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Nesnesini deneyimin yanında tarihsellikten de alan hafıza, insanın eylemlerini bir amaç doğrultusunda biçimlendiren ve ben bilincini oluşturan özel bir olanaktır. Bu açıdan sosyal, kültürel, bilimsel ve düşünsel alanda gerçekleşen değişimler, ahlaki bir varlık olduğu öne sürülen insanın yaşadığı yer ve başkası ile ilişkisini, aidiyetini kuran hafızasını da fazlası ile etkilemektedir. Nitekim mevcut gelişmelere yönelik bir eleştiri mahiyetinde, dönüştürülmeye çalışılan insanın, ontolojik bir zeminde kalacak şekilde bütünlüğünün ön plana çıkarılması ve ahlaki bir varlık olduğuna sürekli vurgu yapılması gerekmektedir. Bu bağlamda bir öneri olarak Sarıoğlu’nun, varlığın ontolojik temellerini dikkate alarak savunmaya çalıştığı ahlaki tutum, hem insanın hafızasına dair kurucu bir analizi içermekte hem de günümüzün şekillenişinde insanın yönelimine bir cevap olmaktadır. Dolayısıyla bu çalışmada Sarıoğlu’nun ontolojik-ahlaki zeminde eleştirisine konu olan insanın, özne (üst/ün/-insan) olarak kendi varlığına dair başlangıç arayışında unuttuğu ya da unutturmaya çalıştığı bütünlüklü yapısı, yine onun ahlaki bir içerik ile hem emanet alma, hem birlikte-olma, hem de aklın kullanımına dair değerlendirmeleri ele alınmaktadır.
The memory that takes the object alongside experience from historicity is a special opportunity that shapes the actions of man in a direction of a purpose and that forms the consciousness of me. In this regard, the changes that occur in the social, cultural, scientific, and mental fields have more influence on the place in which the person who is supposed to be a moral being lives and on his relationship with others, and on the memory that establishes his affiliation. In fact, in the context of a criticism of the present developments, it is necessary to constantly emphasize that the person who is trying to be transformed is a moral being and that the integrity of the person remains on an ontological ground. As a suggestion in this context, the moral attitude that Sarıoğlu tries to defend, taking into account the ontological foundations of existence, includes both a constructive analysis of the memory of man and is a response to the direction of man in the forming of today. Therefore, in this study, the integrity structure that the person, who is subject to the criticism of Sarıoğlu's ontological-ethical ground, forgot or attempts to forget in the search for the beginning of his existence as a substance (up/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/the/
Memory, which takes its object from history as well as experience, is a special possibility that shapes human actions in line with a purpose and forms self-consciousness. In this aspect, changes in the social, cultural, scientific and intellectual spheres affect the memory of the human being, who is claimed to be a moral being, which establishes his/her relationship and belonging to the place where he/she lives and to others. As a matter of fact, as a criticism of the current developments, it is necessary to emphasize the integrity of the human being, who is being transformed, in a way to remain on an ontological ground and to constantly emphasize that he is a moral being. In this context, as a suggestion, Sarıoğlu's moral attitude, which he tries to defend by taking into account the ontological foundations of existence, both includes a constitutive analysis of human memory and is an answer to the orientation of man in the shaping of today. Therefore, in this study, the holistic structure of the human being, which is the subject of Sarıoğlu's criticism on the ontological-moral ground, which he forgets or tries to make him forget in his search for the beginning of his own existence as a subject (super/ior/human), and his evaluations on both entrustment, being-together, and the use of reason with a moral content are discussed.
Journal Type : Uluslararası
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