The Purpose-Means Problem

A Variable Problem

The goal, Aristotle defines, is, “… Always sought for its own sake.”(1) To become rich, to become a doctor, to become a writer. As for the means, the paths followed to reach the goal. Should this path be without lies… Honest? If not, can every path be a lie, a deceit, a slander.

The relationship between the means and the ends is variable. An example of variability from Balzac… Balzac wanted to make money, to become rich. He wrote novels to achieve this goal. The novel was a tool for Balzac. However, he could not make money, his novels were both realistic and beautiful. The tool, the novel, was the goal. On the other hand, those who wrote novels to make money, made money. But their novels were both unrealistic and bad.

The purpose-means variability is also seen in another way. According to Oğuz Atay, the novel is a means. The aim is to ridicule and denigrate the Republican enlightenment. Oğuz Atay distorted objective reality to achieve his aim. He lied. Oğuz Atay wanted to achieve his aim with an incorrect way with his novel Tutunamayanlar. Kemal Tahir also wanted to denigrate the Village Institute. This was Kemal Tahir’s aim. Kemal Tahir also distorted objective reality. He lied. Kemal Tahir wanted to achieve his aim with an incorrect means.

Sometimes, a tool can become an end. Kemal Özer's aim was to write beautiful poems. He achieved this aim. But some of Kemal Özer's poems were used to make people who had been tortured healthy. The purpose became poetry, the tool.

The author of the novel Chicago Slaughterhouses, Upton Sinclair, stated that the author's aim was to write a novel. He showed the working class objectively with the novel. This purpose led to a certain purpose. The position of the workers working in the meat sector improved.

The Problem of End-Means in Antiquity

Sophocles (490-408 BC) examines this problem in his play Philoctetes.

The play named Philoctetes is summarized as follows. The Greek armies set out to capture Troy. In the tenth year of the siege, they learn the following from the oracles. In order to capture Troy, yard arrows are needed. The poisoned arrows are with Philoctetes. On the way to Troy, Philoctetes was bitten by a snake. They leave Philoctetes, who is groaning in pain, on the island of Limmi.

A person who was left on an island ten years ago is needed. He has become the “only savior who was exiled, excluded, and banished” (2). How will these weapons be taken now? One of those who exiled Philoctetes to the island of Limmi was Oduesseus. He takes Neoptelemus with him when he goes to the island to get the weapons. Oduesseus says, “When you see me with your arrow in your hand/consider me dead/of course you as your assistant/we must make a plan immediately/how will you steal your irresistible weapons? Lying is not your style, I know/you are not someone who can plot/yet it is such a sweet thing/everything must be risked/leave being honest for another time/forget being ashamed for a short day(…)

Neoptolemos - Don't you think lying is shameful?

Oduesseus- How can you say that without blushing?

Oduesseus - If it is beneficial, there is no need for conscience."(3)

Oduesseus can use any means for the purpose. Lying, cheating, slander are suitable for the purpose. Neoptolemus first thinks of trying any means for the purpose, then he gives up this idea. For Neoptolemus, it is shameful to deceive and lie for the purpose.

Three philosophers

Plato

Plato finds it right to lie for a cause. In his book The Republic, Plato says, “If there are those who will lie, it is the administrators of the city. This is to deceive the enemies or the citizens for the benefit of the city. No one else can lie.” (4)

Aristotle

Aristotle expresses his thoughts on this subject in Sophocles' play called flawless. Neoptolemus is a virtuous man. If he lies for the sake of purpose, it is a lack of self-control. Lack of self-control will cause him pain. He controls himself, he does not lie for the sake of purpose. Also, skillfully woven deception creates problems... Aristotle does not find lying for the sake of purpose right.

Machiavelli (Machievelle)

Nusret Hızır says the following about Machiavelli: “… in him, the state comes first, then man, and if necessary, if the state’s interest dictates, it is right, even necessary, to oppress man, but still, man can live his passions with all his freedom if, in the structure of the state, he is not an obstacle but helps to protect and develop. This is a monstrous and realistic view of man.”(5)

Purpose-Means in Novels

In Orhan Kemal's novel Bloody Lands, Topal Nuri wants to be rich, this is his goal. He tries every way to achieve his goal.

In Dostoyevsky's novel Crime and Punishment, Raskolnikov is a poor student. He wants to escape poverty and become rich so that his mother and sister can live well. For this purpose, he kills a moneylender woman.

In Yakup Kadri's novel Panorama, Halil Ramiz is a revolutionary, enlightenment-advocating MP. His aim is an enlightened Turkey. He does not take on various disguises for this purpose.

In Suat Derviş's novel Fosforlu Cevriye, the aim of the character whose name we do not know is a socialist Turkey. This aim is incomprehensible.

Situation in Türkiye

In Türkiye, both Plato and Machiavelli were misunderstood; those who changed parties for personal gain and deceived the public for their own personal gain were called Machiavellians. It would be more accurate to call such people fickle.

While going to the goal, the tools should be put into practice knowingly… with knowledge. For example, the goal may be anti-male. For this purpose, secularism is denigrated and atheism is used as a mean and wrong tool. Because secularism is not atheism.

In Türkiye, the aim is tried to be achieved with wrong means, at least due to ignorance.

Plato gave the ruler the authority to lie for the state. Machiavelli gave the state the authority to oppress people. Good… Okay, so on March 12… Executions on September 12… Were the tortures for the state… If not, were they for a class?

1.⁠ ⁠Aristotle, Nicomachus's Ethics, translated by Saffet Babür, Ayraç Publishing House, Ankara 1998,1097a-30

2.⁠ ⁠⁠Joachim Latacz, Ancient Greek Tragedies, Turkish: Yılmaz Onay, Mitos- Boyut Publications, Istanbul 2006, Y 226

3.⁠ ⁠⁠ Sophocles, Philoktetes, Turkish: Şükran Yücel, Mythos- Boyut Publications, Istanbul 2008, y-16

4.⁠ ⁠⁠ Plato, Republic, Turkish: Hüseyin Demirhan, Social Publications, Istanbul 2002, Y -389

5.⁠ ⁠⁠ Nusret Hızır, Philosophical Writings, Çağdaş Publications, 1976, Y- 194