{"id":7739,"date":"2025-11-18T01:59:50","date_gmt":"2025-11-17T22:59:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7739"},"modified":"2025-11-18T01:59:50","modified_gmt":"2025-11-17T22:59:50","slug":"m-ertan-kardes-schmittin-uc-klasigi-machiavelli-hobbes-ve-clausewitz-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/m-ertan-kardes-schmittin-uc-klasigi-machiavelli-hobbes-ve-clausewitz-4-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 4. 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 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Carl Schmitt\u2019in politik d\u00fc\u015f\u00fcncesinde Clausewitz\u2019in konumunu incelemektedir. M. Ertan Karde\u015f, Clausewitz\u2019in Schmitt\u2019in politik realizmini tamamlayan d\u00fc\u015f\u00fcn\u00fcr oldu\u011funu, sava\u015f kavram\u0131 \u00fczerinden politik olan\u0131n \u00f6z\u00fcn\u00fc yeniden tan\u0131mlad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Ama\u00e7, sava\u015f\u0131n sadece askeri bir olgu de\u011fil, politik varolu\u015fun s\u0131n\u0131r bi\u00e7imi oldu\u011funu ortaya koymak; Clausewitz\u2019in sava\u015f, d\u00fc\u015fmanl\u0131k ve d\u00fczen kavray\u0131\u015flar\u0131n\u0131n Schmitt\u2019in \u201cNomos\u201d d\u00fc\u015f\u00fcncesiyle nas\u0131l kesi\u015fti\u011fini tart\u0131\u015fmakt\u0131r.<\/p>\n

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

    \n
  1. Sava\u015f\u0131n Politik Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

    Clausewitz, sava\u015f\u0131n \u201cpolitikan\u0131n ba\u015fka ara\u00e7larla devam\u0131\u201d oldu\u011funu belirtir. Bu ifade, sava\u015f\u0131n do\u011frudan politik bir eylem oldu\u011funu g\u00f6sterir. Schmitt\u2019e g\u00f6re sava\u015f, dost-d\u00fc\u015fman ayr\u0131m\u0131n\u0131n somutla\u015fm\u0131\u015f bi\u00e7imidir; bireyler aras\u0131nda de\u011fil, politik birimler aras\u0131nda ger\u00e7ekle\u015fir. Sava\u015f, politikan\u0131n s\u00fcreklili\u011fini sa\u011flar ve egemenli\u011fin en \u00e7\u0131plak hali olarak ortaya \u00e7\u0131kar.<\/p>\n

      \n
    1. \u015eiddet, \u0130rade ve Tan\u0131nma<\/strong><\/li>\n<\/ol>\n

      Clausewitz\u2019e g\u00f6re sava\u015f, d\u00fc\u015fman\u0131 irademizi yerine getirmeye zorlayan bir \u015fiddet eylemidir. Bu tan\u0131m, iki \u015fart\u0131 i\u00e7erir: d\u00fc\u015fman politik bir \u00f6zne olarak tan\u0131nmal\u0131d\u0131r ve irade politik bir irade olmal\u0131d\u0131r. Schmitt, bu tan\u0131m\u0131 politik olan\u0131n s\u0131n\u0131r bi\u00e7imi olarak de\u011ferlendirir; sava\u015f, yaln\u0131zca bir g\u00fc\u00e7 m\u00fccadelesi de\u011fil, tan\u0131nm\u0131\u015f politik varl\u0131klar\u0131n \u00e7at\u0131\u015fmas\u0131d\u0131r.<\/p>\n

        \n
      1. S\u00fcrt\u00fcnme ve Belirsizlik<\/strong><\/li>\n<\/ol>\n

        Clausewitz\u2019in \u201cs\u00fcrt\u00fcnme\u201d (friction<\/em>) ve \u201csava\u015f sisi\u201d (fog of war<\/em>) kavramlar\u0131, sava\u015f\u0131n belirsizliklerle dolu do\u011fas\u0131n\u0131 anlat\u0131r. Sava\u015f, tamamen ak\u0131lc\u0131 bir hesap de\u011fil, \u00f6ng\u00f6r\u00fclemez unsurlar\u0131n etkili oldu\u011fu bir aland\u0131r. Schmitt bu yakla\u015f\u0131m\u0131, realizmin temel ilkesi olarak g\u00f6r\u00fcr: hi\u00e7bir kavram ger\u00e7ekli\u011fi b\u00fct\u00fcn\u00fcyle ku\u015fatamaz, ancak onsuz da ger\u00e7eklik anla\u015f\u0131lamaz.<\/p>\n

          \n
        1. \u00dc\u00e7l\u00fc Yap\u0131: Halk, Ordu ve H\u00fck\u00fcmet<\/strong><\/li>\n<\/ol>\n

          Clausewitz, sava\u015f\u0131n \u00fc\u00e7 temel bile\u015fenini tan\u0131mlar: halk tutkuyu ve nefreti, ordu cesaret ve yetene\u011fi, h\u00fck\u00fcmet ise akl\u0131 ve politik amac\u0131 temsil eder. Bu \u00fc\u00e7 unsurun dengesinde sava\u015f\u0131n do\u011fas\u0131 belirlenir. Schmitt, bu modeli politikan\u0131n canl\u0131 yap\u0131s\u0131n\u0131n bir ifadesi olarak yorumlar.<\/p>\n

            \n
          1. Jus Publicum Europaeum ve Sava\u015f\u0131n D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

            Clausewitz\u2019in ya\u015fad\u0131\u011f\u0131 d\u00f6nemde sava\u015f, tan\u0131nm\u0131\u015f devletler aras\u0131nda belirli kurallara g\u00f6re y\u00fcr\u00fct\u00fcl\u00fcyordu. Bu, Schmitt\u2019in \u201cjus publicum europaeum\u201d olarak adland\u0131rd\u0131\u011f\u0131 d\u00fczenin \u00fcr\u00fcn\u00fcd\u00fcr. Ancak modern \u00e7a\u011fda bu denkli\u011fin ortadan kalkmas\u0131yla sava\u015f bi\u00e7imi de\u011fi\u015fmi\u015f, asimetrik \u015fiddet ve tan\u0131nmayan d\u00fc\u015fmanl\u0131k bi\u00e7imleri ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Schmitt, bu durumu \u201cNomos\u2019un kayb\u0131\u201d olarak tan\u0131mlar.<\/p>\n

              \n
            1. Sava\u015f\u0131n Yasaklanmas\u0131 ve Politikli\u011fin Kayb\u0131<\/strong><\/li>\n<\/ol>\n

              Modern uluslararas\u0131 hukuk, sava\u015f\u0131 yasaklayarak politik olan\u0131 bast\u0131rm\u0131\u015ft\u0131r. Schmitt\u2019e g\u00f6re sava\u015f\u0131n yasaklanmas\u0131, d\u00fc\u015fmanl\u0131\u011f\u0131n yasaklanmas\u0131 anlam\u0131na gelir. Oysa d\u00fc\u015fmanl\u0131k, politik varolu\u015fun temel ko\u015fuludur. Bu nedenle Clausewitz\u2019in sava\u015f anlay\u0131\u015f\u0131, politikli\u011fin zorunlu bir bi\u00e7imi olarak yeniden d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

                \n
              1. Clausewitz\u2019in Modern Yorumlar\u0131<\/strong><\/li>\n<\/ol>\n

                Seminerde Ren\u00e9 Girard ve Raymond Aron\u2019un Clausewitz yorumlar\u0131na da yer verilir. Girard, \u201ca\u015f\u0131r\u0131l\u0131klara t\u0131rmanma\u201d kavram\u0131n\u0131 modern asimetrik \u015fiddet bi\u00e7imleriyle ili\u015fkilendirir. Aron ise her sava\u015f\u0131n kendi \u201cgrameri\u201d oldu\u011funu savunur. Bu iki yakla\u015f\u0131m, Clausewitz\u2019in h\u00e2l\u00e2 modern politik d\u00fc\u015f\u00fcncenin merkezinde oldu\u011funu g\u00f6sterir.<\/p>\n

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

                D\u00f6rd\u00fcnc\u00fc seminer, Schmitt\u2019in Clausewitz yorumunun, modern politik realizmin doruk noktas\u0131n\u0131 olu\u015fturdu\u011funu g\u00f6stermektedir. Clausewitz\u2019in d\u00fc\u015f\u00fcncesi, Schmitt i\u00e7in sava\u015f\u0131n politik \u00f6z\u00fcn\u00fc anlaman\u0131n anahtar\u0131d\u0131r. Sava\u015f, hem politikan\u0131n devam\u0131 hem de s\u0131n\u0131r\u0131d\u0131r. Schmitt, Clausewitz arac\u0131l\u0131\u011f\u0131yla modern d\u00fcnyan\u0131n \u201cnomossuz\u201d d\u00fczenini ele\u015ftirir ve politik olan\u0131n yeniden temellendirilmesi gerekti\u011fini savunur. B\u00f6ylece Clausewitz, Schmitt\u2019in d\u00fc\u015f\u00fcncesinde yaln\u0131zca bir stratejist de\u011fil, politik varolu\u015fun felsefi boyutunu ortaya koyan bir d\u00fc\u015f\u00fcn\u00fcr haline gelir.<\/p>\n

                 <\/p>\n

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

                This seminar examines Clausewitz\u2019s central role in Carl Schmitt\u2019s political thought. M. Ertan Karde\u015f emphasizes that Clausewitz completes Schmitt\u2019s realism by defining war as the ultimate form of political existence. The goal is to show that war is not merely a military phenomenon but the boundary condition of politics, linking the notions of war, enmity, and order within Schmitt\u2019s theological-political framework.<\/p>\n

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

                  \n
                1. The Political Nature of War<\/strong><\/li>\n<\/ol>\n

                  Clausewitz\u2019s famous statement, \u201cWar is the continuation of politics by other means,\u201d defines war as a political act. Schmitt interprets war as the realization of the friend\u2013enemy distinction; it occurs between political entities, not individuals. War thus embodies the continuity of politics and the clearest expression of sovereignty.<\/p>\n

                    \n
                  1. Violence, Will, and Recognition<\/strong><\/li>\n<\/ol>\n

                    For Clausewitz, war is an act of force to compel the enemy to do our will. The enemy must be recognized as a political subject, and the will must be political. Schmitt views this as the boundary of the political realm \u2014 war is not chaos but an organized relationship between recognized political actors.<\/p>\n

                      \n
                    1. Friction and Uncertainty<\/strong><\/li>\n<\/ol>\n

                      Clausewitz\u2019s notions of \u201cfriction\u201d and the \u201cfog of war\u201d express the unpredictable and contingent nature of war. War unfolds between calculation and chance. Schmitt adopts this as a key principle of realism: the gap between concept and reality can never be fully closed.<\/p>\n

                        \n
                      1. The Trinity: People, Army, and Government<\/strong><\/li>\n<\/ol>\n

                        Clausewitz identifies three elements of war: the people (passion), the army (courage and skill), and the government (reason and purpose). The balance among them defines the nature of each war. Schmitt sees this trinity as evidence of politics as a living, dynamic totality.<\/p>\n

                          \n
                        1. Jus Publicum Europaeum and the Transformation of War<\/strong><\/li>\n<\/ol>\n

                          In Clausewitz\u2019s era, war was conducted under the classical European public law \u2014 a framework of limited conflict between recognized sovereigns. In modern times, this equilibrium has collapsed. Asymmetric warfare and total enmity have replaced classical war. Schmitt calls this transformation the \u201closs of the Nomos.\u201d<\/p>\n

                            \n
                          1. The Ban on War and the Depoliticization of the World<\/strong><\/li>\n<\/ol>\n

                            Modern international law\u2019s prohibition of war suppresses the political dimension of human existence. For Schmitt, banning war also means abolishing the enemy, which destroys the foundation of politics. Clausewitz\u2019s realism thus reaffirms the necessity of enmity as a condition of political life.<\/p>\n

                              \n
                            1. Modern Readings of Clausewitz<\/strong><\/li>\n<\/ol>\n

                              Ren\u00e9 Girard interprets Clausewitz\u2019s \u201cescalation to extremes\u201d in relation to contemporary asymmetric violence, while Raymond Aron stresses the \u201cgrammar\u201d of each war\u2019s internal logic. Both readings demonstrate the continuing relevance of Clausewitz as a political thinker.<\/p>\n

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

                              The fourth seminar reveals that Schmitt\u2019s reading of Clausewitz represents the culmination of modern political realism. For Schmitt, Clausewitz unveils the essence of war as the continuation and the limit of politics. Through Clausewitz, Schmitt criticizes the \u201cnomosless\u201d world of modernity and reasserts the political as the foundation of human order. Clausewitz thus stands not merely as a strategist but as a philosopher of political existence in Schmitt\u2019s thought.<\/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-7739","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7739","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=7739"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7739\/revisions"}],"predecessor-version":[{"id":7740,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7739\/revisions\/7740"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7739"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}