Image ontology and homo sembolicus: The case of Necip Fazıl Kısakurek

The mind tries to get to know the world directly and indirectly. The indirect way is presented to us through image. The images, symbols and signs used in envisioning the world cause us to understand the world better. (Gilbert Durand, Symbolic Imagination, Second Edition, Ayşe Meral (trans.), Istanbul: İnsan Yayınları, 2017, p.14) Language, legend, art, religion are the most distinctive symbol areas created by human beings. Human is a symbolizing entity. (Necati Demir, "The Meaning of Man in Ernst Cassirer" (Unpublished Doctorate Thesis) Atatürk University SBE, 2004. P.137) According to Jung, symbol is very meaningful. The symbol refers to something; but it cannot be reduced to one thing. (Jung, Carl Gustav, Man and Its Symbols, Fourth Edition, Ali Nahit Babaoğlu (trans.), Istanbul: Okyanus Us Yayınları, 2009. P. 40) In his work on Symbolic Imagination, Durand defines human as a homosembolicus. Because man lives by symbolizing all the values, all changes and developments that exist in the social structure. (Saltık, Eylem, "The World of Meaning of Necip Fazıl Kısakürek Based on Çile" Erdem Journal, Vol 15, No 53, 2015. P.83) Because after putting life against death in his work, the right sense of balance against psychosocial deterioration; after realizing the Catholicism of myths and poems and placing man as homosembolicus; The symbol raises the field of supreme value against the positive entropy of the universe, and balances the universe flowing from an eternal Being to which eternal childhood, eternal dawn belongs. Ed. Necip Fazıl Kısakürek uses symbolization in the language he uses in his poems, novels and literary works. For example, in the poem of Spider Web, there is a tendency towards the inner world. Orhan Okay's Necip Fazıl Kısakürek mentions that what is meant by Spider Web is trouble. According to Cassirer, man lives not only in a physical realm, but in a symbolic realm. Language, legend, art and religion are parts of this world. They are the different threads that weave the symbolic web, the complex web of human experience. In thought and experience, the process of the whole man constantly refines and strengthens this network. This definition of Cassirer makes us feel its presence in Necip Fazıl Kısakürek's works. Again, it is possible to reach the philosophical and socio-cultural frameworks of the reflection of the image to other fields with the ontological, epistemological, ethical and aesthetic multi-faceted adventure of the image in the work of A. Öztürk's Imageology: An Experiment of Discipline. In addition, other first, second, and third sources will provide us with the flesh and bones by forming the backbone of the literature in the process of writing our thesis topic.