R. G. Collingwood'da tarih ve felsefe ilişkisi üzerine bir inceleme
Başlık çevirisi mevcut değil.
- Tez No: 41627
- Danışmanlar: PROF. DR. ŞAHİN YENİŞEHİRLİOĞLU
- Tez Türü: Doktora
- Konular: Felsefe, Philosophy
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 1995
- Dil: Türkçe
- Üniversite: Ankara Üniversitesi
- Enstitü: Sosyal Bilimler Enstitüsü
- Ana Bilim Dalı: Felsefe Ana Bilim Dalı
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 277
Özet
Özet yok.
Özet (Çeviri)
R.G. Collingwood, who is among the prominent thinkers of the 20 century England, had in his early period, under the influence of Cook Wilson, a realistic philosophical view which considered the sphere of scientific investigation an appropriate sphere for philosophical investigation, but he later abandoned this atitude mainly because of his interest in art and history. According to Collingwood, such an attitude meant ignoring history, and ignoring history unabled one to comprehend the problems of philosophy discussed in the past in an appropriate way. Thus, Collingwood rejected the positivist conception, which held that historical events could be explained through general laws, clairning that these laws were infested by naturalism. Starting from this, Collingwood puts forward a view of history which takes idea as its base. Comprehending a historical event is only possible throug interfering with that event and re-enacting the thoughts and lives of the persons participating in the event. And this is far from the course of the naturalist. What is to be explored for the historian is not only the event, but also the idea uttered in that event. When viewed from this angle, a resemblence can be drawn between the historical thought which deals with the individual and the philosophical thought which deals with the universal. Should philosophy be included in history? The interrelation, which Collingwood intended to establish between history and philosophy, was based on the idea that two 265opposite spheres of knowledge are dialectically in interaction, so that man is able to undersatand himself. In all his writings, from Religion and Philosophy to Autobiography, Collingwood consistently underlined the difference which he made between history and philosophy. For that reason, Collingwood did not undergo a radical process of change concering this, as his interpreters claim. In reality, he did not ever attempt to dissolve history and philosophy in each other. He always accepted that the two spheres had very different topics and techniques of investigation. What Collingwood meant to do was to provide the grounds on which history and philosophy, as the two appropriate spheres, are in interaction in such a way that they could take up the problems of humanity and solve these problems in unity in. order to obtain knowledge. What Collingwood's interpreters are mistaken about is the fact that the interpreters have failed to realize that Collingwood considered history and philosophy two separate spheres in interaction rather than seing them as a unified sphere. Another misunderstanding arises in the attempt to relate Collingwood's ideas concerning dialectical investigation, the historicity of thought and historical understanding with hermeneutics theory. Collingwood's above mentioned ideas have constituted relevant clues for hermeneutics theorists, indeed. But, in our view, Collingwood is not concerned with such an attitude because, while hermeneutics theorists emphasize, above all,“interpretation”which includes subjective processes all as the only means of obtaining historical knowledge, Collingwood sticks to an objective and critical attitude. This is an absolute difference. ?to Hwafl*8^ V0İ 266
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