{"id":2426,"date":"2017-07-15T04:00:32","date_gmt":"2017-07-15T01:00:32","guid":{"rendered":"http:\/\/insanveinsan.org\/?p=2426"},"modified":"2018-04-09T19:14:24","modified_gmt":"2018-04-09T16:14:24","slug":"bios-politikostan-homo-economicusa-karsilastirmali-bir-perspektifle-antik-ve-modern-donemde-insan-ekonomi-ve-siyaset-iliskisi","status":"publish","type":"post","link":"https:\/\/www.insanveinsan.org\/en\/bios-politikostan-homo-economicusa-karsilastirmali-bir-perspektifle-antik-ve-modern-donemde-insan-ekonomi-ve-siyaset-iliskisi\/","title":{"rendered":"From Bios Politikos to Homo Economicus: The Relationship Between Human, Economy and Politics in the Ancient and Modern Periods with a Comparative Perspective"},"content":{"rendered":"<p><\/p>\n<p style=\"text-align: justify;\"><strong>Abstract: <\/strong> The purpose of this study is to present how ancient and modern thinkers describe politics and to discuss reasons for differences seen in these definitions. In the ancient period, the identification of human being as a political entity by nature caused politics to be seen as the most supreme of all human activities. For the ancient thinkers, politics is conceptualized as a pluralist area in which the common issues are discussed by equals and also which excludes inequality. Ancient thinker Aristotle says that the purpose of politics is \u201cgood life\u201d. However, modern political thought which began with Machiavelli identified politics with the concepts of force, power and violence. Politics is defined by Machiavelli and his successors as the legitimate organization of physical violence, the distribution of power, value and resources by authority. While in the Ancient Greece violence is excluded from the public-political sphere, It has become one of the central concepts defining the political society in the modern world. While the human being was defined as a political entity (zoon politikon) in the ancient period, it is usually seen as an economic entity (homo economicus) in the modern period. For the ancients good life means a life that is dedicated to politics; nevertheless, it has been often associated with economic activity by the moderns. This study argues that the main difference between the political definitions of ancients and moderns stem from differences between their perspectives about the aim of human and human life.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords: <\/strong> Politics, Economy, Homo economicus, Bios politikos, Public sphere, Private sphere.<\/p>\n<h1> Bios Politikos\u2019tan Homo Economicus\u2019a: Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Bir Perspektifle Antik ve Modern D\u00f6nemde \u0130nsan, Ekonomi ve Siyaset \u0130li\u015fkisi <\/h1>\n<p style=\"text-align: justify;\"><strong>\u00d6z: <\/strong> Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, Antik ve modern d\u00fc\u015f\u00fcn\u00fcrlerin siyaseti nas\u0131l tan\u0131mlad\u0131klar\u0131n\u0131 ortaya koyarak, tan\u0131mlar aras\u0131ndaki farklar\u0131n nedenini tart\u0131\u015fmakt\u0131r. Antik d\u00f6nemde, insan\u0131n do\u011fas\u0131 gere\u011fi politik bir varl\u0131k olarak tan\u0131mlanmas\u0131, siyasetin b\u00fct\u00fcn insani etkinlikler i\u00e7erisinde en y\u00fccesi olarak g\u00f6r\u00fclmesine neden olmu\u015ftur. Antik d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in siyaset, m\u00fc\u015fterek meselelerin e\u015fitlerin g\u00f6z\u00fc \u00f6n\u00fcnde tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve e\u015fitsizli\u011fi d\u0131\u015flayan bir \u00e7o\u011fulluk alan\u0131 olarak kavram\u0131\u015ft\u0131r. Antik d\u00fc\u015f\u00fcn\u00fcr Aristoteles siyasetin amac\u0131n\u0131n \u201ciyi ya\u015fam\u201d oldu\u011funu ifade etmektedir. Buna kar\u015f\u0131n Machiavelli ile ba\u015flayan modern siyasal d\u00fc\u015f\u00fcnce, siyaseti, g\u00fc\u00e7, iktidar ve \u015fiddet kavramlar\u0131yla tan\u0131mlam\u0131\u015ft\u0131r. Machiavelli ve ard\u0131llar\u0131 i\u00e7in siyaset, fiziksel \u015fiddetin me\u015fru \u00f6rg\u00fctlenmesi, g\u00fc\u00e7, de\u011fer ve kaynaklar\u0131n otorite eliyle da\u011f\u0131t\u0131lmas\u0131 \u015feklinde tan\u0131mlanm\u0131\u015ft\u0131r. Antik Yunanda kamusal-siyasal alandan d\u0131\u015flanan \u015fiddet, modern d\u00fcnyada politik toplumu tan\u0131mlayan merkezi kavramlardan birisi haline gelmi\u015ftir. Antik d\u00f6nemde siyasal varl\u0131k (zoon politikon) olarak tan\u0131mlanan insan, modern d\u00f6nemde ekonomik varl\u0131k (homo economicus) olarak tan\u0131mlanm\u0131\u015ft\u0131r. Antikler i\u00e7in ya\u015fanmaya de\u011fer ya\u015fam siyasete adanm\u0131\u015f ya\u015fam iken (bios politikos), modernler i\u00e7in ekonomik etkinlikle ili\u015fkili hale gelmi\u015ftir. \u00c7al\u0131\u015fma, Antik ve modernlerin siyasal tan\u0131mlar\u0131 aras\u0131ndaki fark\u0131n insan ve insan ya\u015fam\u0131n\u0131n amac\u0131 konusundaki farkl\u0131l\u0131klardan kaynakland\u0131\u011f\u0131n\u0131 savunmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><strong>Anahtar kelimeler: <\/strong> Siyaset, Ekonomi, Homo economicus, Bios politikos, Kamusal alan, \u00d6zel alan.<\/p>\n<p><\/p>","protected":false},"excerpt":{"rendered":"<p>Adem \u00c7elik \/ Aykut Aykutalp<\/p>\n<hr \/>\n<p><a href=\"https:\/\/doi.org\/10.29224\/insanveinsan.312624\">DOI: 10.29224\/insanveinsan.312624<\/a><\/p>\n<hr \/>\n<p><a title=\"Issue 13, Summer 2017\" href=\"http:\/\/insanveinsan.org\/en\/sayi-13-yaz-2017\/\">Year 4, Issue 13, Summer 2017<\/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=\"2417\"]<\/div>\n<p> <br style=\"clear: left;\" \/>\n<\/div>\n[sdm_download id=\"2417\" 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":[21],"tags":[],"class_list":["post-2426","post","type-post","status-publish","format-standard","hentry","category-sayi-13-yaz-2017"],"_links":{"self":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/posts\/2426","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=2426"}],"version-history":[{"count":0,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/posts\/2426\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/media?parent=2426"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/categories?post=2426"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.insanveinsan.org\/en\/wp-json\/wp\/v2\/tags?post=2426"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}