Özet:

The relationship between poetry and philosophy retains its importance from ancient times to present. The necessity of a philosopher and the poet's relationship with the world and life is sometimes common, but there are also separate aspects. Because philosophers and poets are those who are troubled by the profound problems of understanding and existence. The breakdown of the language as philosophy and poetry has also brought up the problem of how to deal with the truth. At this point, poetry and philosophy, even if they express the truth in their own own ways, can occasionally meet in a common field of work. But it is possible to see, like the philosophers who are troubled by this union, the philosophers who think that a new language can be formed that will be positive to this union and that will be able to get the truth from here. In fact, the first person who disagree with this relationship is undoubtedly Platon. Specifically in the State and Ion dialogue, Platon, who has an influential view of his thoughts on the poet/poet, is in the line of the logos in the dispute between philosophy and poetry. On the other hand, unlike Platon, the need to re-establish the network of relations between philosophy, art and science, Nietzsche eliminates the kind of contradiction between concept and metafor, and only puts a degree difference (with the less metaforic metafor) into a type of philosophy, which is at risk of confusion with poetry, intentionally using metafors. Although there are differences between poetry and philosophy, we see that some of the most precious poems have a philosophical character. This can make us think that any sharp distinction between philosophy and poetry is problematic. What we are trying to do in this study is not to deepen this difference, but to get a new perspective from the intersection of the two disciplines. In this context, we consider that with the increased philosophical interest in our people’s poetry, in addition to new and original interpretations, different riches can be included in our culture. At this point, the profound philosophical substructure of Karacaoğlan poetry can offer us an opportunity. Karacaoğlan is far beyond the rich philosophical orientation period in concepts related to beauty, love, nature, death and mysticism. In Karacaoğlan, it is a matter of adoption, unlike the texts and tasavvuf poets, of this world and of all dimensions of life. We see that the sight of love, love, nature and God takes place through the optimization of life. Instead of a sense of love and beauty of "love" as a principle, it appears that there is a realist, "subject to existence and distortion" of love and beauty in this world (women's bizathi in itself / alone), which is wrapped in the bone of the flesh. This is a sense of love and beauty that is sought within the reality of the world and is combined with eroticism. Nature has an important determining feature here. Nature, for a traveling poet Karacaoğlan, comes to us as a area of authenticity in which love, beauty and love are in. In addition, although it is a rich metaphysical understanding, religion does not have a determining character in the poetry of themes like God. That is why the death of Karacaoglan is against a glorious understanding.

Anahtar Kelimeler: