%0 Journal Article
%T The Perfection of the Social Body: Na£¿¨©r al-D¨©n al-T¨±s¨©¡¯s Ontology of Ideal Political Power
%A Kamuran G£¿kda£¿
%J -
%D 2018
%X The objective of this study is not to reproduce once again T¨±s¨©¡¯s usual classification of virtuous cities and non-virtuous cities or ideal and non-ideal cities. One can learn about these classifications through his own works, particularly from Nasirean Ethics (Akhl¨¡q-i Na£¿ir¨©). Rather, the objective here is to specify the ontological principle that serves as the common denominator to all forms of power in T¨±s¨©¡¯s works, be it virtuous or non-virtuous, and to show how this principle becomes a metaphor through its transcendental and immanent levels or by its grounds of pure knowledge and pure action as well as how he processes this metaphor in a normative teleology. For its conceptual vocabulary, almost all classical political thinkers refer to this principle as formulated by Aristotle in the phrase, ¡°Man is by nature a social animal.¡± The similarities and differences in philosophers¡¯ perspectives on the identity of power depend on their definition of the social/political content of this principle in relation to ¡°human nature.¡± Therefore, they discuss the social life and the ideal form or management of this social life directly in relation to human nature. One can argue, however, that although all thinkers, principally classical philosophers, have their own vocabularies and conceptual preferences on the subject, they theorize within a similar epistemological framework. They discuss the premise, ¡°Man is by nature a social animal,¡± on two grounds. In other words, this premise that finds its base in the separation of body and soul reaches to the distinction of society and ideal society by analyzing essential human needs and human needs for perfection. These needs can be placed onto immanent ground as corporal needs-society and onto transcendental ground as soul-perfective needs-ideal society. However, a tension in theoretical discussions of the subject always exists. This tension between grounds exists in parallel to the search for ideal politics and the secondary expositions on this search whose focal point moves toward extremes. Sometimes this tension increases to the level that it creates an opposition between two grounds, and reproduces both of them in a contradictory way to their own premises. This practice of reproduction covers the shared field of these two grounds and the exchanges between these grounds through these correlations. T¨±s¨©¡¯s conception of social body enables us to understand all political practices occurring within the shared space where immanence and transcendence meet in two-dimensional correlations. The particular thing that this
%K Nas£¿r¨¹dd£¿n-i T£¿s£¿
%K toplumsal beden
%K i£¿kinlik d¨¹zlemi
%K a£¿k£¿nl£¿k d¨¹zlemi
%K birlik/yetkinlik
%K ideal y£¿netim
%U http://dergipark.org.tr/isad/issue/39495/459783