{"id":1612,"date":"2016-08-07T16:03:47","date_gmt":"2016-08-07T13:03:47","guid":{"rendered":"http:\/\/insanveinsan.org\/?p=1612"},"modified":"2018-04-09T22:20:44","modified_gmt":"2018-04-09T19:20:44","slug":"machiavelliden-hobbesa-ronesans-donemi-siyaset-teorisinde-insan-dogasi-ve-toplum-anlayisi","status":"publish","type":"post","link":"https:\/\/www.insanveinsan.org\/en\/machiavelliden-hobbesa-ronesans-donemi-siyaset-teorisinde-insan-dogasi-ve-toplum-anlayisi\/","title":{"rendered":"The Human Nature and the Notion of Society in Renaissance Political Theory: From Machiavelli to Hobbes"},"content":{"rendered":"<p><\/p>\n<p style=\"text-align: justify;\"><strong>Abstract: <\/strong> This study focuses on how the human nature and the the notion of society were evaluated during the period starting from Machiavelli to Hobbes and the position of such an understanding within the system of these philosophers. However, the article also considers the discussions on human nature and society including the Greek philosophers from Plato and Aristoteles to Eastern philosophers, such as Farabi and Avicenna. Thus, a comparison of the previous era and the subject matter has ben established. The discussions around the human nature have a principal role for the philosophers in forming their own systems. Like Machiavelli advises the leader to be cautious due to the greedy and selfish human nature, Hobbes considers the human beings tend to focus on their own interests as a result of human nature and that they are in a constant battle with each other, therefore, he develops a system of domination which would turn this state of war into a state of peace. On the other hand, the philosophical discussions on the human nature drawing on how human beings differ from other beings argue that the formation of the society depends on the needs and lack of human nature.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords: <\/strong> Human Nature, Political Theory, Hobbes, Machiavelli, Society.<\/p>\n<h1> Machiavelli\u2019den Hobbes\u2019a R\u00f6nesans D\u00f6nemi Siyaset Teorisinde \u0130nsan Do\u011fas\u0131 ve Toplum Anlay\u0131\u015f\u0131 <\/h1>\n<p style=\"text-align: justify;\"><strong>\u00d6zet: <\/strong> Bu \u00e7al\u0131\u015fma Machiavelli\u2019den ba\u015flay\u0131p Hobbes\u2019a kadar uzanan s\u00fcre\u00e7te insan do\u011fas\u0131 ve toplum anlay\u0131\u015f\u0131n\u0131n nas\u0131l ele al\u0131nd\u0131\u011f\u0131na ve bu anlay\u0131\u015f\u0131n d\u00fc\u015f\u00fcn\u00fcrlerin kendi sistemlerindeki yerine odaklanmaktad\u0131r. Fakat \u00e7al\u0131\u015fmada Yunan d\u00fc\u015f\u00fcn\u00fcrler Platon ve Aristoteles\u203aten ba\u015flay\u0131p, Do\u011fu d\u00fc\u015f\u00fcn\u00fcrleri Farabi ve \u0130bn-i Sina\u2019ya kadar insan do\u011fas\u0131 ve toplum tart\u0131\u015fmalar\u0131na da yer verilmi\u015ftir. B\u00f6ylece ele al\u0131nan d\u00f6nemle, \u00f6ncesinin k\u0131sa bir kar\u015f\u0131la\u015ft\u0131rmas\u0131 yap\u0131l\u0131rken bu d\u00f6nemin ay\u0131r\u0131c\u0131 \u00f6zelli\u011fi de g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. \u0130nsan do\u011fas\u0131 tart\u0131\u015fmas\u0131 d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in kendi sistemlerini olu\u015fturmada kilit rol oynamaktad\u0131r. Bundan dolay\u0131 Machiavelli, insan\u0131n a\u00e7g\u00f6zl\u00fc, \u00e7\u0131karc\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in y\u00f6neticiye dikkatli olmas\u0131 gerekti\u011fini s\u00f6yledi\u011fi gibi, Hobbes, insan\u0131n do\u011fas\u0131 gere\u011fi kendi \u00e7\u0131kar\u0131n\u0131 d\u00fc\u015f\u00fcnmeye y\u00f6neldi\u011fini ve insan\u0131n insanla s\u00fcren sonsuz bir sava\u015f\u0131m i\u00e7inde oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in bu sava\u015f halini bir bar\u0131\u015f hali olarak tesis edecek bir egemenlik sistemi geli\u015ftirmektedir. Di\u011fer taraftan, d\u00fc\u015f\u00fcn\u00fcrlerin insan do\u011fas\u0131 tart\u0131\u015fmalar\u0131, insan\u0131n di\u011fer varl\u0131klardan hangi y\u00f6n\u00fcyle farkl\u0131la\u015ft\u0131\u011f\u0131na dikkat \u00e7ekerken, toplumun olu\u015fma nedeni de yine insan\u0131n do\u011fas\u0131 gere\u011fi duydu\u011fu gereksinimler veya do\u011fas\u0131ndaki eksiklikler itibariyle var olabilece\u011fine odaklanm\u0131\u015ft\u0131r.<\/p>\n<p style=\"text-align: justify;\"><strong>Anahtar kelimeler: <\/strong> \u0130nsan Do\u011fas\u0131, Siyaset Teorisi, Hobbes, Machiavelli, Toplum.<\/p>\n<p><\/p>","protected":false},"excerpt":{"rendered":"<p>Olkan SENEMO\u011eLU<\/p>\n<hr \/>\n<p><a href=\"https:\/\/doi.org\/10.29224\/insanveinsan.280019\">DOI: 10.29224\/insanveinsan.280019<\/a><\/p>\n<hr \/>\n<p><a title=\"Issue 9, Summer 2016\" href=\"http:\/\/insanveinsan.org\/en\/sayi-9-yaz-2016\/\">Year 3, Issue 9, Summer 2016<\/a><\/p>\n<hr \/>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-119 size-full\" src=\"http:\/\/insanveinsan.org\/wp-content\/uploads\/pdf-e1407190133528.png\" alt=\"\" width=\"50\" height=\"50\" \/><br \/>\nTam metin \/ Full text<br \/>\n(Turkish)<\/p>\n<p><a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons License\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/80x15.png\" \/><\/a><br \/>This work is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\">Creative Commons Attribution-NonCommercial 4.0 International License<\/a>.<\/p>\n<div style=\"width: 230px;\">\n<div style=\"float: left; width: 20px;\"><i class=\"fa fa-eye\" aria-hidden=\"true\"><\/i><\/div>\n<div style=\"float: left; width: 45px;\">[post-views]<\/div>\n<div style=\"float: left; width: 20px;\"><i class=\"fa fa-download\" aria-hidden=\"true\"><\/i><\/div>\n<div style=\"float: left; width: 145px;\">[sdm-download-counter id=\"2044\"]<\/div>\n<p> <br style=\"clear: left;\" \/>\n<\/div>\n[sdm_download id=\"2044\" fancy=\"0\" new_window=\"1\" color=\"grey\"]\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-1612","post","type-post","status-publish","format-standard","hentry","category-sayi-9-yaz-2016"],"_links":{"self":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/posts\/1612","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/comments?post=1612"}],"version-history":[{"count":0,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/posts\/1612\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/media?parent=1612"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/categories?post=1612"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/tags?post=1612"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}