Abstract
Epiktetos’un Söylevler’indeki filozof Sokrates’tir. Dahası Epiktetos üzerinden
Stoacı felsefeyi okuyan biri, Epiktetos’un ait olduğu okulun Sokratesçi bir
okul olduğunu düşünebilir. Bunun temel nedeni, Sokrates ve Stoacıların ölüm,
ölüm ve felsefe ilişkisi hakkındaki düşünceleri arasındaki benzerliklerdir.
Stoacı filozoflar özellikle Stoacı yaşam tarzına örnek olarak Sokrates’in
yaşamını ele alırlar. Sokrates’in kendini kontrol etme konusundaki düşünceleri,
fiziksel ve duygusal şeylere dair ilgisizliği onları etkiler. Yine de Sokrates
ve Stoacı okulun fikirleri arasında kimi farklılıklar da vardır. Sokrates
ölümü, ruhun bedenden kaçması ve özgürleşmesi olarak alır. Ruh ölümle evine
geri döner ve tekrar ölümsüz hale gelir ve ona bu şansı veren felsefedir; bu
şekilde felsefe bir ölüm pratiğidir. Stoacı felsefeye döndüğümüzde ise ilk
olarak onların Sokrates veya Platon gibi ruhu ölümsüz bir varlık olarak kabul
etmediklerini görebiliriz. Aksine, ruhun kendisini değiştirdiğine inanırlar.
Yani, Epiktetos için Platon’un iki kısımlı ruhunun aksine, rasyonel ve
irrasyonel, ruhun iki kısmı yoktur. Bu nedenle Stoacı filozofların ölümü ne ruhun
kaçışı olarak ne de korkmamız gereken bir şey olarak kabul ettiklerini
görebiliriz. Onlara göre ölüm doğal bir şeydir ve ondan korkmak için bir sebep
yoktur. Bu bağlamda makale Stoacı felsefede, özellikle de Epiktetos’ta ölüm ve
felsefe ilişkisini analiz etmeye çalışacak.
Keywords
References
- Bonnhöffer, A. (1996). The Ethics of the Stoic Epictetus: An English Translation. (W.O. Stephens, Trans.). NY: Peter Lang.
- Dryden, W., Still, A. (2012). The Historical and Philosophical Context of Rational Psychotheraphy: The Legacy of Epictetus. London: Karnac Pub.
- Epictetus (1956). The Discourses as Reported by Arrian, The Manual, and Fragments. (W. A. Oldfather, Trans.). LOEB Vol. I, Harvard: HUP.
- Epictetus (1959). The Discourses as Reported by Arrian, The Manual, and Fragments. (W. A. Oldfather, Trans.). LOEB Vol. II, Harvard: HUP.
- Epictetus (1983). The Handbook (The Encheiridion). (N. P. White, Trans.). Indianapolis: Hackett Publishing Company.
- Epictetus (2008). Discourses and Selected Writings. (R. Dobbins, Trans.). NY: Penguin Books.
- Erler, M. (2007). Death is a Bugbear: Socratic ‘Epode’ and Epictetus’ Philosophy of the Self, Scaltas, T. (Ed.). The Philosophy of Epictetus. pp. 99-111Oxford: OUP.
- Hadot, P. (1998). The Inner Citadel. London: Harvard University Press.
- Johnson, B. E. (2014). Socrates, Heracles, and The Deflation of Roles in Epictetus. D. R. Gordon, D. B. Suits (Eds.), Epictetus: His Continuing Influence and Contemporary Relevance. pp. 15-40. N.Y.: RIT Press.
- Long, A, Sedley, D. (1987). The Hellenistic Philosophers, Translations of The Principal Sources with Philosophical Commentary, Vol. I. Cambridge: CUP.
- Long, A. A. (2002). Epictetus: A Stoic and Socratic Guide to Life. Oxford: Clarendon Press.
- Sellars, J. (2009). The Art of Living: The Stoics on the Nature and Function of Philosophy. London: Bloomsbury.
- Stephens, W.O. (2014), Epictetus on Fearing Death: Bugbear and Open Door Policy. Ancient Philosophy, 34, 365-391.
Abstract
The philosopher in Epictetus’ Discoursesis Socrates. Moreover, someone who reads Stoic philosophy over Epictetus, can think that the school Epictetus belonged is a Socratic school. The basic reason for this that there are some similarities between Socrates’ and Stoics’ ideas on death and the relation of death with philosophy. Stoic philosophers especially take Socratic life as an example for Stoic life style. Socrates’ ideas on self-control, his negligence on physical and emotional things affect them. Yet, there are some differences between their ideas. Socrates takes death as soul’s escape from body and becoming free. Soul returns to its home and becomes immortal again by death and what gives this chance to it is philosophy and, in this manner, philosophy is a practice of death. When we return to Stoic philosophy firstly, we could see that they don’t accept soul as an immortal entity like Socrates or Plato. On the contrary they believe that the soul modifies itself. So, for Epictetus, unlike Plato’s two-parted soul: rational and irrational, soul doesn’t have two parts. Therefore, within this context we could see that Stoic philosophers accept death not as the escape of the soul nor something which we should be afraid of. According to them, death is a natural thing and so there is no point to be afraid of it. In this manner, I’ll try to analyze the relation of death and philosophy in Stoic philosophy, especially in Epictetus in this paper.
References
- Bonnhöffer, A. (1996). The Ethics of the Stoic Epictetus: An English Translation. (W.O. Stephens, Trans.). NY: Peter Lang.
- Dryden, W., Still, A. (2012). The Historical and Philosophical Context of Rational Psychotheraphy: The Legacy of Epictetus. London: Karnac Pub.
- Epictetus (1956). The Discourses as Reported by Arrian, The Manual, and Fragments. (W. A. Oldfather, Trans.). LOEB Vol. I, Harvard: HUP.
- Epictetus (1959). The Discourses as Reported by Arrian, The Manual, and Fragments. (W. A. Oldfather, Trans.). LOEB Vol. II, Harvard: HUP.
- Epictetus (1983). The Handbook (The Encheiridion). (N. P. White, Trans.). Indianapolis: Hackett Publishing Company.
- Epictetus (2008). Discourses and Selected Writings. (R. Dobbins, Trans.). NY: Penguin Books.
- Erler, M. (2007). Death is a Bugbear: Socratic ‘Epode’ and Epictetus’ Philosophy of the Self, Scaltas, T. (Ed.). The Philosophy of Epictetus. pp. 99-111Oxford: OUP.
- Hadot, P. (1998). The Inner Citadel. London: Harvard University Press.
- Johnson, B. E. (2014). Socrates, Heracles, and The Deflation of Roles in Epictetus. D. R. Gordon, D. B. Suits (Eds.), Epictetus: His Continuing Influence and Contemporary Relevance. pp. 15-40. N.Y.: RIT Press.
- Long, A, Sedley, D. (1987). The Hellenistic Philosophers, Translations of The Principal Sources with Philosophical Commentary, Vol. I. Cambridge: CUP.
- Long, A. A. (2002). Epictetus: A Stoic and Socratic Guide to Life. Oxford: Clarendon Press.
- Sellars, J. (2009). The Art of Living: The Stoics on the Nature and Function of Philosophy. London: Bloomsbury.
- Stephens, W.O. (2014), Epictetus on Fearing Death: Bugbear and Open Door Policy. Ancient Philosophy, 34, 365-391.
Details
| Primary Language | English |
|---|---|
| Subjects | Philosophy |
| Journal Section | Philosophy |
| Authors | |
| Publication Date | September 27, 2018 |
| Submission Date | August 26, 2018 |
| Acceptance Date | September 20, 2018 |
| Published in Issue | Year 2018 Volume: 17 Issue: 4 |
