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    Poem on the Lisbon Disaster
    (2019) Tümkaya, Ahmet Selim; Topuz, Metin
    The poem called Poéme sur le désastre de Lisbonne, written by Voltaire in 1755 and published in 1756 deals with the Lisbon earthquake that took place in 1755. This earthquake had a profound impact on the European thinkers of that age. Voltaire, Rousseau, Kant and important theologians of that age have put forward ideas about the possible causes of the earthquake. Philosophers such as Voltaire –and Kant– opposed this idea in the face of the theologians who saw the earthquake as a righteous punishment for the sins of mankind. Voltaire criticizes the understanding of theodicy in this poem written right after the earthquake. However, Voltaire fires his arrows of criticism, especially to Leibniz and Pope’s theological-optimistic viewpoints. In this context, he criticizes the idea of ‘All is well’ or ‘everything that is connected with goodness in God’s great plan’
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    Tolstoy: Anarşizm mi, Süregiden Felsefe mi?
    (2020) Tümkaya, Ahmet Selim; Tosun, Cengiz Mesut
    In this paper, we criticize a well-known remark in the anarchist literature, i.e., ‘Tolstoy, the Anarchist’, and we claim that this naming is, in fact, an oxymoron. As a theory having related itself to many movements throughout its historical development, anarchism presents considerable uncertainties in its theoretical structure that formed within the process. And as far as Tolstoy is concerned, even some of its proponents reject the claim that he was an anarchist. Departing from Albert Melzer’s view on Tolstoy, this paper tries to show that Meltzer was right in claiming that Tolstoy ‘had never been an anarchist’. In addition to these criticisms coming from the anarchist movement itself, this rejection is mainly grounded in the traditional roots of the concept of an ‘ideal’ religion, a religion of love that would encompass all humanity. When taken into consideration, these traditional roots to which Tolstoy devoted all his life intellectually and spiritually must bring him closer to the Perennial Philosophy; as a result, we claim that Tolstoy must be viewed as a ‘perennialist’ rather than an ‘anarchis