible for final decision for publication of the manuscripts in the Journal.Reviewers’ judgments must be objective. Reviewers’ comments on the following aspects are expected while conducting the review.-    Does the manuscript contain new and significant information?-    Does the abstract clearly and accurately describe the content of the manuscript?-    Is the problem significant and concisely stated?-    Are the methods described comprehensively?-    Are the interpretations and consclusions justified by the results?-    Is adequate references made to other Works in the field?-    Is the language acceptable?Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees is important.

LanguageThe journal accepts articles in Turkish, English, German and French.Manuscript Organization and FormatAll correspondence will be sent to the first-named author unless otherwise specified. Manuscpript is to be submitted online via <a href="https://dergipark.org.tr/tr/login" target="_blank">http://dergipark.gov.tr/login</a> that can be accessed at <a href="http://felsefearkivi.istanbul.edu.tr" target="_blank">http://felsefearkivi.istanbul.edu.tr</a>.It must be accompanied by a <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/B3A1464BE32345158541A71384ABA89A" target="_blank">title page</a> specifying the article category (i.e. research article, review etc.) and including information about the manuscript (see the Submission Checklist), and cover letter. Manuscripts should be prepared in Microsoft Word 2003 and upper versions. In addition, <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/45E23644BDEE41E09BB14937398BF28A" target="_blank">Copyright Agreement Form</a> that has to be signed by all authors must be submitted.1. The manuscripts should be in A4 paper standards, written in Times New Roman font style in 12 font size, line spacing of 1.5 and “justify align” format. Footnotes must remain within these limits and be written in 10 font size.2. The manuscripts should contain mainly these components: title, abstract and keywords, sections of article, references and tables and figures. 3. Before the introduction part, there should be an abstract of 200-250 word range. Underneath the abstract, 5 keywords that inform the reader about the content of the study should be specified. 4. Research article sections are ordered as follows: “Introduction”, “(at least two) Text Titles” “Conclusion” and “References”.5. A title page including author information must be submitted together with the manuscript. The title page is to include fully descriptive title of the manuscript and, affiliation, title, e-mail address, postal address, phone, fax number of the author(s) and ORCIDs of all authors (see The Submission Checklist). 6. Authors are responsible for all statements made in their work published in the Journal; Istanbul University has no responsibility in this regard. 7. The author(s) can be asked to make some changes in their articles due to peer reviews.

Author Guidelines

Although references to review articles can be an efficient way to guide readers to a body of literature, review articles do not always reflect original work accurately. Readers should therefore be provided with direct references to original research sources whenever possible. On the other hand, extensive lists of references to original work on a topic can use excessive space on the printed page. Small numbers of references to key original papers often serve as well as more exhaustive lists, particularly since references can now be added to the electronic version of published papers, and since electronic literature searching allows readers to retrieve published literature efficiently. Papers accepted but not yet included in the issue are published online in the Early View section. Citing a “personal communication” should be avoided unless it provides essential information not available from a public source, in which case the name of the person and date of communication should be cited in parentheses in the text. For scientific articles, written permission and confirmation of accuracy from the source of a personal communication must be obtained. Reference Style and FormatArchives of Philosophy – Felsefe Arkivi uses Chicago Manual of Style as reference style. Please use this link for more details: <a href="https://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-1.html" target="_blank" style="font-size: 10pt;">https://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-1.html</a>Accuracy of citation is the author’s responsibility. All references should be cited in text.Examples:FN: First note, SN: Subsequent note, B: BibliographyBookFN Ayhan Bıçak, Tarih Felsefesinin Oluşumu (İstanbul: Dergâh Yayınları, 2004), 280.SN Bıçak, Tarih Felsefesinin Oluşumu, 25.B Bıçak, Ayhan. Tarih Felsefesinin Oluşumu. İstanbul: Dergâh Yayınları, 2004.FN J. J. C. Smart and Bernard Williams, Utilitarianism. For and Against (Cambridge: Cambridge Press, 1973), 9.SN Smart and Williams, Utilitarianism. For and Against, 82.B Smart, J. J. C. and Williams, Bernard. Utilitarianism. For and Against. Cambridge: Cambridge Press, 1973.FN Stanley M. Honer, Thomas C. Hunt and Dennis L. Okholm, Invitation to Philosophy. Issues and Options (Belmont: Wadsworth Pub Co.,1999), 20.SN Honer, Hunt and Okholm, Invitation to Philosophy, 35.B Honer, Stanley M., Hunt, Thomas C. and Okholm, Dennis L. Invitation to Philosophy. Issues and Options. Belmont: Wadsworth Pub Co.,1999.FN Frank Cunningham et al., Philosophy: The Big Questions (Toronto, Ontario: Canadian Scholars Press, 2003), 15.SN Cunningham et al., Philosophy, 30.B Cunningham, Frank, LaLonde, Daniel, Neelin, David and Peglar, Kenneth. Philosophy: The Big Questions. Toronto, Ontario: Canadian Scholars Press, 2003.Authors who do not have surnames (i.e. Kung Fu Tse), should be listed according to their first names. For example, Kung Fu Tse should enter the bibliography under the letter K. Authors with surnames are listed after their surnames (i.e. Popper, Karl).Translated BookFN Nigel Warburton, Felsefe Okuma Rehberi, trans. Ahmet Fethi Yıldırım (İstanbul: Alfa, 2016), 8-9.SN Warburton, Felsefe Okuma Rehberi, 12.B Warburton, Nigel. Felsefe Okuma Rehberi. Translated by Ahmet Fethi Yıldırım. İstanbul: Alfa, 2016.Chapter of an Edited BookFN Cengiz Çakmak, “Kader İnsanı Suçla Yargılar: ‘Kader ve Karakter’ Üzerine Değiniler”, in Dar Kapıdaki Mesih: Walter Benjamin ve Politik Felsefesi, ed. M .Ertan Kardeş (İstanbul: İthaki Yayınları, 2017), 79.SN Çakmak, “Kader İnsanı Suçla Yargılar: ‘Kader ve Karakter’ Üzerine Değiniler”, 83.B Çakmak, Cengiz. “Kader İnsanı Suçla Yargılar: ‘Kader ve Karakter’ Üzerine Değiniler.” in Dar Kapıdaki Mesih: Walter Benjamin ve Politik Felsefesi. Edited by M .Ertan Kardeş, 79-87. İstanbul: İthaki Yayınları, 2017.Preface, Introduction, Etc. of a BookFN Hakkı Hünler ve Solmaz Zelyüt Hünler, preface to Alasdair MacIntyre’ın Ethik’in Kısa Tarihi  (İstanbul: Paradigma Yayınları, 2001), XVII.SN Hünler ve Zelyüt Hünler, preface, XVI.B Hünler, Hakkı ve Zelyüt Hünler, Solmaz. Preface to Alasdair MacIntyre’ın Ethik’in Kısa Tarihi, I-XXIV. İstanbul: Paradigma Yayınları, 2001.E-BookFN Benedict de Spinoza, The Ethics [Part I] July 2, 2019, http://www.gutenberg.org/9/1/919/, 1.E.2.SN Spinoza, The Ethics [Part I], 1.E.9.B Spinoza, Benedict de. The Ethics [Part I]. July 2, 2019. <a href="http://www.gutenberg.org/9/1/919/">http://www.gutenberg.org/9/1/919/</a>.For books consulted online, cite the URL or the name of the database. If no page numbers are available, cite a section or chapter title.Journal ArticleFN Cengiz Çakmak, “Asadan Böceğe: Politik Yargı ve Felsefe,” Felsefe Arkivi 43 (2015), 17.SN Çakmak, “Asadan Böceğe,” 17-18.B Çakmak, Cengiz. “Asadan Böceğe: Politik Yargı ve Felsefe.” Felsefe Arkivi 43 (2015): 17-23.Translated Journal ArticleFN Reinhard Kleinknecht, “Olay ve Gerçeklik Zamanı,” trans. M. S. Genç, Kutadgubilig Felsefe-Bilim Araştırmaları Dergisi 11 (2007), 20.SN Reinhard, Kleinknecht, “Olay ve Gerçeklik Zamanı,” 22.B Kleinknecht, Reinhard. “Olay ve Gerçeklik Zamanı.” Translated by M. S. Genç. Kutadgubilig Felsefe-Bilim Araştırmaları Dergisi 11 (2007): 17-44.Online Journal ArticleFN Ahmet Emre Dağtaşoğlu, “Antik Yunan Felsefesinde “Fantasia”nın Epistemolojik Rolü,” flsf (Felsefe ve Sosyal Bilimler Dergisi) 17 (2014 Bahar): 266. June 24, 2019.SN Dağtaşoğlu, “Antik Yunan Felsefesinde,” 266-268.B Dağtaşoğlu, Ahmet Emre. “Antik Yunan Felsefesinde “Fantasia”nın Epistemolojik Rolü.” flsf (Felsefe ve Sosyal Bilimler Dergisi) 17 (2014 Bahar): 266-287. June 24, 2019.For articles consulted online, cite the URL or the name of the database. If available, specify the DOI (Digital Object Identifier) number.Thesis or DissertationFN Ali Suat Gözcü, “Zaman Sorunu: Şimdici ve Ebediyetçi Anlayışları”, (PhD diss., İstanbul Üniversitesi, 2016), 28.SN Gözcü, “Zaman Sorunu: Şimdici ve Ebediyetçi Anlayışları”, 40.B Gözcü, Ali Suat. “Zaman Sorunu: Şimdici ve Ebediyetçi Anlayışları.” PhD diss., İstanbul Üniversitesi, 2016.Encyclopaedia EntryFN Ahmet Cevizci, “Mutluluk,” Felsefe Sözlüğü, (İstanbul: Paradigma Yayınları, 2010), 1130.SN Cevizci, “Mutluluk,” 1131.B Cevizci, Ahmet. “Mutluluk.” Felsefe Sözlüğü: 1130-1131. İstanbul: Paradigma Yayınları, 2010.Book ReviewFN Aruz İbişi Temelli, “Siyaset Felsefesi,” rewiev of Siyaset Felsefesi, by Luc Ferry-Alain Renaut. Kutadgubilig, Felsefe-Bilim Araştırmaları, 29 (2016), 370.SN İbişi Temelli, “Siyaset Felsefesi,” 371.B İbişi Temelli, Arzu. “Siyaset Felsefesi.” Rewiev of Siyaset Felsefesi, by Luc Ferry-Alain Renaut. Kutadgubilig, Felsefe-Bilim Araştırmaları, 29 (2016): 369-374.Website ContentFN Carl Tollef Solberg ve Espen Gamlund, “How Should We Evaluate Deaths?”, Practical Ethics, July 3, 2019, http://blog.practicalethics.ox.ac.uk/2019/05/guest-post-how-should-we-evaluate-deaths/SN “How Should We Evaluate Deaths?”B Solberg, Carl Tollef ve Gamlund, Espen. “How Should We Evaluate Deaths?” Practical Ethics. July 3, 2019, http://blog.practicalethics.ox.ac.uk/2019/05/guest-post-how-should-we-evaluate-deaths/News or Magazine ArticleFN Takiyettin Mengüşoğlu, “Eğitimde Tarihi Çevre ve İnsan,” Cumhuriyet, December 14, 1971, 2.SN Mengüşoğlu, “Eğitimde Tarihi Çevre ve İnsan,” 2.B Mengüşoğlu, Takiyettin. “Eğitimde Tarihi Çevre ve İnsan.” Cumhuriyet, December 14, 1971.Online News or Magazine ArticleFN “What Consent? Hungary, Poland &amp; Czech Republic Deny Sealing Migrant Deal with Merkel”, Russia Today, June 6, 2018, <a href="https://www.rt.com/news/431382-hungary-poland-czech-migrants/" target="_blank">https://www.rt.com/news/431382-hungary-poland-czech-migrants/</a>SN “What Consent?”B “What Consent? Hungary, Poland &amp; Czech Republic Deny Sealing Migrant Deal with Merkel”, Russia Today, June 6, 2018, <a href="https://www.rt.com/news/431382-hungary-poland-czech-migrants/" target="_blank">https://www.rt.com/news/431382-hungary-poland-czech-migrants/</a>

<div><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/45E23644BDEE41E09BB14937398BF28A" target="_blank">Copyright Agreement Form</a><a href="http://cdn.istanbul.edu.tr/FileHandler2.ashx?f=copyrighttransferformen_litera_636846337884291693.doc"> </a></div><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A649FB6CFD7C4DD89F9AD5FFB505FB8F" target="_blank">Title page</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/F9732E150EDC42DB9483FD4CC9C098F4" target="_blank">Author Form</a><ul></ul>

Ensure that the following items are present:● Cover letter to the editorü  The category of the manuscriptü  Confirming that “the paper is not under consideration for publication in another journal”.ü  Including disclosure of any commercial or financial involvement.ü  Confirming that the references cited in the text and listed in the references section are in line with Chicago Manual of Style.ü  Confirming that last control for fluent English was done.ü  Confirming that journal policies detailed in Information for Authors have been reviewed.● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/45E23644BDEE41E09BB14937398BF28A" target="_blank">Copyright Agreement Form</a>● Permission of previous published material if used in the present manuscript● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/5DF1F7970A504442A778A3E80863D9FF" target="_blank">Title page</a>ü  The category of the manuscriptü  The title of the manuscriptü  All authors’ names and affiliations (institution, faculty/department, city, country),e-mail addressesü  Corresponding author’s email address, full postal address, telephone and fax numberü  ORCIDs of all authors.● Main Manuscript Documentü  The title of the manuscriptü  Abstract (250 words)ü  Key words: 5 -10 wordsü  Acknowledgement (if exists)ü  Acknowledgements, grant supports, conflicts of interest should be indicatedü  Referencesü  All tables, illustrations (figures) (including title, description, footnotes)

E-ISSN	2667-7644
Period	Biannually
Editor	Cengiz Çakmak
Archives of Philosophy - Felsefe Arkivi has been the scholarly publication of Istanbul University, Faculty of Letters, Department of Philosophy since 1945. It is an open access, peer-reviewed, journal published two times a year in June and December. As of 2024, the print version has been stopped. The journal has become an online-only publication. Archives of Philosophy - Felsefe Arkivi aims to contribute to dissemination of knowledge in the field by publishing original research, translation and book review articles in Turkish, English, German and French. Archives of Philosophy - Felsefe Arkivi has a scope that covers all areas of philosophy. The target group of the Journal consists of academicians, researchers, professionals, students, related professional and academic bodies and institutions. All expenses of the journal are covered by the Istanbul University. Processing and publication are free of charge with the journal. There is no article processing charges or submission fees fo read more

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