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A Study on Plato's attack on democracy
(Thesis (B.A.)-Robert College, 1958., 1958.) Ersu, Erkin.
Aeschylus' Oresteia and his idea of justice
(Thesis (B.A.) - Robert College, 1958., 1958.) Sel, Esen.
Hobbes and Machiavelli; a comparison in their methods and philosophy
(Thesis (B.A.) - Robert College, 1958., 1958.) Glazer, Mark.; Graduate Program in Philosophy.
Nedensel anlam kuramı
(Thesis (Assoc. Prof.) - Bogazici University. Institute for Graduate Studies in Social Sciences, 1981., 1981.) Denkel, Arda, 1949-
Determinizm ve mekân
(Thesis (Assoc. Prof.) - Bogazici University. Institute for Graduate Studies in Science and Engineering, 1982., 1982.) Koç, Yalçın, 1950-
The problem of 'space' in Frege's ontology a transcentental inquiry
(Thesis (M.A.)- Bogazici University. Institute for Graduate Studies in Social Sciences, 1994., 1994.) Armaner, Türker.; Koç, Yalçın,
This thesis is an attempt to evaluate Frege's ontology of numbers in a critical way in view of Kant's transcendental philosophy. Despite the significant divergences between Kant and Frege, these two philosophers will be taken in continuity. It is shown that these divergences originate mostly from Frege's way of misevaluating Kant's system. The main problem of the thesis is the "space" of the objective thoughts in Frege's system. The most important conceptual similarities between Kant and Frege are the relations between object and concept, and concept and judgement. For both, arithmetical objects are neither empirical nor sensible and these objects do not exist by themselves. Numbers, as arithmetical objects, are found in Number concepts. Objects and concepts are found in judgements. Both Kant and Frege attempt to secure an objective status for natural numbers. In Frege's system, neither the formation nor the space of objects is mentioned. He does not consider 'synthesis' or 'unity' which are crucial for the formation of objects in Kant's system and to the objective thoughts, Frege does not assign a space. Frege's ontology does not provide a medium for connecting the objective thoughts either. Thus Frege's system is ontologically incomplete.
The ontological foundations of McTaggart's argument on the unreality of time
(Thesis (M.A.)- Bogazici University. Institute for Graduate Studies in Social Sciences, 1994., 1994.) Kovanlıkaya, Aliye.; Koç, Yalçın,
In this thesis, it is attempted to investigate the ontological foundations of McTaggart's argument on the unreality of time which is generally considered independently from McTaggart's ontology. It is also aimed to show that McTaggart's ontology is essential for a proper understanding of the argument on the unreality of time. According to McTaggart, the Universe is the substance which conta~ns the contents of an infinite number of substances which are its parts. The Universe as a whole is a nonchanging substance. The Universe and its parts are all spiritual substances. Any change in anyone part of the Universe would mean the change of the Universe; that is to say the destruction of the Universe itself. What McTaggart means when he states that time is unreal is that existence as such cannot have temporal dimension. The thesis is aimed to show that McTaggart's claim that time is unreal is a consequence of his ontology in which there is no place for change and thus for existing events. It is also argued, in the thesis, that the critiques of McTaggart's argument from different points of views do not apply to the argument because they do not considered McTaggart's ontology which gives rise to the rejection ofthe reality of time.
An introduction to the ontological foundations of Gödel's incompleteness theorems
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 1994., 1994.) Çitil, Ahmet Ayhan.; Koç, Yalçın,
In the present thesis, we carry out an ontological investigation of Goders incompleteness theorems in view of which we obtain an interpretation of Godel's incompleteness results. In our ontological investigation, we determine the basic elements whIch are used in the statement and the proof of G6del's incompleteness theorems as 'formal objects', 'recursive functions and relations', and 'expressibility' and 'representability'. Then, we clarify the grounds on which these elements rest and obtain the result that Godel's incompleteness proofs rest ultimately on the order of natural numbers. In view of Godel's first incompleteness theorem, we are led to the following result: that one cannot prove all the true propositions of arithmetic as theorems of a formal theory is restricted by the fact that no formalized theory of arithmetic can be obtained without the 'order' of natural numbers (being independently present). This result clarifies, and in a sense restricts, the meaning of the first incompleteness theorem. That is to say, the first incompleteness theorem no longer expresses an inability of a most rigorous axiomatic employment of logic to capture all truths of arithmetic, as generally accepted. The first incompleteness theorem, we conclude, expresses an inability of a certain enlployment of the 'order' of natural numbers to capture all true propositlens concerning themselves. Similarly, in view of oUf ontological investigation, Godel's second result that the consistency of a consistent formalized theory of arithmetic cannot be proved within that theory is restricted by the fact that no formalized theory of arithmetic can be obtained without the 'order' of natural numbers. Thus, we conclude that the second incompleteness theorem expresses an inability of a certain employment of the 'order' of natural numbers to prove the consistency of any consistent formalized theory of arithmetic. We also note.that our results have interesting consequences in view of . Church's thesis. We claim that Church's thesis holds because all the procedures constructed for computation rest ultimately on the order of natural numbers. It appears that this idea, if mathematically developed, would lead to a proof of Church's thesis.
Heidegger's contribution to the ontological analysis of the world and the self
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 1995., 1995.) Akman, Ela.; Canevi, F. Pınar.
The subject matter of this thesis is the Heideggerian understanding of the Self which results from a radical conception of man as Dasein. Heidegger by rejecting a dualistic conception of reality which divides it into two introduces, in the name of the unity of reality, anew ontological distinction whereby man is distinguished from mere entities. This study attempts to explore Heidegger's contrIbution to the ontological analysis of the Self and the world on the basis of Dasein as existence which provides the Self with modification in and from itself.
Precursory comprehension of being and problem of time in Heidegger's ontology
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 1996., 1996.) Meriç, Tendü.; Canevi, F. Pınar.
The subject matter of this thesis is precursory comprehension of Being which is the point of departure of Heidegger's question of Being. Heidegger brings out a new conception of time as the possibility of this comprehension. This conception is grounded in an interpretation of transcendental imagination which forms time. together with Being as the precondition of its comprehension. This study attempts to explore precursory comprehension of Being, on the basis of Dasein which is in the possession of this comprehension, in relation to time.
The concept of bildung Hegel's phenomenology and nineteenth century European novel
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 1996., 1996.) Gürle, F. Meltem.; Canevi, F. Pınar.
This thesis presents an analysis of the pattern of Bildung (fonnation, development, education) in Hegel's Phenomenologie des Geistes (phenomenology of Mind/Spirit) upon a background of nineteenth century novel. Focusing on the tradition of romanti c realism in European novel from Dickens to Dostoyevsky, the analysis covers a CJit.ical review of Hegel's conception of Spirit, and a discussion of the problem of morality in Phenomenology.
Metaphysical foundations of Freudian psychology: |a transcendental reconsideration
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 1997., 1997.) Dost, Ayfer.; Koç, Yalçın,
In the present thesis we compare the metaphysical foundations of Kant's ontology (as it is given in Kant's First Critique) and Freud's psycho-analytic theory. This comparison involves an investigation of the understanding of soul in a theoretical framework in view of these two approaches. In that study we try to show that the foundations of psycho-analytic theory partially and ontologically rests on the elements of the transcendental philosophy and that psycho-analytic theory also contains elements which appear to be complementary to Kantian metaphysics. We can summarize the conclusion of this investigation in the following way: In the Critique of Pure Reason Kant aims at an ontological investigation of the Gegenstand(s) whose source lies in the (outer) thing-in-itself. For this reason, his understanding and theoretical constitution of soul in the First Critique is limited to the consideration of the soul as the ground of the possibility of the knowledge of things that appear in space as substantial entities. Yet such a constitution renders the knowledge of the soul, that is the science of psychology as theoretically impossible. In this regard we conclude that by including the (inner) thing-in-itself, that is the id (it) into the theoretical framework of the constitution of the soul and by introducing the capacity of the memory as a transcendental capacity into the constitution of the mind, psycho-analytic theory extends the limits of transcendental philosophy and thereby provides a theoretical ground for the possibility of psychology as a science proper.
The problem of 'understanding' in Martin Heidegger's Being and Time
(Thesis (M.A.) - Bogazici University. Institute of Social Sciences, 2001., 2001.) Alpar, F. Neren.; Sözer, Önay.
This thesis examines understanding as a fundamental existentiale in Heidegger's Being and Time, and its grounding position to all activities of cognizing. The ultimate goal of the thesis is to reveal the metaphysical basis on which Heidegger constructs his claim that logos is existentially grounded in understanding. The thesis begins with a presentation ofHeidegger's approach to the phenomenon of understanding via analysing his interpretation of human being as Being-there (Dasein) and certain key concepts such as "existence" and "world". Next, how Dasein understands its world in everydayness and the existential structure of Being-in as disclosed in the phenomenon of worldhood is analysed. The structure of involvement, uncovered in this analysis, is then used to show the existential hermeneutical character of understanding as "thrown projection". The inner structure of the hermeneutical character of understanding is analysed, in order to show how "logos as assertion" is grounded in understanding existentially, and that there is an "as-structure" in interpretation which recurs in assertion in a modified way. Then, "logos as assertion" is contrasted with "logos as talk" to bring forth the inadequacy of assertion in expressing existential understanding. The thesis concludes by showing that 'possibility' comes before 'actuality', on the basis of the analysis that Dasein existentially understands its Being by throwing itself toward possibilities and finding itself thrown into possibilities. Finally, it is suggested that the hidden "as" in the copula hides away possibilities as possibilities and it reminds us of our incompleteness as constantly coming towards our Being.
Radical constructivism in science education
(Thesis (M.A.)- Bogazici University. Institute of Social Sciences, 2001., 2001.) Muğaloğlu, Ebru Zeynep Aktürk.; Irzık, Gürol.
Radical constructivism is a popular version of constructivism. It is introduced as an unconventional approach to knowing and learning by its leading representative Ernest von Glasersfeld. In my thesis, first, I present von Glasersfeld's conception of knowledge in general and scientific knowledge in particular and their implications for science education. Then, I critically examine the radical constructivist theory in the light of the following questions: 1. Does radical constructivism present a valid theory of knowledge and scientific knowledge? 2. Can radical constructivism fulfill the main aims of science education as a theory of learning and teaching? Finally, I conclude that radical constructivism is not only a poor substitute for traditional epistemology but also fails to meet the main obj ecti ves of science education as a theory of learning and teaching.
The democracy paradox, and some of its moral and legal implications
(Thesis (M.A.) - Bogazici University. Institute of Social Science, 2002., 2002.) Şenol, Hüseyin Fırat.; Irzık, Gürol.
The thesis focuses on showing that it is not a paradox of democratic governments to use sanctions on individuals whose actions are conducive to increasing rebellion and uncivilised behaviour in the society, and on those who aim at destroying democracy, that is, the political and legal basis for the furthering and enjoyment of liberties and rights. It furthermore aims at giving an explanation of the moral foundations of free society by appealing to Kant and Mill. The discussion on whether or not democracy contradicts itself by using sanctions on individuals who abuse their liberties and rights in order to deprive others of theirs will also be a response to historicists, who claimed that democracy has to copy totalitarian methods to fight against its alternatives, and to become totalitarian itself. In the legal implications part, Rawls and Oliver W. Holmes will be used as bases to give criteria for udging how the elected may abuse the executive power on one hand, and, what type of actions go beyond the scope of basic liberties and rights on the other.
A critical approach to Kant's conception of experience in view of Leibniz's ontology
(Thesis (Ph.D.) - Bogazici University. Institute of Social Sciences, 2002., 2002.) Kovanlıkaya, Aliye.; Voss, Stephen,
In order for Kant's criticism of metaphysics which he calls 'speculative' to be valid and in order for his attempt to establish metaphysics as a science to be successful, experience which, in critical thought, determines the limits of knowing activity of human beings should be constituted within the framework of this thought. Kant's conception of experience is formed by preserving some aspects of that of Leibniz, However, since Kant's critical thought attempts to cancel Leibniz's conception of substance which is the basis of experience in Leibniz, experience cannot be constituted within the framework of critical thought.
On the significance of analyticity: a study on the controversy between Carnap and Quine
(Thesis (M.A.)-Bogazici University. Institute of Social Sciences, 2003., 2003.) Korkut, Buket.; Irzık, Gürol.; Karatay, Ali.
This thesis is a study on the significance of analyticity, in particular, on the controversy between Carnap and Quine regarding analyticity. The analysis follows an historical order of Carnap's two periods: syntax and semantics. I argue that Carnap's conception of analyticity is different between these two periods. In the period of syntax, Carnap attempts to give a method for the specification of analytic sentences that will capture all and only truths of logic and mathematics. I argue that he does not aim to demonstrate how these truths are justified, and hence his conception of analyticity is methodological rather than epistemological. I then discuss Quine's objections in "Truth by Convention" and show that they are against the epistemic significance of analyticity and hence cannot be directed to Carnap. Yet there is a problem; Carnap formulates the analytic/synthetic distinction supposing that the logical/descriptive distinction is at hand. Despite this problem, my analysis will support the conclusion that Carnap's investigations illuminate the structure of scientific theories. In the period of semantics, Carnap's conception of analyticity gains an epistemic significance: analytic truths are true by virtue of linguistic convention. Quine argues against this conception in two aspects: the specification of analytic truths needs an account of synonymy and the epistemic corollary of this conception is mistaken. The emphasis in philosophical discussions is given to the problem of synonymy. However, I will conclude that the historical analysis made in this thesis shows that the basis of the problem is the latter, which is epistemological.
A comparison of Aristotelian and Cartesian highest human goods
(Thesis (M.A.)-Bogazici University. Institute for Graduate Studies in Social Sciences, 2004., 2004.) Safalı, Levent.; Voss, Stephen,
The present thesis is an attempt to analyze and compare two philosophers' accounts of the highest human good: Aristotle's and Descartes'. My main goal has been, after understanding the conceptual frameworks necessary to evaluate the accounts these two philosophers give of the highest human good, to analyze and compare them.In my analysis I have concluded that for Aristotle the highest human good is contemplation, and for Descartes a special contentment of the soul achieved through following virtue.In the comparison I have made, I found one similarity between them: this is that both accounts include godly features. Besides that, there were two main differences between these accounts. One difference originated from the difference in the accounts of causation in Aristotelian and Cartesian philosophy. The second difference concerned the relation between the account of the highest good and the rest of the philosophy it belongs to. The Aristotelian account of the highest good has a necessary relation with the general philosophy of Aristotle, whereas the Cartesian account of the highest good has only a contingent relation with the general philosophy of Descartes.
Surpassing wantonness by appealing to emotions :|a Neo-Frankfurtian approach to freedom of the will
(Thesis (M.A.)-Bogazici University. Institute for Graduate Studies in Social Sciences, 2004., 2004.) Boylu, Ayça.; İnan, İlhan.
In this thesis, I question whether certain kinds of emotions are necessary for one's realization of freedom. In searching an answer to this question, I focus on a specific approach to freedom, namely the Frankfurtian approach. I modify this approach and construct a Neo-Frankfurtian approach. First I single out the second order volitions necessary for one's realization of freedom because of an objection Harman makes. I call these necessary second-order volitions 'creative effective second-order volitions'. I also defend the position that one realizes freedom only if she takes steps in accordance with who she desires to become. I refer to that imaginary person by the term 'desired-self'. Critically exposing Watson's objection, I argue that the value judgment "my becoming my desired self is valuable" must underlie the formation of creative effective second-order volitions. Finally I detect a motivational problem. Even if one makes this value judgment, I argue that one may remain unmotivated in taking steps towards one's desired-self. Hence I conclude that certain kinds of emotions must generate this value judgment and constitute the motivation that is necessary for one's realization of freedom of volition. My suggestion as one of these emotions is a certain kind of discontentment that stems from realizing the gap between who one believes she is and her desired-self.
Desire for excellence reflections on Plato and Spinoza
(Thesis (M.A.)-Bogazici University. Institute for Graduate Studies in Social Sciences, 2004., 2004.) Mutlu, Vicdan.; Voss, Stephen,
The main aim of this thesis is to provide a good understanding of Plato's and Spinoza's desire for excellence and show in what respects their views resemble and differ from each other. To achieve this aim, their notions of 'desire' and 'excellence' have been examined. Some of the questions that have been raised in this thesis are as following: 'What is the nature of our desires?', 'What is excellence?', 'What is the relation between excellence and goodness?', 'Is excellence something subjective or objective?', 'Does everybody desire only the good?', 'Is desire for excellence a unique privilege of philosophers?', 'Is excellence something attainable for man?', 'Who can approximate to excellence?', 'Does excellence lead to happiness?' 'Is excellence an assimilation to God?'The present study also aims to show the consistencies/inconsistencies of their ideas and the problems in their theses, when necessary, and to come up with a fair interpretation of their work.In this thesis I argue that Spinoza's notion of excellence is deeply connected to 'the Third Kind of Knowledge', on the other hand, Plato's notion of excellence is connected to 'the Knowledge of the Form of the Good'. I also claim that for both philosophers the way to excellence lies in wisdom, that is, in being virtuous and living the life of reason. The ultimate excellence, according to them, is beyond our reach, but they have drawn an ideal model of life to be pursued, although even they were not able to attain that model. The nature of this ideal model of life is the subject matter of this thesis. It is also argued that, for both Plato and Spinoza, desire for excellence is a unique privilege of philosophers. Also approximation to excellence can be achieved only by those people who are living the life of reason, i.e. philosophers like Plato and Spinoza.

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