Masallarda Etik-Estetik Kavrayışlar Bağlamında Güzellik Fenomeni

Öz

Tales are formed orally by their nature and continue their existence for generations by maintaining their anonymous structure. Inspired by the power of the parole, story telling creates a visual memory through words, and it is thought to contribute to the formation of the individual's first aesthetic understanding. Aesthetic symbols designed for the child subject also serve the educational function and convey the first ethical information. It can be predicted that the individual, who has started to collect data on aesthetics in infancy, will acquire this as a skill in the continuation of his life. Aestheticized symbols used in fairy-tales are usually simple objects, colors, or concepts that children are familiar with and relatively easy to understand. In this study, ethical-aesthetic teachings related to child education in fairy-tales have been examined within the context of the phenomenon of beauty on the basis of Arthur Schopenhauer's views in Metaphysics of Beauty: Secrets of Art and Beauty. While the universe of the study are tales, the sample is composed of the tales in Pertev Naili Boratav's collection titled Az Gittik Uz Gittik (We went less, We went Far). According to the findings of the study, Arthur Schopenhauer’s philosophy of beauty and the conceptions of beauty in Boratav’s fariy-tales are in line with each other. Both of them associate beauty with metaphysics. Additionally in Boratav’s fairy-tales the values that signify family ties such as mother, father, sibling, and the importance of being good and virtuous are at the forefront of ethical teachings and ethical values were determined to be transferred with aestheticized items. From this point of view it is aimed to emphasize that the new approaches and methods related to education can benefit from aesthetic-ethical expression opportunities of fairy-tales.

Anahtar Kelimeler

• Fairy-tale
• beauty
• ethics
• aesthetics
• Arthur Schopenhauer.

The Phenomenon of Beauty in Fairy-Tales within the context of Ethical-Aesthetical Conceptions

Abstract

Tales are formed orally by their nature and continue their existence for generations by maintaining their anonymous structure. Inspired by the power of the parole, story telling creates a visual memory through words, and it is thought to contribute to the formation of the individual's first aesthetic understanding. Aesthetic symbols designed for the child subject also serve the educational function and convey the first ethical information. It can be predicted that the individual, who has started to collect data on aesthetics in infancy, will acquire this as a skill in the continuation of his life. Aestheticized symbols used in fairy-tales are usually simple objects, colors, or concepts that children are familiar with and relatively easy to understand. In this study, ethical-aesthetic teachings related to child education in fairy-tales have been examined within the context of the phenomenon of beauty on the basis of Arthur Schopenhauer's views in Metaphysics of Beauty: Secrets of Art and Beauty. While the universe of the study are tales, the sample is composed of the tales in Pertev Naili Boratav's collection titled Az Gittik Uz Gittik (We went less, We went Far). According to the findings of the study, Arthur Schopenhauer’s philosophy of beauty and the conceptions of beauty in Boratav’s fariy-tales are in line with each other. Both of them associate beauty with metaphysics. Additionally in Boratav’s fairy-tales the values that signify family ties such as mother, father, sibling, and the importance of being good and virtuous are at the forefront of ethical teachings and ethical values were determined to be transferred with aestheticized items. From this point of view it is aimed to emphasize that the new approaches and methods related to education can benefit from aesthetic-ethical expression opportunities of fairy-tales.

Keywords

• Fairy-tale
• beauty
• ethics
• aesthetics
• Arthur Schopenhauer.

Kaynakça

1. Akkın, C. (2004). Eğrilmez, Sait and Afrashi, Filiz. Renklerin insan davranış ve fizyolojisine etkileri. Turkish Society of Ophthalmology XXXVI. Congress, 33: 274- 282.
2. Arıcı, A. F. (2016). Estetik değer oluşturmada masalların rolü: Türk masalları örneği. Erzincan Üniversitesi Eğitim Fakültesi Dergisi. 18 (2): 1017-1035.
3. Aykaç, O. and Öksüz, M. (2018). Karaman’da gelin uğurlama törenlerinde icra edilen bir ritüel: kuşak bağlama. Karaman Kitabı II. Vol. Karaman ve Edebiyat, Karaman Belediyesi Kültür Yayınları: 67-82.
4. Bauman, R. (2013). Tür, performans ve metinlerarasılığın üretimi. Işıl Altun (Trans.). Y. Özay (Red). Halk Biliminde Kuramlar ve Yaklaşımlar 3: 249-259.
5. Beardsley, M. C. (1987). History of aesthetics. The Encylopedia of Philosophy I. Vol. Paul Edwards (Ed.). Macmillian Publishing.
6. Boratav, P. N. (2009). Az gittik uz gittik. İmge Kitabevi.
7. Bottigheimer, R. B. (1989). Cupid and psyche vs. beauty and the beast: the milesian and the modern. Merveilles & Contes, Special Issue on "Beauty and the Beast", 3 (1): 4-14.
8. Bozcan, T. (2016). Etik değerler eğitim seti (10 kitap). Dalma Çocuk Yayınları.

9. Bozkurt, N. (2000). Sanat ve estetik kuramları. Asya Kitapevi.
10. Buch, W. (1991). Masal ve efsane üzerine. Milli Folklor, 13: 10-15.
11. Dundes, A. (1980). Texture, text and context. Interpreting Folklore, Indiana UP, 20-32.
12. Eco, U. (1995). Anlatı ormanlarında altı gezinti. Kemal Aktay (Trans.), Can Yayınları.
13. Genç, R. (1997). Türk inanışları ile milli geleneklerinde renkler ve sarı-kırmızı-yeşil, Erdem Dergisi, 9 (27), Atatürk Yüksek Kurumu Atatürk Kültür Merkezi Yayını: 1075-1110.
14. Halse, A. O. (1978). The use of color interiors. Mc Graw-Hill Book Company.
15. İmmanual, K. (2011). Yargı yetisinin eleştirisi. Aziz Yardımlı (Trans.), İdea Yayınevi.
16. Jung, C. G. (2006). Analitik psikoloji. Ender Gürol (Trans.). Payel Yayınları.
17. Jung, C. G. (2017). Anılar, düşler, düşünceler. İris Kantemir (Trans.), Can Yayınları.
18. Kanter, B. (2015). Etik ve estetik bağlamında çocuk edebiyatının sosyolojik boyutu. Türk Dili Dergisi. Türk Dil Kurumu Yayınları: 569-575.
19. Kâşgarlı Mahmut. (2006). Divanü lûgat-it-Türk Vol. I, Besim Atalay (Prep.), Türk Dil Kurumu Yayınları.
20. Kierkegaard, S. (2013). Kişiliğin gelişiminde etik-estetik dengesi. İbrahim Kapaklıkaya (Trans.), Araf Yayınları.
21. Luthi, M. (1986). The European folktale form and nature. John D. Niles (Trans.), Indiana UP.
22. Maslow, A. H. (1943). A theory of human motivation. Psychological Review, Vol. 50: 370-396.
23. Nedret, M. (2021). Karacaoğlan’ın şiirinde sanat olarak renkler, Romanya, p.: 178-183. https://www.salakfilozof.com/karacaoglanin-siirinde-sanat-olarak-renkler-dr-nedret-mahmut/ Accessed: 10.05.2022.
24. Önal, M. N. (2006). Masallardaki engeller üzerine bir araştırma. Mitten Meddaha Halk Anlatıları Uluslararası Sempozyum Bildirileri. Gazi Üniversitesi THBMER Yayını: 183-197.
25. Schiller, F. Von. (1999). Estetik üzerine. Melahat Özgü (Trans.). Kaknüs Yayınları.
26. Schopenhauer, A. (2010). Güzelin metafiziği sanatta ve edebiyatta güzelin sırları. Ahmet Aydoğan (Trans.), Say Yayınları.
27. Schopenhauer, A. (2014). Aşk ve cinnet. Yason Yayıncılık.
28. Şimşek, E. (1991). Masalların insan eğitimi bakımından önemi. Erciyes Aylık Fikir ve Sanat Dergisi, 14, No. 166, Üç Bilek Matbaası: 20-22.
29. Şimşek, İ. (2014). Antikçağdan Alman idealizmine; estetik bir değer olarak güzellik. Atatürk Üniversitesi İlahiyat Fakültesi Dergisi, 41: 330-345.
30. Yıldırım, A. (2006). Renk Simgeciliği ve Şeyh Galib'in üç rengi. Milli Folklor, 72: 129-140.
31. Ziya Gökalp. (1982). Halkıyyat I masallar. Makaleler VII. Kültür Bakanlığı Yayınları: 267-270.