Adaletin Anarşisi: Hesiodos’un Kaos’u, Anaksimender’in Apeiron’u ve Geometrik Düşünce

Bu çalışma Hesiodes'in Kaos ve Anaksimender'in apeiron kavramlarının hem tek tek hem de mukayeseli bir incelemesini yapmakta, bu incelemeyi ise Öklid ve Kant'ın sınır (bound) ve kısıtlılıkları (limits) ve René Descartes'ın doğal geometri kavramı çerçevesinde gerçekleştirmektedir. Çalışmanın söz konusu çerçeve bağlamında gösterdiği üzere, Hesiodes şiirsel bakışı ile Kaos'ta farklı şeylerin var olabildiği bir sınırlandırma eylemi görürken Anaksimender spekülatif bir bakış ile apeironda sınırlandırılmış şeylerin aslında kendi özkısıtlılıkları nedeniyle kısıtlandırılmış olduğunu görmüştür. Başka bir deyişle, zaman, sınırlandırılmış şeylerin zamansallığından ayrıdır ve Kaos'un bir sonucudur. Dolayısıyla, Kaos ve apeiron, birlikte dünyanın uzay-zamansallığını ortaya koymaktadır. Çalışma, son olarak Anaksimender'in fragmanının detaylı bir incelemesi üzerinden apeironun zamansallığın temeli olduğunu ve her şeye hükmeden adalet (Dike) tarafından zaman olarak kapsandığını, yani adaletin temelsiz ve dolayısıyla anarşik olduğunu göstermektedir.

Anahtar Kelimeler:

Kaos, Apeiron, Adalet (Dike), Sınır, Kısıtlılık

The Anarchy of Justice: Hesiod’s Chaos, Anaximander’s Apeiron, and Geometric Thought

This article examines Hesiod’s Chaos and Anaximander’s apeiron individually and in relation to each other through the frame of René Descartes’ notion of natural geometry and through bounds and limits in Euclid and Immanuel Kant. Thanks to this frame, it shows that, in his poetic vision, Hesiod saw in Chaos the act of bounding such that different things can appear while, in his speculative vision, Anaximander saw in the apeiron the self-limiting limit of bounded things, which is to say, time as distinct from the temporality of bounded things resulting from Chaos. Thus, together, Chaos and the apeiron present the spatiotemporal order of the world. Finally, delving further into Anaximander’s fragment shows that the justice (dike) ruling over all includes the apeiron as the time foundational to temporality, meaning justice is without foundation and therefore anarchic.

Keywords:

Chaos, Apeiron, Dike, Bounds, Limit,

PDF

___

Arendt, H. (1963). On Revolution. New York: Penguin Classics.
Aristotle (1979). Metaphysics (Hippocrates G. Apostle, Tr.). Grinnell, IA: The Peripatetic Press.
Aristotle (1980). Physics (Hippocrates G. Apostle, Tr.). Grinnell, IA: The Peripatetic Press.
Cornford, F. M. (1950). A Ritual Basis for Hesiod’s Theogony (1941), in The Unwritten Philosophy and Other Essays, ed. W. K. C. Guthrie (pp. 95-116). Cambridge: Cambridge University Press.
Derrida, J. (1997). Of Grammatology (Gayatri Chakravorty Spivak, Tr.), corr. ed. Baltimore: The Johns Hopkins University Press.
Derrida, J. (2009). The Beast and the Sovereign (Geoffrey Bennington, Tr.), eds. Michel Lisse, Marie-Louise Mallet, and Ginette Michaud, vol. 1. Chicago: The University of Chicago Press.
Descartes, R. (1897). La Dioptrique, in Oeuvres de Descartes, eds. Charles Adam and Paul Tannery, vol. 6 (pp. 79-228). Paris: Librairie Philosophique J. Vrin.
Descartes, R. (2001a). Geometry, in Discourse on Method, Optics, Geometry, and Meteorology (Paul J. Olscamp, Tr.), rev. ed. (pp. 175-259). Indianapolis, IN: Hackett Publishing Company.
Descartes, R. (2001b). Optics, in Discourse on Method, Optics, Geometry, and Meteorology, (Paul J. Olscamp, Tr.), rev. ed. (pp. 63-173). Indianapolis, IN: Hackett Publishing Company.
Euclid (1956). The Thirteen Books of the Elements (Sir Thomas L. Heath, Tr.), 2 ed. unabridged, vol. 1. New York: Dover Publications, Inc.
Euclid (2008). Euclid’s Elements of Geometry: The Greek Text of J. L. Heiberg, ed. Richard Fitzpatrick. https://ia600901.us.archive.org/21/items/JL_Heiberg___EUCLIDS_ELEMENTS_OF_GEOMETRY/Elements.pdf.
Gourgouris, S. (2013). Lessons in Secular Criticism. New York: Fordham University Press.
Gourgouris, S. (2018). Arche, in Political Concepts: A Critical Lexicon, eds. J. M. Bernstein, Adi Ophir, and Ann Laura Stoler (pp. 1-23). New York: Fordham University Press.
Graham, Daniel W., ed. and tr. (2010). Anaximander (Axr), in The Texts of Early Greek Philosophy: The Complete Fragments and Selected Testomonies of the Major Presocratics, Part I (pp. 45-71). Cambridge: Cambridge University Press.
Heidegger, M. (1977). Der Spruch des Anaximander (1946), in Holzwege, in Gesamtausgabe I. Abteilung: Veröfftenlichte Schriften, 1914-1970, vol. 5 (pp. 321-373). Frankfurt am Main: Vittorio Klostermann.
Heidegger, M. (1984). The Anaximander Fragment, in Early Greek Thinking: The Dawn of Western Philosophy (David Farrell Krell and Frank A. Capuzzi, Trs.) (pp. 13-58). New York: HarperCollins Publishers.
Hesiod (2007). Theogony, as cited in G. S. Kirk, J. E. Raven, and M. Schofield (2007). The Presocratic Philosophers, 2 ed. (pp. 34-41). Cambridge: Cambridge University Press.
Kahn, C. (1960). Anaximander and the Origins of Greek Cosmology. New York: Columbia University Press.
Kant, I. (1920). Prolegomena zu einer jeden künftigen Metaphysik, die als Wissenschaft wird auftreten können. Leipzig: Verlag von Felix Meiner.
Kant, I. (2001). Prolegomena to Any Future Metaphysics, in Prolegomena to Any Future Metaphysics and the Letter to Marcus Herz, February 1772 (James W. Ellington, Tr.), 2 ed. (pp. 1-116). Indianapolis, IN: Hackett Publishing Company.
Karatani, K. (2017). Isonomia and the Origins of Philosophy (Joseph A. Murphy, Tr.). Durham, NC: Duke University Press.
Kirk, G. S., J. E. Raven, and M. Schofield (2007). The Presocratic Philosophers, 2 ed. Cambridge: Cambridge University Press.
Leibniz, G. W. (2001a). Infinite Numbers (c. 10 April 1676), in The Labyrinth of the Continuum: Writings on the Continuum Problem, 1672-1686 (Richard T. W. Arthur, Tr.) (pp. 82-101). New Haven, CT: Yale University Press.
Leibniz, G. W. (2001b). Metaphysical Definitions and Reflection (Summer 1678-Winter 1680-81), in The Labyrinth of the Continuum: Writings on the Continuum Problem, 1672-1686 (Richard T. W. Arthur, Tr.) (pp. 236-257). New Haven, CT: Yale University Press.
Leibniz, G. W. (2001c). On Substance, Change, Time, and Extension (Selections) (Summer 1683-Early 1685?), in The Labyrinth of the Continuum: Writings on the Continuum Problem, 1672-1686 (Richard T. W. Arthur, Tr.) (pp. 264-271). New Haven, CT: Yale University Press.
Liddell, H. G., and R. Scott. (1940a). Anarchos, in A Greek-English Lexicon (Sir Henry Stuart Jones, Rev.). Oxford: Clarendon Press.
Liddell, H. G., and R. Scott. (1940b). Chasko, in A Greek-English Lexicon (Sir Henry Stuart Jones, Rev.). Oxford: Clarendon Press.
Liddell, H. G., and R. Scott. (1940c). Chronos, in A Greek-English Lexicon (Sir Henry Stuart Jones, Rev.). Oxford: Clarendon Press.
Liddell, H. G., and R. Scott. (1940d). Egchronios, in A Greek-English Lexicon (Sir Henry Stuart Jones, Rev.). Oxford: Clarendon Press.
Mondi, R. (1989). Chaos and the Hesiodic Cosmogony. Harvard Studies in Classical Philology (92), 1-41. https://www.jstor.org/stable/i213685.
Pritzl, K., OP (2013). Anaximander’s apeiron and the Arrangement of Time, in Early Greek Philosophy: The Presocratics and the Emergence of Reason, ed. Joe McCoy (pp. 18-35). Washington, DC: Catholic University of America Press.
Simplicius of Cilicia (1882). In Aristotelis Physicorum libros quattuor priores/posteriores, ed. Hermann Diels. Berlin: G. Reimeri.
Stokes, M. C. (1963). Hesiodic and Milesian Cosmogonies: II. Phronesis (8) 1, 1-34. https://www.jstor.org/stable/4181712.
Vernant, J.-P. (2006). Myth and Thought among the Greeks (Janet Lloyd and Jeff Fort, Trs.). New York: Zone Books.
Xenophanes of Colophon (2007). As cited in G. S. Kirk, J. E. Raven, and M. Schofield (2007). The Presocratic Philosophers, 2 ed. (pp. 163-180). Cambridge: Cambridge University Press.