{"id":7735,"date":"2025-11-18T01:58:45","date_gmt":"2025-11-17T22:58:45","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7735"},"modified":"2025-11-18T01:58:45","modified_gmt":"2025-11-17T22:58:45","slug":"m-ertan-kardes-schmittin-uc-klasigi-machiavelli-hobbes-ve-clausewitz-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/m-ertan-kardes-schmittin-uc-klasigi-machiavelli-hobbes-ve-clausewitz-2-seminer-ozeti\/","title":{"rendered":"M. ERTAN KARDE\u015e, SCHM\u0130TT\u2019\u0130N \u00dc\u00c7 KLAS\u0130\u011e\u0130: MACH\u0130AVELL\u0130, HOBBES VE CLAUSEW\u0130TZ 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

M. ERTAN KARDE\u015e, SCHM\u0130TT\u2019\u0130N \u00dc\u00c7 KLAS\u0130\u011e\u0130: MACH\u0130AVELL\u0130, HOBBES VE CLAUSEW\u0130TZ 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerde Carl Schmitt\u2019in Machiavelli\u2019ye yakla\u015f\u0131m\u0131 incelenmi\u015ftir. M. Ertan Karde\u015f, Machiavelli\u2019nin politik d\u00fc\u015f\u00fcnce tarihindeki merkezi konumunu Schmitt\u2019in realizmiyle birlikte ele alm\u0131\u015f, \u00f6zellikle \u201cprens\u201d, \u201ciktidar\u0131n teknikleri\u201d ve \u201ceylemin ger\u00e7ekli\u011fi\u201d kavramlar\u0131 \u00fczerinde durmu\u015ftur. Seminerin amac\u0131, Machiavelli\u2019nin d\u00fc\u015f\u00fcncesinin Schmitt\u2019in siyaset felsefesinde nas\u0131l yeniden yorumland\u0131\u011f\u0131n\u0131 ortaya koymak ve politik olan\u0131n ahlaki ve dinsel ba\u011flamlardan ba\u011f\u0131ms\u0131z, kendi i\u00e7 zorunluluklar\u0131yla nas\u0131l i\u015fledi\u011fini tart\u0131\u015fmakt\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Machiavelli\u2019nin Politik Ger\u00e7ek\u00e7ili\u011fi<\/strong><\/li>\n<\/ol>\n

    Machiavelli, politikan\u0131n ahlaktan ba\u011f\u0131ms\u0131z bir alan oldu\u011funu vurgulayan ilk modern d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Onun i\u00e7in siyaset, \u201cne olmal\u0131\u201d sorusuna de\u011fil, \u201cne vard\u0131r\u201d sorusuna cevap verir. G\u00fc\u00e7, iktidar ve d\u00fczen, insan do\u011fas\u0131n\u0131n de\u011fi\u015fmez niteliklerinden do\u011far. Schmitt, Machiavelli\u2019de g\u00f6rd\u00fc\u011f\u00fc bu ger\u00e7ek\u00e7ili\u011fi, politik olan\u0131n metafizik veya etik a\u00e7\u0131klamalardan ar\u0131nd\u0131r\u0131lmas\u0131 y\u00f6n\u00fcnde temel bir ad\u0131m olarak yorumlar.<\/p>\n

      \n
    1. Virt\u00f9 ve Fortuna \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Machiavelli\u2019nin d\u00fc\u015f\u00fcncesinde virt\u00f9<\/em> (erdem, yetenek) ve fortuna<\/em> (talih, rastlant\u0131) aras\u0131ndaki ili\u015fki belirleyicidir. \u0130nsan, talihin g\u00fcc\u00fcn\u00fc b\u00fct\u00fcn\u00fcyle ortadan kald\u0131ramaz ama onu y\u00f6netebilir. Schmitt, bu kavram\u0131 politik karar\u0131n belirsizlik kar\u015f\u0131s\u0131ndaki yarat\u0131c\u0131 kudreti olarak yorumlar. Politik eylem, tam da bu \u00f6ng\u00f6r\u00fclemezlik i\u00e7inde var olur.<\/p>\n

        \n
      1. Eylem ve Prens Kavram\u0131<\/strong><\/li>\n<\/ol>\n

        Schmitt\u2019e g\u00f6re Machiavelli\u2019nin \u201cPrens\u201di bir tarihsel fig\u00fcrden \u00e7ok politik eylemin simgesidir. Prens, karars\u0131zl\u0131\u011f\u0131n ortas\u0131nda karar verebilen ki\u015fidir. Eylem, Machiavelli\u2019de ahlaki bir y\u00fck\u00fcml\u00fcl\u00fck de\u011fil, d\u00fczen kurucu bir zorunluluktur. Schmitt bu y\u00f6n\u00fcyle Machiavelli\u2019yi modern politik \u00f6znenin kurucu d\u00fc\u015f\u00fcn\u00fcr\u00fc olarak g\u00f6r\u00fcr.<\/p>\n

          \n
        1. Dinin Politik \u0130\u015flevi<\/strong><\/li>\n<\/ol>\n

          Machiavelli dine bir inan\u00e7 sistemi olarak de\u011fil, politik d\u00fczenin korunmas\u0131nda i\u015flevsel bir ara\u00e7 olarak yakla\u015f\u0131r. Dini de\u011ferlerin politik d\u00fczlemdeki rol\u00fc, halk\u0131n ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 ve d\u00fczenin s\u00fcreklili\u011fini sa\u011flamakt\u0131r. Schmitt, Machiavelli\u2019deki bu yakla\u015f\u0131m\u0131, teolojik-politik bir d\u00fc\u015f\u00fcncenin sek\u00fcler bi\u00e7imi olarak de\u011ferlendirir.<\/p>\n

            \n
          1. \u015eiddet, Zor ve D\u00fczen<\/strong><\/li>\n<\/ol>\n

            Schmitt\u2019in okumas\u0131nda Machiavelli, \u015fiddeti ve zorlamay\u0131 sadece iktidar\u0131n do\u011fu\u015f an\u0131na \u00f6zg\u00fc g\u00f6rmez; d\u00fczenin devam\u0131 i\u00e7in de ka\u00e7\u0131n\u0131lmaz bir ara\u00e7 olarak kabul eder. Bu anlay\u0131\u015f, Schmitt\u2019in \u201cistisna h\u00e2li\u201d kavram\u0131yla do\u011frudan ili\u015fkilidir. Egemen, ola\u011fan\u00fcst\u00fc durumda d\u00fczenin devam\u0131 i\u00e7in karar veren ki\u015fidir; bu bak\u0131mdan \u201cprens\u201d, modern egemenin arketipidir.<\/p>\n

              \n
            1. Politikan\u0131n \u00d6zerkli\u011fi<\/strong><\/li>\n<\/ol>\n

              Machiavelli\u2019nin en \u00f6nemli katk\u0131lar\u0131ndan biri politikan\u0131n \u00f6zerkli\u011fini savunmas\u0131d\u0131r. Siyaset, kendi kurallar\u0131na sahip bir aland\u0131r ve bu kurallar etik veya teolojik yarg\u0131lara indirgenemez. Schmitt, bu anlay\u0131\u015ftan hareketle politik olan\u0131 ba\u011f\u0131ms\u0131z bir kategori olarak temellendirir ve politik olan\u0131n \u00f6z\u00fcn\u00fc \u201cdost-d\u00fc\u015fman ayr\u0131m\u0131\u201dnda g\u00f6r\u00fcr.<\/p>\n

                \n
              1. Karar ve \u015eans\u0131n Diyalekti\u011fi<\/strong><\/li>\n<\/ol>\n

                Machiavelli\u2019de karar verme s\u00fcreci, insan akl\u0131n\u0131n s\u0131n\u0131rlar\u0131 ile rastlant\u0131n\u0131n g\u00fcc\u00fc aras\u0131nda kurulan bir dengeye dayan\u0131r. Schmitt, bu dengeyi politik karar\u0131n rasyonel ama mutlak olmayan karakterinin g\u00f6stergesi olarak yorumlar. Karar, ak\u0131l ile belirsizlik aras\u0131nda bir yarat\u0131c\u0131l\u0131k eylemidir.<\/p>\n

                  \n
                1. Ahlak Ele\u015ftirisi ve Modernli\u011fin Ba\u015flang\u0131c\u0131<\/strong><\/li>\n<\/ol>\n

                  Machiavelli\u2019nin ahlaki d\u00fc\u015f\u00fcnceye getirdi\u011fi ele\u015ftiri, modernli\u011fin en \u00f6nemli d\u00f6n\u00fcm noktalar\u0131ndan biridir. \u201cAma\u00e7 arac\u0131 me\u015frula\u015ft\u0131r\u0131r\u201d ilkesi, ahlak\u0131n politik etkinlik kar\u015f\u0131s\u0131nda yetersizli\u011fini de\u011fil, ger\u00e7ekli\u011fe uyum zorunlulu\u011funu g\u00f6sterir. Schmitt, bu tavr\u0131, modern politik d\u00fc\u015f\u00fcncenin teolojik kal\u0131plardan kopu\u015funun ba\u015flang\u0131c\u0131 olarak g\u00f6r\u00fcr.<\/p>\n

                  Sonu\u00e7<\/strong><\/p>\n

                  \u0130kinci seminer, Schmitt\u2019in Machiavelli\u2019yi nas\u0131l yorumlad\u0131\u011f\u0131n\u0131 ve ondan nas\u0131l beslendi\u011fini g\u00f6stermektedir. Machiavelli, Schmitt\u2019in g\u00f6z\u00fcnde politikan\u0131n somut ger\u00e7ekli\u011fini ilk kez a\u00e7\u0131k bi\u00e7imde dile getiren d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Onun \u201cprens\u201di, politik olan\u0131n ahlaktan ba\u011f\u0131ms\u0131z, kendi i\u00e7 zorunluluklar\u0131yla i\u015fleyen bir alan oldu\u011funu kan\u0131tlar. Schmitt bu yakla\u015f\u0131m\u0131 \u00e7a\u011fda\u015f realizmin temeline yerle\u015ftirir; politik olan\u0131n \u00f6z\u00fc, eylemdeki kararl\u0131l\u0131k ve d\u00fczenin s\u00fcreklili\u011finde bulunur.<\/p>\n

                   <\/p>\n

                  Purpose of the Seminar<\/strong><\/p>\n

                  This seminar focuses on Carl Schmitt\u2019s interpretation of Machiavelli. M. Ertan Karde\u015f examines Machiavelli\u2019s central role in the history of political thought through Schmitt\u2019s realism, emphasizing the notions of the prince, techniques of power, and the reality of action. The goal is to explore how Machiavelli\u2019s thought is reinterpreted in Schmitt\u2019s political philosophy, where politics operates according to its own internal necessities, independent of moral or religious contexts.<\/p>\n

                  Main Themes<\/strong><\/p>\n

                    \n
                  1. Political Realism of Machiavelli<\/strong><\/li>\n<\/ol>\n

                    Machiavelli is the first modern thinker to define politics as an autonomous realm, free from moral concerns. For him, politics answers not \u201cwhat should be\u201d but \u201cwhat is.\u201d Power and order stem from the unchangeable nature of man. Schmitt sees in Machiavelli\u2019s realism a decisive step toward liberating the political from metaphysical and ethical abstractions.<\/p>\n

                      \n
                    1. The Relation Between Virt\u00f9 and Fortuna<\/strong><\/li>\n<\/ol>\n

                      The dialectic between virt\u00f9<\/em> (virtue, skill) and fortuna<\/em> (chance, fate) defines Machiavelli\u2019s thought. Man cannot eliminate fortune but can master it through decision. Schmitt interprets this as the creative force of political action amid uncertainty \u2014 an existential courage to act.<\/p>\n

                        \n
                      1. Action and the Prince<\/strong><\/li>\n<\/ol>\n

                        For Schmitt, the \u201cPrince\u201d symbolizes the essence of political action rather than a historical figure. The prince acts where others hesitate; decision is the founding act of order. In this sense, Machiavelli becomes the precursor of the modern political subject.<\/p>\n

                          \n
                        1. The Political Function of Religion<\/strong><\/li>\n<\/ol>\n

                          Religion, in Machiavelli\u2019s view, is not a matter of faith but a political instrument for maintaining order. Schmitt regards this as an early form of the theological-political structure where religious symbols preserve social unity while serving power.<\/p>\n

                            \n
                          1. Violence, Coercion, and Order<\/strong><\/li>\n<\/ol>\n

                            Machiavelli treats violence not merely as a founding moment but as a constant element of political life. Schmitt links this idea to his concept of the \u201cstate of exception,\u201d in which the sovereign decides to preserve order beyond normal legality.<\/p>\n

                              \n
                            1. Autonomy of the Political<\/strong><\/li>\n<\/ol>\n

                              Machiavelli\u2019s most significant contribution lies in affirming the autonomy of politics. Politics follows its own laws, irreducible to ethics or theology. Schmitt, adopting this insight, defines the political through the friend\u2013enemy distinction, grounding politics in concrete antagonism.<\/p>\n

                                \n
                              1. The Dialectic of Decision and Chance<\/strong><\/li>\n<\/ol>\n

                                Decision in Machiavelli\u2019s thought mediates between human reason and the unpredictability of fortune. Schmitt interprets it as an act of creative rationality that transforms uncertainty into order.<\/p>\n

                                  \n
                                1. Critique of Morality and the Birth of Modernity<\/strong><\/li>\n<\/ol>\n

                                  Machiavelli\u2019s critique of moralism marks the threshold of modernity. The principle that \u201cthe end justifies the means\u201d reflects the necessity of adapting to reality rather than rejecting morality outright. Schmitt sees in this rupture the beginning of a secular political rationality.<\/p>\n

                                  Conclusion<\/strong><\/p>\n

                                  The second seminar demonstrates how Schmitt reads Machiavelli as the founder of modern political realism. Machiavelli\u2019s prince embodies the autonomy of the political and the primacy of decision over morality. Through this interpretation, Schmitt establishes the groundwork for his own conception of the political as an arena governed not by ideals but by necessity, action, and order.<\/p>\n

                                   <\/p>\n","protected":false},"excerpt":{"rendered":"

                                  M. ERTAN KARDE\u015e, SCHM\u0130TT\u2019\u0130N \u00dc\u00c7 KLAS\u0130\u011e\u0130: MACH\u0130AVELL\u0130, HOBBES VE CLAUSEW\u0130TZ […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-7735","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7735","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=7735"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7735\/revisions"}],"predecessor-version":[{"id":7736,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7735\/revisions\/7736"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7735"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}