Mebadi Uluslararası Felsefe Dergisi

Trans-finite and the Picturing of Turing Machines

Yaçın Koç — 2025-10-12

The “picturing (tasavvur )” of “Turing machines”, which is “logia (fikriyat )” pertaining to the “descendant (düşkün )”, is essentially developed on the basis of the “circle-free machine” that performs “computation” under “Euclidean geometry” and “arithmetic”. The construction of the “circlefree machine” requires “infinitely often” operations and “infinite” amount of “ink”. As a “picturelessname (suretsiz isim )” pertaining to “logia (fikriyat )”, “infinite” is “relative (izafi )” to the “finite”. The “infinite” however cannot be constructed by starting from the “finite”. By means of “tamganame theographia (tamga-isim theographiası )”, we considered the concept of “trans-finite (sonluötesi)” that is not “relative (izafi )” to the “finite”. By “tamga-name theographia (tamga-isim theographiası )”, we mean “(composed) name writing (müteşekkil isim yazımı )”, by means of “strike (darb )”, in the form of “picture (resim )” within the framework of “substance theographia (cevher theographiası )”, that constructs “trans-finite (sonluötesi )” which is not “relative (izafi )” to the “finite”. Through this approach, we explained that construction of a “(composed) body of trans- finite (inless) length (sonlu-ötesi (iç’siz ) uzunluk’ta (müteşekkil ) cisim )” belonging to “Euclidean geometry” and “(composed) body of trans-finite (in- less) multitude (sonlu-ötesi (iç’siz ) çokluk’ta (müteşekkil ) cisim )” belonging to “arithmetic” is not possible. In this regard, one cannot conceive “infinitely often” operations and “infinite” quantity of ink pertaining to the “circle-free machine”. Hence, in view of “circle-free machine”, one cannot consider “potential-infinitely often (kuvve’de-sonsuz sıklık’ta )” operations and “potentially-infinite (kuvve’de sonsuz )” amount of ink. We pointed out that Cantor’s reasoning, which asserts that “natural numbers” form an “infinite multitute of a countable set (sonsuz çokluk’ta sayılabilir küme )” is essentially “circulus in demonstrando (d.ngüsel gösterim )”. In this respect, Cantor’s “diagonal argument”, which is commonly believed to construct “infinite multitute of an uncountable set (sonsuz çokluk’ta sayılamaz küme )” is invalid. The “picturing (tasavvur )” of “Turing machines” which lacks “essence (asıl )” pertaing to “grounds (zemin )” is therefore “narrative (hikâyat (historia))” based on “phantasy (tahayyül )”. We briefly stated that to repair this deficiency of “grounds (zemin )” by means of “artificial intelligence” is not possible.

Knowledge, Language, and the Formation of the Individual in Yalçın Koç’s Thought: A Critical Philosophy of Education

Selçuk Polat — 2025-10-12

The philosophy of Prof. Dr. Yalçın Koç presents a framework for a critical philosophy of education by proposing a unique theory (theoria) centered on the “Anatolian Yeast” (Anadolu Mayası) and the “Heart/Soul” (Gönül), in opposition to the rational and discursive constructs of Western civilization. Koç’s fundamental aim is to instill wisdom concerning existence, being, objects, the universe, society, and humankind in minds, philosophy in intellects, and “Kelam” (Islamic scholastic theology) in hearts and souls. The foundation of our existence in the Anatolian geography is the “Anatolian Yeast.” This “yeast” is under the threat of extinction. The way to overcome this danger is through knowing this yeast. Koç’s system is built upon liberating the source of knowledge and the construction of individual identity from the rational and institutional limitations imposed by the West. Within this scope, the article scrutinizes Koç’s basic ontological, epistemological, and pedagogical principles, thereby presenting his views on the philosophy of education. The article addresses the individual’s existential state (being in a state of transcendence and fallenness) and examines “Kelam” as the source of knowledge and the role of language in establishing the object. Ultimately, it is argued that the ultimate goal of education is to elevate the fallen human being to the state of a moral person.

The World of Yalçın Koç: An Anatomy of the Endeavor to Ground the Human

Süleyman Dönmez — 2025-10-12

Yalçın Koç's thought addresses the problems of existence, knowledge, and ethics within contemporary philosophy through a unique conceptual framework. His system is not merely a purely abstract theoretical effort, but rather an attempt to reconstruct human existence, identity, and truth through what he calls the 'Leaven of Anatolia'. Koç rejects the rational and externally grounded approaches of Western philosophy, seeking instead to establish an understanding of existence that is 'inward, heart-centered, unity-based, and rooted in Kalam'. This article argues that Koç’s endeavor to analyze the human, examined systematically through his works in the contexts of ontology, epistemology, ethics, and philosophy of language, represents both a radical critique of Western philosophy and theology and a proposal for an indigenous alternative mode of thought.

According to Yalçın Koç: Mebâdî—The Philosophy of the Beginning or the Beginning of Philosophy

Mehmet Önal — 2025-10-20

The aim of this paper is to reveal the reasons behind philosopher Yalçın Koç’s critique of the Western philosophical tradition, as articulated particularly in his seminal works Anadolu Mayası (The Leaven of Anatolia) and The Foundations of Theologia, within his corpus of eighteen books. Koç argues that although Plato, regarded as the founder of the first and most significant philosophical system of the West, discerned the transcendental dimension of the human being, he nonetheless fell into a grave error with respect to the principles of beginning (mebâdî) by attempting to express this transcendence through speech and thought. All of Koç’s writings are directed toward a radical critique of Western philosophy, which, he maintains, has completely severed or been severed from the transcendent and thus violated the philosophy of the beginning. Another central aim of this paper is to introduce and evaluate Koç’s own thought— which he calls nazariyata dair fikriyat (“the logia concerning theoria”)—as an alternative to the philosophy of what he terms the “Greek-Latin-Christendom,” and to present it specifically as a philosophy of beginning.

A Brief Overview of Yalçin Koç and His Philosophy

Şahabettin Yalçın — 2025-10-22

The aim of this article is to briefly introduce the life of the Turkish philosopher Yalçın Koç and the intellectual perspective underlying his philosophy. Koç is a thinker who not only made significant contributions to the Turkish thought but also played an important role in revitalizing Turkish as a language of science and philosophy. As a Turkish philosopher well-versed in Western philosophy and its major problems, Koç sought solutions by drawing on the spiritual roots of Turkish thought. His original and illuminating interpretations across various fields—especially logic, metaphysics, philosophy of language, epistemology and philosophy of science, philosophy of mind, philosophy of mathematics, and moral philosophy—each presents fertile ground for further research. According to Koç, philosophy or metaphysics (which he refers to as theologia) is essentially an inquiry into the foundations and the ground upon which all else rests; and the tool (organon) of theologia is language. Therefore, the first thing that needs to be clarified is the nature, boundaries, and the source of language. However, throughout the history of philosophy, studies on language, thought, and logic have generally been limited to a single layer of human language, with little attention paid to its underlying source or ground. According to Koç, since language—and consequently logic—has a layered (architectonic) structure, it must be examined within this stratified framework.

Koç, who defines the primary function of language as formation (teşkil) and transmission (nakil), argues that language emerges in humans in layers based on genesis and fall. He maintains that language is not something acquired later in life, but rather something that arises spontaneously—through the inherent activity of the powers of the psukhe. While many philosophers, from Plato to Kant, from Wittgenstein to Heidegger, have explored the nature and boundaries of language, none has proposed a substantial view regarding its origin. Koç is the first to put forward a detailed and systematic account of the source and ground of language, under the concept of architectonic language. According to him, however, philosophers, up until now, have generally remained within the confines of propositional language, unable to articulate views on its deeper ground. From their perspective, anything that exceeds propositional language is deemed irrational—and therefore meaningless. In the Leaven Anatolian (Anadolu Mayası), however, not everything is reducible to rationality; rationality is merely a tool for explaining one layer of being. For those who draws on the Leaven of Anatolia, where rationality ends, love begins in the heart (gönül)—for love and heart (gönül) are the key to reaching the Truth. In the Western tradition, however, neither love nor gönül is present; hence, no Truth.