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Saniye Vatansever
Bilkent University
Saniye Vatansever
Bilkent University
  1.  6
    Empiricist and Neo-Kantian Elements in the Aufbau.Saniye Vatansever - 2020 - Beytulhikme An International Journal of Philosophy 10 (2):451-468.
    According to W. V. O. Quine's received view, Rudolf Carnap's Der Logische Aufbau der Welt (henceforth Aufbau) is a radical empiricist project that attempts at reducing scientific knowledge to a phenomenalistic basis. In Quine's reading, having a phenomenalistic basis is an essential part of the thesis of the Aufbau. According to Michael Friedman, on the other hand, Aufbau is a neo-Kantian project that is primarily concerned with showing the possibility of objective and unified scientific knowledge. Thus, for Friedman, Carnap's choice (...)
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  2.  11
    Hume’un Nedensellik, Tümevarım ve Metafizik Problemi.Saniye Vatansever - 2021 - Felsefi Düsün 16 (16):1-30.
    Bu makalede David Hume’un nedensellik ve tümevarımsal çıkarımların akılsal gerekçelendirilmesine karşı eleştirileri incelenecek ve bu eleştirilerin geleneksel metafiziğin olanaklılığına dair temel bir probleme işaret ettiği savunulacaktır. Hume’un nedensellik ilkesine ve bu ilkenin ima ettiği zorunlu nedensel ilişkilerin varlığına dair eleştirel argümanları ayrıntılı bir şekilde analiz edilerek, nedensellik probleminin nasıl olup da bizi tümevarımsal çıkarımlarımızın gerekçelendirilmesiyle ilgili olan tümevarım problemine götürdüğü gösterilecektir. Görüleceği gibi, Hume’a göre nedensellik ve tümevarımsal çıkarımların ortak problemi her ikisinin de genel geçer doğrular olarak kabul edilen ancak (...)
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  3.  15
    Kant’s Coherent Theory of the Highest Good.Saniye Vatansever - 2021 - International Journal for Philosophy of Religion 89 (3):263-283.
    In the second Critique, Kant argues that for the highest good to be possible we need to postulate the existence of God and the immortality of the soul in a future world. In his other writings, however, he suggests that the highest good is attainable through mere human agency in this world. Based on the apparent incoherence between these texts, Andrews Reath, among others, argues that Kant’s texts reveal two competing conceptions of the highest good, namely a secular and a (...)
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  4.  6
    Kant's Definition of Enlightenment. Are We Really Free to Be Enlightened?Saniye Vatansever - 2018 - In Violetta Waibel, Margit Ruffing & David Edward Wagner (eds.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses. Berlin, Germany: De Gruyter. pp. 2615-2622.
    Kant defines enlightenment as “man’s release from his self-imposed tutelage” (my emphasis, WiE, p. 83).This definition suggests that those who remain unenlightentened, according to Kant, are responsible for their own state of immaturity. Despite this straightforward picture, however, closer examination of Kant’s “What is Enlightenment” essay and his other writings reveal that the satisfaction of certain necessary conditions for enlightenment, such as freedom of thought and proper education is beyond individual’s control. Hence, whether individuals are capable of attaining enlightenment is (...)
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  5. Kant’s Response to Hume in the Second Analogy: A Critique of Gerd Buchdahl’s and Michael Friedman’s Accounts.Saniye Vatansever - 2018 - Hopos: The Journal of the International Society for the History of Philosophy of Science 8 (2):310–346.
    This article presents a critical analysis of two influential readings of Kant’s Second Analogy, namely, Gerd Buchdahl’s “modest reading” and Michael Friedman’s “strong reading.” After pointing out the textual and philosophical problems with each, I advance an alternative reading of the Second Analogy argument. On my reading, the Second Analogy argument proves the existence of necessary and strictly universal causal laws. This, however, does not guarantee that Kant has a solution for the problem of induction. After I explain why the (...)
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  6. Kant's Response to Hume in the Second Analogy.Saniye Vatansever - 2015 - Dissertation, University of Illinois, Chicago
    This dissertation project aims to solve −what I call− Kant’s “problem of empirical laws,” a problem concerning the coherence of Kant's claims that empirical laws as laws express a kind of necessity, and as empirical judgments they are contingent. In the literature, this issue is framed in the context of Kant’s relation to Hume, and formulated as a question of whether Kant agrees with Hume that empirical laws are mere contingent generalizations. The disagreement on Kant’s conception of empirical laws partly (...)
     
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  7.  27
    Two Kinds of Necessity in Descartes: Conditional and Absolute.Saniye Vatansever - 2017 - Filosofia Unisinos 18 (2).
    This paper attempts to resolve the apparent conflict between Descartes’ commitments to the creation doctrine and the necessity of eternal truths by elaborating different conceptions of necessity in Descartes’ framework. More specifically, I argue that the fact that Descartes concedes the necessity of eternal truths does not compel him to assert the impossibility of their negation. Necessity, for Descartes, rather means immutability. Descartes distinguishes two kinds of immutable truths. While truths about God’s essence are absolutely immutable, truths about the essences (...)
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