Many philosophers base their arguments on the thoughts of earlier philosophers to explain and validate their own ideas. This approach, while practical and natural, has its flaws. One of the issues with this type of philosophy is the need for extensive study and understanding of other philosophical traditions, which can often lead to misunderstandings and misinterpretations due to the difficulty of accessing or fully comprehending them.
Indeed, much of what I explain in this book is rooted in the study of various philosophies, with many sections overlapping with the perspectives of other philosophers and thinkers. However, I cannot base my work on any particular philosophy or accept it as a definitive reference.
What you are about to read is the result of years of studying Greek philosophy, the philosophy and practical teachings of Buddhism, German philosophy, and research into neuroscience, neurophilosophy, and psychology. Additionally, living in various societies, learning multiple languages, and personal experiences have all acted as the mortar binding the bricks of this work together.
I believe that studying different philosophies and becoming familiar with ideologies and religions can be helpful in understanding this book. At the same time, it can also introduce biases that may lead to resistance and, ultimately, a failure to grasp the subject at hand. Therefore, approaching this book without bias and resistance can be very beneficial for a deeper understanding of its content.
Throughout this book, I frequently use terms that I aim to briefly explain before we begin, as the full understanding of these terms will only emerge within the text after reflection and contemplation. The meanings of these words, which may seem obvious at first, are not so simple; I must present my own understanding of each concept to convey my intended message clearly.
Moreover, throughout the book, I will try to provide the English equivalents and Latin roots of these terms. This not only aids in understanding but also helps translators in translating the book into other languages. It is evident that we are moving within the realm of language and words, and words can be interpreted differently depending on culture, time, and place. Just as each word in a dictionary has multiple meanings, I will also provide equivalents in this book that may appear to have different meanings at first glance, but they simplify and clarify the concepts.
I believe that no single definition exists for such concepts, and everyone can present their own understanding and interpretation of a word to clarify the subject for their readers or listeners.
This book is written without any religious or ideological bias, and every effort has been made to look at concepts from outside the usual bubbles, offering a deeper perspective on ideas we use daily as if they are self-evident. This does not mean I deny or affirm religious concepts. Rather, the absence of certain terms from my vocabulary means that their meanings are obscure to me. Not only am I unaware of them, but I am also uninterested in addressing them or incorporating them into my philosophy of life.
It’s also important to note that this book does not focus on how things should be or dictate a particular approach. Instead, it takes an inquisitive, skeptical, and curious look at the meanings of concepts and revisits experiences.
It is worth mentioning that I avoid wasting words or verbosity in my writing style. Instead, I carefully select words, reflecting on the meanings of terms that we take for granted and revisiting past philosophies, an effort I continuously strive to accomplish.
Many of us have become accustomed to giving simple, superficial answers to complex, deep questions since childhood, and we often settle for these answers. This tendency is rooted in human culture and history. When the human brain cannot find answers to its questions, it begins to fantasize and create stories, simplifying the questions to satisfy its curiosity. If, instead of teaching our children dogmatic beliefs at home and in school, we encouraged them to be curious and find the answers to these questions themselves throughout life, they would personalize their own life philosophies. This would eliminate the need to tell mythical stories with legendary elements in response to complex questions.
In this book, I have persistently avoided imposing specific beliefs and ideologies. I have refrained from offering simple answers and instead provided tools for thinking and contemplation by introducing complexity and multi-dimensional thinking on various topics.
I believe that no one’s philosophy is separate from their lived experiences. Therefore, in this book, alongside explaining what I think, I will also describe what I have experienced to make the text less dry and to allow the reader to connect thought with experience.
Throughout history, philosophers and thinkers, as well as contemporary scientists, have often treated the concept of “reality” as self-evident, as if reality is something all humans agree on. In truth, reality is a complex concept that requires careful definition and boundaries, and assuming it to be self-evident is a perceptual error.
In the introduction to this book, I do not intend to define this word. Instead, understanding the concept of reality is the purpose of the book.
Many people believe that our main problems today are economic. The world is entangled in war and conflict, freedom is under threat, and they see philosophy and deep thinking as a futile endeavor. However, I believe that the root of all these problems lies in philosophy and human perspectives. Economic issues are, in fact, philosophical problems; war, chaos, and unrest stem from profound differences in worldviews and life philosophies. Even freedom, which many consider the ultimate goal, is itself a philosophical issue.
Economic problems arise from the decisions people make, and every decision comes directly from our life philosophy and the way we view the world.
When two nations go to war, it is because someone decided to go to war, and this decision arises from the worldview and mental categorizations created, such as “good” and “evil,” “friend” and “enemy,” “love” and “hate.” All these stem from specific philosophies, ideologies, and perspectives. Therefore, if we ever hope to have a world without war and economic problems, perspectives must change, and changing perspectives requires a shift in philosophy.
All societal laws, from traffic regulations to the criminal justice system, are based on philosophical foundations. The constitution of societies also arises from different philosophies.
In this book, my aim is never to impose changes in your beliefs and opinions. I am not here to offer you a new ideology or value system. My goal is to provide you with the tools for thinking; how you use them is up to you. It is like teaching you the art of cooking and providing you with the utensils. It is up to you to choose the path you take. Some may prefer to always follow predetermined recipes, while others may want to create their own. Whatever path you choose, the important thing is that you choose it with awareness and understanding.
Throughout the history of science and philosophy, the two have always been closely intertwined. Philosophers would present new ideas based on scientific discoveries and the beliefs of their time, while scientists would attempt to test and either confirm or refute the ideas of philosophers. This book is no exception to that rule. What I explain is based on scientific findings up to the time of writing, and much of it is born from my own mind. Science, of course, is a flowing and ever-changing process. I will strive to update this book annually, correcting my mistakes in the footnotes. This beautiful habit I learned from the esteemed scientist Richard Dawkins, and I will try to implement it as much as possible.
I hope that this endeavor contributes to quenching the curiosity and inquisitiveness of the reader, bearing fruit from the seeds, soil, and light provided by the philosophers, scientists, and thinkers I have studied.
