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Seneca'nin De Constantia Sapientis'nde Nsanin Çsel

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Seneca'nin De Constantia Sapientis'nde Nsanin Çsel T. C. İstanbul Üniversitesi Sosyal Bilimler Enstitüsü Eski Ça ğ Dilleri ve Kültürleri Anabilim Dalı Latin Dili ve Edebiyatı Bilim Dalı Yüksek Lisans Tezi SENECA’NIN DE CONSTANTIA SAPIENTIS’İNDE İNSANIN İÇSEL ÖZGÜRLÜ ĞÜ Elif Burcu ÖZKAN 2501060068 Tez Danı şmanı Prof. Dr. Bedia Demiri ş İstanbul 2008 SENECA’NIN DE CONSTANTIA SAPIENTIS ’İNDE İNSANIN İÇSEL ÖZGÜRLÜ ĞÜ Elif Burcu ÖZKAN ÖZ Bu çalı şmada, De Constantia Sapientis ( Bilgenin Sarsılmazlı ğı) adlı eserinden hareketle Seneca’ya ve Stoa eti ğine göre “içsel özgürlük” ve “sarsılmazlık” kavramları incelenmi ştir. Ki şinin dı ş ko şullardan ba ğımsız olarak ya şamını sürdürebilmesi, erdemlerini koruyabilmesi, mutlulu ğu kendi içinde bulabilmesi, kendi kendine yeterli olabilmesi ve bilgece bir ya şam sürebilmesi için nasıl bir yol izlemesi gerekti ği Seneca’nın ba şta De Constantia Sapientis ’i olmak üzere di ğer bazı felsefî eserlerinden yapılan alıntılardan da yararlanılarak Stoa felsefesi ı şığında ele alınmı ştır. Ayrıca tezde “erdem” ( arete; Lat . virtus ), “dinginlik” ( ataraxia/ euthymia; Lat . tranquillitas ), “duygulanımsızlık” ( apathia; Lat. impassibilitas ) gibi kavramlar üzerinde de durularak içsel özgürlü ğün ki şiye kazandırdıkları anlatılmaya çalı şılmı ştır. iii THE INNER FREEDOM IN SENECA’S DE CONSTANTIA SAPIENTIS Elif Burcu ÖZKAN ABSTRACT In this thesis, Seneca’s notion of “ inner freedom ” and “ apathy” are analyzed by using his De Constantia Sapientis (The Constancy of The Sage) and Stoic ethic. For the ability of one’s living free from external circumstances, protecting virtues, attaining happiness inward, being self- sufficient and living a life wisely, what kind of a way one should follow are handled by using especially Seneca’s De Constantia Sapientis , also quotations from some other his philosophical works in the light of Stoic philosophy. In this thesis also by analyzing the concepts like “virtue” ( arete; Lat . virtus ), “ataraxy” ( ataraxia/ euthymia; Lat . tranquillitas ) and “apathy” ( apatheia; Lat. impassibilitas ), have been tried to explain the things which the inner freedom gains to. iv ÖNSÖZ Mutlulu ğu dı ş dünyada, maddede, yüzeysel durum ve tutkularda aramanın artık bir gelenek halini aldı ğı ça ğımızda, insanın asıl ihtiyacı olan huzurun aslında kendi içinde oldu ğu gerçe ğini, aklı izleyerek evrenin nedenselli ğini anlayarak ya şamanın önemini vurgulayan bir çalı şma hazırlamak istedim. Tutku ve aşırılıklardan uzak kalarak; olaylara ba ğlı mutlulu ğun aslında yapay bir teselliden ba şka bir şey olmadı ğını bilerek ya şamanın önemine inandı ğım için kalıcı de ğerlerden biri üzerinde çalı şmayı uygun gördüm. Evreni, ya şamı ve gerçe ği tanımada felsefî e ğitim ve dü şüncenin gereklili ğine inandı ğım için, insanın iç dünyasının ve giderek bilgeli ğin kapılarını aralayan ‘insanın içsel özgürlü ğü’ kavramı çalı şmamızın esasını olu şturmaktadır. Bu metni yazmaktaki amacım, gerçek ya şamın ve mutlulu ğun yalnızca felsefî dü şünce sayesinde; do ğaya uygun, tatminkâr, olayların nedenselli ğini görerek ve dingin ya şayarak elde edilebilece ğine inandı ğım ve Stoa felsefesini de bu anlamda kendime en yakın gördü ğüm için; Stoa ahlâk öğretisini ele alıp, Seneca’nın metinlerinin, özellikle de içsel özgürlük ve sarsılmazlık idealini anlatmak için yazdı ğı De Constantia Sapientis adlı eserinin ışığında bir arada sunmaktır. Bu eserin en önemli elyazması, Seneca’nın di ğer 11 felsefî eseriyle birlikte “Dialogi” (Konu şmalar- Diyaloglar) ba şlı ğı altında bir arada olup, 10-11. yy’da İtalya-Milano’da hazırlanmı ş olan Codex Ambrosianus ’ta bulunur. İlk edisyonu ise 1475 tarihli Napoli edisyonudur. Bu çalı şmayla birlikte De Constantia Sapientis eseri Latince’den Türkçe’ye ilk kez çevrilmi ştir. Antik kaynaklardan yapılan alıntıların Türkçe’ye çevirileri de tarafımdan yapılmı ştır. Bu çalı şmada, Stoa ahlâkının ‘insanın ba ğımsızlı ğı’ ( libertas ) ilkesinden yola çıkarak, Latince’de ‘ liberum arbitrium ’ tamlamasıyla kar şılanan 1; Seneca’nın da “ libertas ” kelimesini kullanarak, kimi zaman da “ apathia ” ve “tranquillitas ” gibi içsel özgürlü ğün sa ğladı ğı erdemleri anlatarak önemini her zaman vurguladı ğı ve akla ve do ğaya uygun ya şamda en önemli ereklerden saydı ğı ‘insanın içsel özgürlü ğü’ kavramını incelemek üzere, Seneca’nın De Constantia Sapientis (Bilgenin Sarsılmazlı ğı) eseri temel olarak alınmı ştır. Eserin Latincesi için 1 Christoph Horn , Christof Rapp, “ prohairesis ” Wörterbuch der Antiken Philosophie, Münih, Verlag C. H. Beck oHG, 2002, s. 371. v “Lucius Annaeus Seneca, Moral Essays I: De Constantia Sapientis, İng. çev: John W. Basore, Harvard University Press, Cambridge, 1963” künyeli edisyondan yararlandım. Ayrıca, Seneca’nın De Providentia , Epistulae Morales, De Brevitate Vitae, De Vita Beata, De Tranquillitate Animi adlı felsefî eserlerinden ve Medea trajedisinden de konuyla ilgili alıntılar yaptım. Bazı Yunanca felsefî terimlerin Latince kar şılıkları için etimoloji ve felsefe sözlüklerinin yanı sıra, Y. Kenan Yonarsoy’un Cicero’nun Felsefî Terminolojisi adlı doktora tezinden de yararlandım. 2 Gerek mutlulukta, gerekse kötü durumlarda ki şinin dı ş olay ve etkilerden ba ğımsız olmasında, iç dünyasını özgürle ştirmesinde ve kalıcı huzuru yakalamasında en önemli etkenlerden biri oldu ğu için, içsel olarak özgür olabilmenin yollarının ve bu özgürlü ğün sa ğladıklarının, felsefî görü şlerin ve Antik metinlerin ı şığında anlatıldı ğı bu çalı şmada, içsel özgürlü ğe kavu şup, di ğer felsefî çalı şmalarla ruhunu eğitti ği sürece, ki şiye bilgeli ğin ve dinginli ğin kapılarını aralayacak olan “impassibilitas”/ “apathia” (duygulanımlardan, tutkulardan uzak olma), “tranquillitas” (dinginlik), “ temperantia/ moderatio” (ölçülülük, kendini tutma, ılımlılık), “ ataraxia ” (dinginlik, sarsılmazlık) gibi erdemlere ve nihayetinde “sapientia” ya (bilgelik) ula şma a şamaları da Seneca’nın konuya ili şkin dü şünceleri temel alınarak anlatılmı ştır. Çalı şmamda deste ğini gördü ğüm ve danı şmanlı ğından yararlandı ğım hocam Sayın Prof. Dr. Bedia Demiri ş’e te şekkürü bir borç bilirim. 2 Y. Kenan Yonarsoy, Cicero’nun Felsefî Terminolojisi, Edebiyat Fakültesi Doktora Tezi, İstanbul, İstanbul Üniversitesi Edebiyat Fakültesi Yayınları, No: 2865, 1982.” vi İÇİNDEK İLER ÖZ.......................................................................................................................... iii ABSTRACT ........................................................................................................... iv ÖNSÖZ ....................................................................................................................v İÇİNDEK İLER...................................................................................................... vii GİRİŞ ...................................................................................................................... 1 I. Lucius Annaeus Seneca ve Stoa Felsefesi ............................................................. 4 A. Cordubalı Seneca…………………………………………………………….4 1. Ya şamı......................................................................................................... 4 2. Eserleri ve Üslûbu........................................................................................ 8 B. Stoacı Filozof Seneca .................................................................................... 13 1. Seneca'yı Etkileyen Felsefî Ö ğretiler ve Filozoflar…………………………13 2. Stoa Felsefesi ve Temel İlkeleri……………………………………………..16 a. Mantık........................................................................................................ 20 b. Fizik........................................................................................................... 21 c. Ahlâk.......................................................................................................... 22 II. Antikça ğ’da Özgürlü ğün ve Bilgeli ğin Yolu...................................................... 26 A. Antikça ğ’da “özgürlük” Kavramı .................................................................. 26 B. Stoa Ahlâkında “özgürlük” Kavramı.............................................................. 37 C. Stoa Felsefesine Göre İçsel Özgürlü ğe ve Bilgeli ğe Giden Yolda Kazanılan Erdemler ……………………………………….....................43 III. Seneca’da İçsel Özgürlük ve Bilgelik .............................................................. 56 A. Seneca’ya göre “özgürlük”............................................................................ 56 B. İçsel Özgürlü ğün ve Sarsılmazlı ğın De Constantia Sapientis’te Ele Alını şı ………………………………………..70 SONUÇ ................................................................................................................100 BİBL İYOGRAFYA..............................................................................................103 vii GİRİŞ Günümüzde, ya şama amacını, evrenin nedenselli ğini ve sırlarını ke şfetmek için ve e ğer sonunda bir çıkar, elde edilecek bir şey yoksa erdemli bir ya şamı elde etmek için u ğra şılmıyor: “Bir çıkarımız oldu ğu sürece erdemli ve iyi olan şeyleri uyguluyoruz.” 1 Aynı durum Antik Ça ğ’da da geçerliydi. Kimi insanlar zevk ve sefahat içinde, dünyevî zevklerin pe şinde ko şarken, gerçek benli ğine ve aklına, gerçekli ğe önem veren “dü şünen” insan, sorularla evreni ve varolanların sebebini aramak için yola çıkar. Varolanlar üzerine ‘planlı dü şünme’den do ğan felsefe sayesinde insanlar sorularına açık ve kesin cevaplar ararlar. Çünkü dinden, mitolojiden edinilen sorunlar ve sorular, ele ştiren dü şünmenin ve gözlemin konusu olmaya ba
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