Author
Ruken Karaduman
Publication Place
University of Afyon Kocatepe -
University of Afyon Kocatepe
Subject
Heart, Nefs, Self, Superego
Type
kitap
Language
Arabic
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2757-8399, DOI: 10.52637/kiid.1001869
Record ID
cdi_doaj_primary_oai_doaj_org_article_32e21e2c887e4c68a79592a694e9b0ac
Library Location
DOAJ (Directory of Open Access Journals)
Notes
In essence, scientists and artists explain the self that a person tries to understand and explain in the same way, often using different concepts. Divan poets, on the other hand, processed their discourses shaped by ancient knowledge, teachings and beliefs in a universal way, based on the basic characteristics of human beings - even though they were named differently in other ages and geographies. As a matter of fact, analyzes to be made by making use of the literature of different disciplines are important in terms of showing that classical Turkish poetry is an integrity surrounded by the framework of logic and universality. At this point, psychological science and psychoanalysis studies offer various opportunities to evaluate the person described in classical poems from a different perspective. Freud, who has undertaken important studies on psychoanalysis, states with his structural personality theory that human emotions and behaviors emerge as a result of the effects of mental structures he calls id, ego and superego. With this theory, the id as a structure that acts based on unconscious desires, impulses and the pleasure principle, the ego, a conscious balance mechanism that tries to establish a connection with reality, and the superego, the internal representative of traditional values and ideals, are systematized and explained. Between the immoral desires of the id and the moral and conscientious aspects of the superego trying to achieve perfection, the ego's effort to achieve domination over the impulses and, on the other hand, to reconcile the id, superego and reality are touched upon. It can be said that in tradition, id, ego and superego, which can be expressed as parts of the self, are mentioned with the concepts of soul, mind and heart/heart, which become evident especially in Sufi poems. In classical Turkish poetry, the soul, which pursues worldly pleasures, is incompatible with the purpose of human existence, and chases irrational instincts, appears as an element that is despised and criticized for these characteristics. Contrary to the soul that acts in line with its own desires and is unaware of the divine reality, the heart is presented as a spiritual structure that determines right and wrong, especially within the framework of Sufi teachings, as it tries to realize the ideal of being a perfect human being. On the other hand, the mind has to suppress the impulses of the soul and activate the reality principle against its pleasure principle. However, it is necessary to control and regulate the desires of the mind and heart in accordance with environmental conditions. At this point, divan poets, who generally side with the heart, take a position against the mind that tries to dominate the desires of the heart. He describes her as incomplete and incapable of finding true meaning. Poets often emphasize their desire to be together only with the heart, by removing the obstacle of the mind and eliminating the soul. The aim of this article is to determine the meaning framework of the soul, mind, heart and the images used in conjunction with them, which provide various clues at a conscious or subconscious level about the poet's inner world, his perspective on people and life, and the id, ego and superego. In this direction, based on Freud's theoretical determinations, various narrative features and concepts in the Fuzûlî Divan focusing on the soul, mind, heart and soul were discussed; attempted to be interpreted. It is seen that Fuzûlî, especially in his narratives that are a reflection of his Sufi ideas, brings to the fore the unwelcome desires of the soul and the ability of the mind to distinguish between good and evil. However, instead of the mind that questions and creates obstacles, the poet prioritizes the values of the heart, which is the mirror of absolute beauty; It has placed the heart in a spiritual and sublime position. In our study, content analysis method was used to determine in which contexts the concepts of soul, mind, heart and heart were used in Fuzûlî's Divan. After these concepts were classified by the divan tabulation method, a general evaluation was made based on the meanings that the poet attributed to the concepts within the framework of the theme of the poems.
Detaylı Başlık
Nefs, Akıl Ve Gönül Kavramlarını İd, Ego, Süperego Bağlamında Okuma Denemesi: Fuzûlî Divanı Örneği
