In an interview, Adnan Ömerustaoğlu argued that in recent years, the importance of philosophy education in Turkey has been diminished due to curriculum changes, and this has negatively affected the perception of philosophy. He pointed out that there could be prejudices due to the relationship between philosophy and religion, but emphasized that philosophy education could serve as a tool to reduce violence. He asserted that philosophy should not only be viewed as an academic discipline but also as a field that can provide solutions to societal problems.
According to Hasan Aydın, Turkish philosophy has been influenced by both Western and Islamic traditions, and it particularly developed during the Republican period. Today, philosophy education has a limited impact; society is indifferent to philosophy and views it as unnecessary. He argued that philosophy education should be developed from an early age to foster a deeper understanding. He also mentioned that original philosophical research is insufficient and that academic institutions should become more involved in global discussions.
Ali Osman Gündoğan stated that while philosophy in Turkey has roots dating back to ancient times, it was studied in a modern sense through Islamic theology during the Ottoman period. With the establishment of the Republic in 1923, secular education came to the forefront, and in 1934, the first philosophy department was established at Istanbul University. Although most universities now have philosophy departments, there are challenges such as limited job opportunities for philosophy graduates and insufficient understanding of philosophy by the public. Gündoğan stressed the need for more support for philosophical research and the importance of increasing philosophy’s societal impact.
İbrahim Maraş’s Historical View
İbrahim Maraş noted that during the Ottoman period, intellectual life was shaped by Islamic philosophy, Sufism, and figures like Mevlana and Yunus Emre. The Tanzimat reforms in the 19th century modernized Turkish thought by introducing Western philosophy and science. The establishment of the Turkish Republic in 1923 brought radical changes towards secularization and Westernization. Figures such as Mustafa Kemal Atatürk, Ziya Gökalp, and Mehmet Akif Ersoy guided intellectual life with Turkish nationalism. The Turkish language reform promoted national pride and a sense of modernity, yet Islamic thought continues to have a strong influence.
Prof. Remzi Demir’s Evaluation
According to Prof. Remzi Demir, in the 19th and early 20th centuries, the works of Voltaire and other French philosophers had a profound impact on Turkish intellectuals, accelerating the break from traditional thought. The Turkish Enlightenment embraced secularism and rationalism, supporting modernization and promoting scientific thought. Science was seen as a fundamental tool for progress and development; however, tensions arose between religious beliefs and modern science. Demir emphasized that philosophical inquiry should be encouraged as it supports scientific advancement.
Dücane Cündioğlu’s Optimistic Approach
Dücane Cündioğlu argued that the increasing interest in philosophy in Turkey stems from the need for critical thinking to understand the complexities of modern society. He pointed out difficulties in translating philosophical texts into Turkish and believed that developing original Turkish philosophical works would enrich Turkish philosophical thought and contribute to global philosophical discussions. Digital platforms play an important role in spreading philosophical ideas. He noted that the Turkish philosophical community is dynamic and diverse, contributing at both the national and international levels. He is optimistic about the future of philosophy in Turkey.
Ioanna Kuçuradi stated that philosophical thought in Turkey has not sufficiently rooted itself and remains overshadowed by Western philosophy. She pointed out that due to the lack of emphasis on philosophy in the education system, critical thinking skills have not spread throughout society. According to her, philosophy in Turkey remains primarily an academic field and has not been integrated sufficiently into daily life. She emphasized that a philosophical tradition could not be established during the transition from the Ottoman period to the Republic and that the Turkish society’s tendency to focus on practical issues has pushed abstract, philosophy-based discussions into the background.
Prof. Dr. Ali Utku’s Synthetic Approach
According to Prof. Dr. Ali Utku, philosophy in the Ottoman period was more connected to theology, but after the Tanzimat reforms, Western ideas gained more influence. With the establishment of the Republic, philosophy became more secular, and scientific approaches took prominence. Modern Turkish philosophers such as Hilmi Ziya Ülken and Cemil Meriç contributed by synthesizing Islamic and Western philosophy. Today, it is emphasized that Turkish philosophy could contribute to global discussions by bridging Eastern and Western traditions.
Levent Bayraktar’s Institutional Perspective
Levent Bayraktar noted that philosophical thought in the Ottoman period was largely limited to Islamic philosophy, but after the Tanzimat reforms, Western philosophy’s influence grew. The establishment of philosophy departments at Istanbul University in 1943 and Ankara University in 1945 accelerated this process. Significant philosophers such as Mustafa Şekip Tunç and Mehmet Bayrakdar played a central role in the development of Turkish philosophy by synthesizing both Western and Islamic philosophy. The establishment of the Turkish Philosophy Association in 1948 brought philosophers together and promoted philosophical research. Publications like Felsefe Dergisi were influential in spreading philosophical discussions. The institutionalization of philosophy is seen as important in addressing deep societal issues, such as Turkey’s civilization crisis.
Betül Çotuksöken’s Education-Focused Views
Betül Çotuksöken argued that during the Republican period, education was reorganized with the goals of modernization and secularization. Philosophy education, influenced by Western philosophy, particularly German and American approaches, was developed. The 1924 curriculum was designed to promote patriotism and Republican values. The acceptance of the Latin alphabet was a key step in increasing literacy and supporting Western integration. Although philosophy held an important place in teacher training programs, its impact has changed over time. Educational reforms have faced challenges in balancing traditional and modern values.
Ayhan Bıçak criticized the inadequacy of the philosophical tradition in Turkey and emphasized its impact on social transformations. He argued that philosophy plays a critical role in the construction of social consciousness, beyond being a speculative activity. He suggested that Islamic thought has been trapped in historical dogmatism and needs to be overcome with modern philosophical approaches. Bıçak proposed that Turkish thought needs to be restructured and critically evaluated. He pointed out that academic philosophy in Turkey has not developed sufficiently and that intellectual responsibilities have not been fully met. He emphasized that in order for philosophical thought to break free from theoretical blindness, individuals must construct their own systems of thought.
Outcomes of the Philosophy Education Symposium in Turkish Higher Education
At the Philosophy Education Symposium in Turkish Higher Education, academics such as Doç. Dr. Yaylagül Ceran Karataş, Prof. Dr. Selim Karahasanoğlu, Prof. Dr. Gülfettin Çelik, Prof. Dr. Yüksel Özgen, and Prof. Dr. İhsan Fazlıoğlu emphasized that philosophy education in Turkey has undergone significant transformation over the past 100 years and has contributed to modernization. Philosophy departments at universities have encouraged critical thinking and increased intellectual diversity. However, challenges such as limited resources, curriculum updates, and technology integration remain. Philosophy plays a critical role in solving societal problems by supporting ethical reasoning. It was stressed that more collaboration is needed between philosophy and other disciplines. In an era where STEM fields are prioritized, it was emphasized that it is crucial to attract more students to philosophy education. It was also highlighted that Turkish philosophical thought should be preserved and developed alongside Western and Islamic traditions. Philosophy education is seen as vital in nurturing individuals who participate in democratic processes and make conscious decisions.
CONCLUSION
In these views—mostly from academics—there is a sense of political correctness shaped by their institutional positions. The situation of philosophy in Turkey is both poor and trapped in a paradox of improvement. Due to the weakness of consultative culture, social indifference under the pressure of rapid change, and the incompatibility of philosophy’s defiant stance with authoritarian politicians, it is difficult to find genuine philosophy. Philosophical communities are hard to form, as they require sincerity even in intellectual circles. In an age when being honest is difficult—especially on social media—combined with our country’s own problems, philosophy in Turkey has become increasingly obscure. To improve it, we can recommend conceptual analysis to our immediate circles and practice it regularly. To reach wider audiences, we will need to employ rhetoric and cultural elements that can build connection and resonance. To sum up, while philosophy is popular in Türkiye, creating a genuine one is quite difficult. It will continue to develop as long as political and social norms allow.
