Author
Nilüfer Urlu Ünaldı
Publication Place
Hits University -
Hits University
Subject
Judgment, Philosophy, Will
Type
Book
Language
Arabic
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2757-6949, DOI: 10.14395/hid.1141329
Record ID
cdi_doaj_primary_oai_doaj_org_article_274dbf062dc44d44bc75d99edf1b17a7
Library Location
DOAJ Directory of Open Access Journals
Notes
In this article, we investigated the views of Hannah Arendt, one of the most important political philosophers of the 20th century, on the faculty of will and the close relationship she established between will and freedom, freedom and action. The issue of will inevitably has an important place in the history of thought. In these discussions, who or what determines/directs the will constitutes the essence of the issue, and the issue is considered with the concepts of freedom, responsibility, determinism, choice and action. The examination of the problem is closely related to almost all areas of philosophy: from theological debates on God's will and human freedom, to man's knowledge of himself and the world, to being seen as a moral agent, a number of problems are all closely related to the state of the will. While Arendt says that traditional Western thought generally ignores the will, on the other hand, she also says that freedom is approached with suspicion and ultimately a picture is drawn in which the human being's apparent freedom is in reality registered with the causality of the external world, and she clearly denies this picture. Arendt defines the will as an autonomous faculty along with thought and judgment. The autonomy of the will has not been expressed historically, and moreover, the will and the freedom contained in it have been met with suspicion and ignored. Although Arendt finds the philosophers' inferences in favor of the faculty of thinking justified, she does not spare her criticisms and positions will and thought as opposing and autonomous faculties. Ultimately, both the temporal extensions of thought and will - the will extends to the unknown future - and their objects are different. While thought pursues immutable principles, the universal, the will, on the contrary, is concerned with the particular/contingent. In this state, the will is located right within life. The field of action is the area where freedom of will is also understood phenomenologically, because the ability to initiate the unimaginable makes human actions a sign of freedom. Thanks to his free will and his plans for the future, man creates a world together with his fellow humans, and this is the field of politics. Every person participates and contributes to this place with their own uniqueness. This world is a place built by people who can design and act out their own stories with their free will. Thus, Arendt establishes an ontological bond between will, freedom and action - politics - that require each other. Arendt is a political philosopher, and in this sense, the studies about her are mostly focused on this field. In his works, he searches for ways to alienate man from the world and to find liberation that will overcome this alienation. Her emphasis on human coexistence, her relationship with individuals, that is, her daily life, and her effort to base all of these on an ontological basis make it important to understand and study Arendt. Her relentless criticism of modernism, her thoughts that human nature can only realize itself within the public sphere, in the field of politics, and the close bond she established between action and freedom are issues that must be emphasized. As far as we can see, there are not many studies on the nature of will in Hannah Arendt. Studies on freedom, as the issue closest to this subject, have a place in the literature. In Turkish, despite a few articles on freedom, we could not find any studies on willpower. We hope that our study will serve as a statement and pave the way in this field. We mainly used Arendt's last work, which she could not finish, The Life of the Mind, Between the Past and the Future and The Human Condition. Our study is an introduction in which the general outlines of the problem of will are revealed; It will continue with the development part, where the position of will among other mental faculties is determined and the relationship between will-freedom and freedom-action is investigated. According to Arendt, freedom emerges in action and makes politics possible. Therefore, when we talk about action, we will inevitably have to talk about social and political life. Thus, political life will be included in the work.
Detaylı Başlık
Hannah Arendt Düşüncesinde İrade, Özgürlük ve Eylem İlişkisi
