French Thinker Research Articles

The concept of representation in the philosophies of Michel Foucault, Jacques Derrida and Gilles Deleuze

Despite important methodological differences, French neo-structuralist thinkers, such as Michel Foucault, Gilles Deleuze and Jacques Derrida, have two points in common: they offer a systematic interpretation of the philosophical concept of representation, and they elaborate a sub-representational philosophical thinking beyond the validity of self-identical terms. This paper will investigate the relationship between both of these aspects of their philosophies. The aim is to understand how, under the umbrella term of “representation”, French thinkers put into question very basic epistemic assumptions, such as identity, simplicity, unity, subjectivity, objectivity, etc. This paper seeks to understand to which extent the critique of representation leads to a fundamental investigation of the epistemological assumptions of Western thought.

Tragedy, the Greeks, and Us

Who is the “us” of this book's title? A riddle, perhaps, for Oedipus. Tragedy is, in Critchley's most sweeping formulation, “a genealogy of who we are, an account of our origins and how the curse of the past can unknowingly take shape in the present, and we don't see it and we rage when we are told what it is.” The riddle only deepens. Tragedy shows us “who we are,” but who is “we”?Critchley's “we,” it emerges, has some clear coordinates. His views on Greek tragedy reflect, more or less faithfully, what might be called the 1990s Anglo-American consensus (which in turn draws on the formative work of broadly structuralist French thinkers): Greek tragedy is an inherently political art form dedicated to exploring ambiguities of agency and subjectivity. Critchley offers a philosophically inflected version of this account, ostensibly drawing on ancient Greek thought, but more substantively formed by German Idealism. The outlines will be familiar to anyone who grew up within the consensus, which remains broadly compelling as an understanding of tragedy in fifth-century BCE Athens. Critchley is on the whole a thoughtful, well-informed guide to tragedy and the Greeks. His account, however, is ultimately unsatisfying in the way it addresses tragedy and “us”: it is relentlessly focused on individual choice and action, and on the category of the hero. But tragedy in this sense, as Aristotle reminds us, occurs only in a few houses. Despite the “us” in Critchley's title, nothing in the book addresses seriously the “we” of the present, for whom the greatest challenges are not “moral ambiguity” or “transcendental opacity”—two of the core experiences he locates in tragedy—but a burning planet, systemic violence and injustice, and rampant lies and falsehoods (to name a few). These are not just curses of the past, but the results of human action in the present. Greek tragedy offers profound resources for thinking about social change and collective action—for addressing the “us” of the title—but these go largely unexplored.But perhaps I expect too much from Critchley's “us.” Though its jaunty, conversational style seems to invite a wide readership, the book's coverage is somewhat too idiosyncratic to serve as a student's introduction to Greek tragedy or to Greek philosophical writing about tragedy. At the same time, it is too superficial to shed any new light for a specialist, and probably too detailed to make for an effective popularizing treatment. A better title might have been “tragedy, the Greeks, and me,” for the book gives us Simon Critchley's tragedy and Simon Critchley's Greeks. There is nothing wrong with either of these. But “we” need more from tragedy and from the Greeks.

‘Making Bataille our own’: the paradoxes of New Narrative’s appropriation of Bataille

ABSTRACT This article explores the importance of the French thinker and writer Georges Bataille by the New Narrative movement. By situating New Narrative readings of Bataille within the broader US reception of the French author, the article shows how important New Narrative was in popularising his work. But the New Narrative reading is paradoxical in many ways. As an apparently Catholic and gendered theory, it had to be both contradicted and furthered; as a theory of eroticism, it allowed New Narrative writers to contest dominant ideas about sexuality and the self, and provided a model of how to embrace theory while remaining non-theoretical. The essay considers Bataille’s influence in two New Narrative novels, Robert Glück’s Jack and the Modernist and Dodie Bellamy’s The Letters of Mina Harker, and argues that their engagement with Bataille went beyond mere palimpsest, instead offering a poetics of dissolution into what Bataille calls ‘the continuous’.

Teaching as Altered Knowledge: Rethinking the Teaching Practice with Michel De Certeau

Michel De Certeau’s scholars have rarely explored the pedagogical potential of the French thinker’s thought. This paper aims at reconstructing the question of the teaching practice in De Certeau’s works and, building on such reconstruction, it proposes a possible ‘heterological’ comprehension of teaching. Moving from an early writing dealing specifically with the teacher’s identity, the paper shows how the famous dyad of strategies and tactics exposed in The practice of everyday life can be usefully applied to teaching and studying and helps further elaborate the question of teaching. From this analysis, the teacher will emerge as the owner of a strategic knowledge that, if he wants to teach, needs to be altered by the uncanny and tactical presence of the student. Teaching will finally be shown as the practice of alteration of knowledge operated by the other of such knowledge, namely, the student. In such alteration of knowledge lies the potential of a heterological comprehension of teaching.

Art’s Passing for Hegel, Lacoue-Labarthe, and Nancy

This article explores the understanding of æsthetics in the work of Philippe Lacoue-Labarthe and Jean-Luc Nancy. It does so in relation to Hegel’s claim about art’s dissolution or passing at the end of the classical Greek age, as the world entered the modern Christian age. For the two French thinkers, their relation to Hegel (and to a large extent æsthetics generally) turns on the claim that art was, but is not. The article looks first at Nancy’s discussion of the young girl carrying fruit, a figure used by Hegel to depict this scene in the history of spirit, then moves on to a rarely read but significant article by Lacoue-Labarthe, “The Unpresentable,” before some final thoughts.

Гетеротопии в художественном мире Марины Цветаевой (на материале стихотворных циклов «Ахматовой» и «Стихи к Блоку»)

ABSTRACT This article is devoted to the study of Marina Cvetaeva’s poetic cycles “Achmatova” and “Poems for Blok” and takes as a point of departure Michel Foucault’s concept of heterotopia. I use the characteristics of heterotopia suggested by the French thinker as an instrument for analysing the spatial organization of poetic texts, considering it separately in each cycle, but also pointing to similarities and differences in the dedications to the two poets. The concept of heterotopia helps reveal important features of space in the poetic cycles, to analyse the cycles’ system of spatial coordinates and to explore the concept of border in the poetic text.

Intuicja sakramentalna jako model intuicji tego, co niedostępne w fenomenologii liturgii Jean-Yves’a Lacoste’a

Jean-Yves Lacoste jest mało jeszcze w Polsce znanym współczesnym francuskim myślicielem, który słynie z tego, że swoją refleksję prowadzi na granicy między filozofią a teologią. Intuicja sakramentalna jest przykładem tego, co on sam nazywa „teologicznym myśleniem”. Intuicja sakramentalnej obecności Boga staje się dla niego modelem intuicji niedostępnej jeszcze obecności Boga w świecie. Tego typu intuicja jest sposobem poznania właściwym wspomnianemu byciu na granicy filozofii i teologii, a zatem na granicy bycia-w-świecie i bycia-wobec-Boga. Badania nad tak rozumianą intuicją prowadzą do wielu ważnych pytań: Czy różnica między obecnością i nieobecnością oznacza to samo, co różnica między dostępnością i niedostępnością? Czym różni się to, co jeszcze nieobecne, i to, co już nieobecne, od tego, co nieobecne? Czy wszystkie są równie niedostępne? Czy obecność i nieobecność jest bardziej problemem miejsca czy czasu?

Religious-ethical Framework of Islamic Economics

The article studies relation between ethics and economics to what role moral and economic principles play in Islamic economics. The article includes introduction, two sections and conclusion. The first section discusses a relation between ethical norms and economics. We attempted to critically analyze moral and ethical norms proposed by the western economists such as Jean-Baptiste Say, Leon Walras, Alfred Marshal in XIX century. Muslim social scientist Ibn Khaldun and French thinker Jean-Jacques Rousseau proposed not to consider an individual only as economic unit but develop his other aspects and potential as part of their economic research. The second section considers how far ethical norms of Islamic economics were researched. The article emphasizes that norms and principles of Islamic economics derive from Quran and Sunnah, researches ethics of those economic principles. To be exact, we will determine that Islamic economics is based on fair trading, economic equality, property protection and scrutinize each that aspect. The research results will prove that moral and ethical norms play a crucial role in general economic science, ethical norms of Islamic economics consist an integral part of economic decisions and actions.

Personality in Contemporary Western Political Thought: Emmanuel MOUNIER as a Model

Objectives: Personality emerged in a historical era in which the world, Europe and France were witnessing the end of a civilization period that stretched from the end of the Middle Ages until the early twentieth century, characterized by being capitalist composition, liberalism of the method and the bourgeoisie of values. Rather, it is also in response to the materialist and existential atheist school of Marxism, with the aim of which is the further goal of remaking the Renaissance.One of the most important intellectual currents that appeared in France during the thirties of the twentieth century in addition to existentialism and phenomenology. Personality is based on an ethical principle based on its content, respect for the human person and its absolute value. It rises above the world of political and economic institutions that are nothing but methods in the service of the person. Results: Personality arose with the French thinker (Charles Ronovier) in the late nineteenth century, but it did not witness its true revolution except with the French philosopher (Emmanuel MOUNIER) who developed this and idea and gave it a personal nature that is in harmony with the reality and living from it Findings: Hence the hypothesis of our research labeled (Personality in Contemporary Western Political Thought: Emmanuel Monier as a model) was launched from the fact that personality has formed an intellectual trend and came to denounce the situation that has reached man, as it presented in its intellectual forms a new vision about the nature of man and his essence. To demonstrate the research hypothesis, we raise the following questions What is meant by personality? What are its most important characteristics? Who are the most prominent pioneers of personality? And were they able to present a new vision about man? What is the relationship of personality to Marxism and existentialism ? In light of the questions raised in the research hypothesis, the research was divided into four topics, in addition to the introduction and conclusion Conclusion: Emmanuel Meniere's one of the most prominent pioneers who presented a vision of the person based on the merging of what is spiritual with what is material in the human being while giving precedence to what is spiritual, stressing that personality is based on communication and human relations, because the person does not perceive himself except with others And highlighting the priority of the self over the subject and the self-existence over the total perception, personality sought to present itself as a solution to the human crisis that appears economic and spiritual depth cultural or as an alternative to the worsening crisis multidimensional in Europe and others Keywords : Contemporary Western Political Thought Emmanuel Mounier. Personality DOI: 10.7176/EJBM/13-7-05 Publication date: April 30 th 2021

Allegory vs Metaphor: Conceptualizing French Kingdom in the 14th — 15th Centuries

The article deals with the strategies used by French medieval authors of the 14th — 15th centuries to comprehend the state and society with the help of cognitive tools like metaphor and allegory. Writers and poets of that period, such as Nicolas Oresme, Eustache Deschamps, Jean Gerson, Christina de Pisan and others, use the same expressive means in their works, but the means themselves can be expressions of different, even opposite ideas. The article considers the metaphor of the political body and the allegorical figure of France, which French thinkers most frequently resorted to. The metaphor of the body expresses the idea of the integrity of the state, the harmonious combination and functionality of all parts of society, thus helping to form a political and philosophical doctrine of the state structure. Allegory, on the other hand, as a certain personification of this body, outlines the state as a female figure, becoming the archetypal “damsel in distress” in order to form an identity and loyal feelings in the reader. Thus, this or that trope dictated the model for describing the state, and vice versa-the choice of this or that trope signified the desire to convey certain ideas to potential recipients.

Nearing Death: Anticipation and Survival in Gorz, Derrida, and Ricœur

Nearing Death:Anticipation and Survival in Gorz, Derrida, and Ricœur Enda McCaffrey "La mort est maintenant si effacée de nos mœurs que nous avons peine à l'imaginer et à la comprendre."1 I WANT TO BEGIN THIS ARTICLE by referring to a four-minute clip from Xavier Beauvois's film Des hommes et des dieux.2 The film tells the story of an order of Trappist monks living within a Muslim population in Algeria during the civil war in the 1990s. Relations between the two communities deteriorate as a result of an upsurge in fundamentalist terrorism. The monks have to decide whether they should leave the community whose residents they have nurtured and supported or stay in the knowledge that they will inevitably be killed. In this particular scene (their Last Supper), they toast their decision to stay in Algeria and accept their imminent death. The scene is accompanied by the "Swan Theme" from Tchaikovsky's ballet Swan Lake, the final act of which sees Odette and Siegfried accepting their fate by drowning together rather than face, in Odette's case life forever as a swan (and the ensuing loss of love, freedom, and happiness), and for Siegfried a life consumed by guilt over his unwitting betrayal of Odette. The ballet's final apotheosis has the lovers ascend united and deified into the heavens. In both film and ballet, death is anticipated, accepted, embraced, and overcome. I will return to the significance of this scene later. Drawing on an understanding of thanatology as a practice in writing death and dying,3 I want to explore the reflections on death—or more precisely on nearing death—of three French thinkers who composed their final works on this theme. For André Gorz, Jacques Derrida, and Paul Ricœur, death was an experience that they captured in their last writings: death by suicide for Gorz three years after his love letter to his wife in Lettre à D.: Histoire d'un amour;4 death from pancreatic cancer in the case of Derrida a year after his last publication, Apprendre à vivre enfin;5 and death from old age two months after the publication of Ricœur's unfinished work Vivant jusqu'à la mort, suivi de fragments.6 These texts reveal how each writer 'imagined' (thought, forethought, anticipated) their deaths as memento mori. Central to this practice of reflection is its focus on the anticipation of death and how this anticipation reshapes their respective thinking on life and the desire to survive. I want to show how these memento mori can be thought of as memento vivere. [End Page 26] Theory and context This article first came to life as a keynote address at a conference on the theme of the medical and religious imaginary in French literature.7 At the time the focus of my paper was on anticipatory grief. We usually think of grief as that which follows rather than that which awaits. I wanted to explore this understanding of grief further and demonstrate how in the future temporality that is anticipation there exists a continuous present, ethical and religious, that is an imminence and an immanence. In addition, one of the aims of that paper, to be developed further in this article, is that in defining the axis of the medicoreligious imaginary it was helpful for me to think in terms of texts of reparation and a very specific type of reparation in Lazarean textuality where the dying writer is reborn through language. Nearing death invites these writers to question the role of writing: why write, whom to write for, and where lies the value in the act of writing. I also aim to link the experience of anticipation to immanence. Immanence comes from the Latin immanens meaning to "remain in." It is the quality of being contained within or remaining within the boundaries of a person or the mind. This meaning is common within Christian and monotheist theologies. In his Ethics, Spinoza's immanent God was the creator of the world in the same way that an essence creates its own properties.8 The history of immanence is also linked to Christology, the field within Christian theology that deals with...

Прозрения Блеза Паскаля (о монографии «Франция и Россия: вокруг Блеза Паскаля»)

The monograph edited by K.Yu. Kashlyavik contains contributions of the speakers at the international conference “France and Russia: around Blaise Pascal,” held at the Department of Humanities of the Higher School of Economics — Nizhny Novgorod in 2018. This is the first collective monograph in national philology dedicated to the French writer and thinker of the 17 th century, which includes studies of Pascal’s legacy in French, English, and Russian cultures.

A Genuine Refutation? A Response to Gabriel Rockhill’s “Foucault: The Faux Radical“

The last decade has witnessed a steady increase in scholarly work within the Anglophone context that takes as its point of departure a reappraisal of the institutionalized set of intellectual practices that are codified and unified by the capacious category of “critical theory.” Grounded in large part on Bruno Latour’s essay “Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern,” this reappraisal has focused on the limits of critique and its legacies as instantiated in the works of mostly German and French thinkers of the interwar and postwar period.2 Some academics have called for a rethinking of the responsibility and purview of critical thinking, whereas others have argued for the necessity of situating critique within a broader set of intellectual orientations—as simply one mode of thinking within a vast array of other modes.3

Soviet City Cinema: Approaches to Historical Research

The article is devoted to the methodology of studying the Soviet era city cinema as a social space. It presents a historiographic review of research in this direction, which shows that the city cinema, as the central link in the practice of “going to the cinema”, was an important independent element of everyday life, and its social space was historically changeable and shaped by several stakeholders (government, administration of the cinema network, and viewers). For a full-fledged historical analysis of a cinema, additional specific sources are required. As the main concept for studying the cinema, the authors propose to use the theory of the philosopher and sociologist Henri Lefebvre, formulated in his book "The production of space" (1974). According to the French thinker, space in a broad sense can be physical (material component), mental (rational principle) and social (social practices and relationships). As a result of their social activity, people influence all types of spaces, with the process of production of space, physical, mental, and social, taking place within society. If we apply Lefebvre's theory to study the cinema as a cultural phenomenon, it should be investigated at three levels: “representation of space” (material forms), “spatial practices” (management and functioning), “space of representation” (experience and interpretation of “going to the cinema"). For each level of studying the cinema as a social space, different types of historical sources are utilized, the characteristics of which are presented in the article. In this context, along with other sources, attention is paid to sources of personal origin (ego-documents).

ПЛЕБІСЦИТАРНА КОНЦЕПЦІЯ НАЦІЇ Е. РЕНАНА

The article analyses the concept of the nation of the French thinker Ernest Renan. The role of objective factors in nation-building processes is considered, the inadmissibility of absolutisation of the role of these factors in the formation of the nation is indicated. The reasons for E. Renan's criticism of the identification of nation and race are investigated. In particular, the anti-scientific and anti-democratic nature of such identification is pointed out. The concept of the nation as a daily plebiscite and its connection with the common history and destiny is analysed. The importance of the national idea in the process of nation formation is pointed out. In particular, the role of national myths, the myths of the "victim nation" and the "hero nation", and historical oblivion in the processes of nation-building is analysed. The results of the study were obtained by applying the following methods: structural and functional - to analyse the role of objective and subjective factors influencing the processes of nation-building, their relationship; comparative - to compare the importance of territory, dynasty, statehood, common interests, race, language, religion and national identity in the process of nation-building; institutional method - for the analysis of the daily plebiscite as a process of mental and socio-political institutionalisation of the collective will, which is the basis for the continuous reproduction of the national community; causal analysis - to reveal the specific historical circumstances of the formation of the plebiscite concept of the nation of E. Renan, in particular the influence on the formation of his views on the consequences of the Franco-Prussian War of 1870-1871. Ernest Renan entered the history of the development of socio-political thought as the author of the concept of the nation, which is a combination of psychological, historical and democratic elements. Renan's concept organically combines national identity as the basis of the nation with the democratic nature of national choice (daily plebiscite). This combination forms nationally conscious citizens who together make up the nation and embody its collective will. The existence of nations as the collective wills of nationally conscious individuals is the key to the law in domestic politics and international relations.

Musée national de l’histoire de l’immigration - Persona grata: le concept humain d'hospitalité envers les immigrants et les réfugiés

RESUMÉ Cet article reflète la crise de l’hospitalité qui se présente sur la scène globale à travers l’exposition Persona grata au Musée national de l’histoire de l’immigration à Paris. Le défi qui se pose, dans cette recherche, est de contribuer à l’approfondissement du débat interdisciplinaire sur l’hospitalité à la lumière des penseurs français comme Derrida, Gotman, Boudou, Brugère et Le Blanc. L’élément méthodologique utilisé dans cette recherche était l’observation directe et l’enregistrement photographique. La présentation de la proposition muséographique de l’exposition Persona grata fait ressortir les critiques de l’hospitalité dans la modernité. Le lien entre l’hospitalité et l’immigration, inséré dans les expositions permanente et temporaire du Musée national de l’histoire de l’immigration, a servi à la réflexion sur les pratiques des inclus et des exclus de immigrants et réfugiés du processus social.

Michel Foucault’s experience, limit-experience and spirituality problem

The article is devoted to the historical and philosophical reconstruction of the concepts of experience and limit experience in the context of the problem of spirituality in Michel Foucault’s philosophy. The authors proceed from the thesis that in the postmodern space the concept of philosophical experience dramatically changes its traditional meaning. Turning to liminal philosophy, associated with the figures of Georges Bataille and Maurice Blanchot, the authors includes Foucault in this series in connection with the transformation of the concept of spirituality in the course of the intellectual evolution of the French thinker. In Foucault’s legacy, it is possible to distinguish several meanings of “experience”, each connected with a special type of “spirituality”, atheistic during the formation of Foucault’s philosophical position, political during its heyday and aesthetic during its decline. Regardless of these qualitative differences, spirituality in Foucault’s project remains an unattainable goal. The authors associate this feature of the Foucauldian interpretation of spirituality with the experience of desubjectivization. The “limit-experience” is understood by Foucault in two ways: how to set boundaries and how to overcome them. It is necessarily preceded by the experience of assembling the subject by the field of one or another truth. Between these two types of experience, Foucault places “experience-correlation”, which connects areas of knowledge, types of normativity, and forms of subjectivity. If “limit-experience” is established in the process of fleeing from the chaos of everyday life, then the “experience-correlation”, examined from the standpoint of Foucault’s archeology and genealogy, forces one to unravel the subject’s historical structures. Thanks to the practices of changing, dispersing, and splitting the subject, everyday life acquires once-lost meanings. However, spirituality remains an unattainable excess provoking a person to experience in which he himself will inevitably be absent.

O trabalho para a vida e a vida para o trabalho: uma confluência entre Nietzsche e Foucault acerca do homem moderno

O principal objetivo deste artigo é o de compreender alguns aspectos fundamentais ao modo de pensar e fazer política tal como se desenvolveu a partir da modernidade tendo como referência principal a contraposição entre pequena política e grande política a partir da obra de Friedrich Nietzsche em relação com a concepção de biopolítica pelos ditos e escritos de Michel Foucault. Mais especificamente, a presente abordagem constituir-se-á a partir da relevância dada ao trabalho na construção das sociedades modernas dentro da avaliação feita pelo filósofo alemão e pelo pensador francês supracitados. Nos termos de Nietzsche, uma cultura que não valoriza o espírito, mas que é elaborada por “escravos” modernos, tendo em vista justamente a centralidade do trabalho na construção da vida social bem como da política, mais acentuadamente a partir do século XIX. Pelas ideias de Foucault, indivíduos constantemente disciplinados e regulados através do trabalho como aspecto fundamental da governamentalidade moderna a fim de promover o biogoverno de vidas úteis e ao mesmo tempo dóceis. Trazendo, ademais, o papel da formação, isto é, aquilo que se põe como objetivo à educação nos dois autores a fim de clarear as características principais da sociedade moderna. Notando, desse modo, a relação entre Nietzsche e Foucault quanto ao apontamento de que a formação educacional que se desenvolve desde o capitalismo industrial busca estruturar o sujeito a fim de que se torne trabalhador, isto é, no intuito de integrá-lo ao sistema de produção-consumo para deles exaurir o máximo de contribuição à manutenção do modelo já estabelecido.

O cristal em decomposição em Morte em Veneza de Luchino Visconti.

The constitution of the crystal image corresponds to the most fundamental operation of time. In order to do so, it is necessary for time to separate, arise or happen, in two decimetric spurts, of which one of them makes pass the whole present and the other conserves all the past. Time consists precisely in this split, it is the one we see in a crystal. Crystal is the perpetual foundation of time. According to the perspective of the French thinker Gilles Deleuze, in Death in Venice, Luchino Visconti gives us to see the crystalline images according to their own decomposition. This is present throughout his work. In this film, we can see this decomposition, for example, through the plague that devastates Venice or even through the revelation that something arrived too late. When the character of the musician sees the young Tadzio, he has the vision of what lacked in his work: sensual beauty. The too late conditions the work of art and conditions its success, for the sensuous and sensual unity of nature with man is the essence of art par excellence, inasmuch as it is of its nature to occur too late!

The horses taking wings towards the seventh heaven: the concept of martyrdom in Yahya Kemal Beyatli

Türk edebiyatının önemli simalarından biri olan Yahya Kemal Beyatlı, şiirlerini büyük ölçüde Kendi Gök Kubbemiz ve Eski Şiirin Rüzgârıyle adlı kitaplarında toplanmıştır. Bu şiirlerde hayat, yaşlılık, ölüm, sonsuzluk, özlem, ruh, musiki, mimari, İstanbul, Türklük, Osmanlı tarihi, fetih ve şehitlik gibi kavram ve mevzular öne çıkmaktadır. Onun şiirlerinde, temelleri Üsküp’te çocukluğunun geçtiği yıllarda atılmış, İstanbul’un eski semt ve mekânlarında olgunlaşmış tecrübe ve dikkatlerle teşekkül eden bir medeniyet tasavvuru görülmektedir. Bu tasavvur, onun Fransız düşünürlerinden aldığı tarih ve vatan telakkisiyle beslenmiş, kendi mimari, musiki ve şiir zevkiyle de estetik bir görünüm kazanmıştır. Dolayısıyla Yahya Kemal’in şiir sanatının önemli bir cephesini milli ve romantik bir duyuşla kaleme aldığı şiirleri oluşturmaktadır. Şairin yukarıda ismini zikrettiğimiz kitaplarında yer alan şiirlerinde, bilhassa Akıncı ve Mohaç Türküsü gibi destan-şiirlerinde, 26 Ağustos 1922 başlığı altındaki ebedîleşmiş dizelerinde şehit, şehitlik ve şehadet gibi manevi değeri yüksek kavramlar işlenmiştir. Bu şiirlerin yanı sıra Süleymaniye’de Bir Bayram Sabahı, İstanbul’un Fethini Gören Üsküdar, Koca Mustafapaşa, O Rüzgâr, Bir Tepeden, Ok, 1918, Akıncı ve Mohaç Türküsü, Kaybolan Şehir, İstanbul’u Fetheden Yeniçeriye Gazel, İstanbul’un Fethini Gören Üsküdar, Mihriyâr, Rubai ve Gedik Ahmet Paşa’ya Gazel ve Selimnâme’deki manzumelerinde de kahramanlık duygusu ile birlikte şehitlik kavramı işlenmiştir. Bu çalışmada yukarıda ismini zikrettiğimiz şiirlerden hareketle şairin şiir evreninde şehadet temasının nasıl teşekkül ettiği ortaya konulmaya çalışılacak, öncesinde Yahya Kemal’de milli romantizmin oluşmasıyla ilgili tetkiklerimiz olacaktır.