Academia, public thought and future of philosophy in Türkiye: Conversation with H. Melisa Acar

Over the past few decades, just as in the rest of the world, philosophy in Türkiye has undergone significant transformations. While Turkish scholars have increasingly engaged in local philosophical production, the influence of global intellectual trends has grown even stronger in the country.

Meanwhile academia remains the primary sphere for philosophical discourse, an increasing number of independent thinkers, digital content creators, and interdisciplinary scholars are expanding the conversation. Last year also witnessed the rise and fall of different philosophical and cultural networks. Now although the number of educational institutions has increased, concerns about quality persist.

To explore these issues in greater depth, Türkiye Today spoke with H. Melisa Acar, a Ph.D. researcher in political philosophy at the University of Glasgow and a recognized philosophy student at the University of Oxford. Her work focuses on political and legal philosophy, with a particular emphasis on autonomy, freedom, liberalism, global justice, and human rights. Speaking from Oxford, Acar discussed her academic journey, the state of philosophy in Türkiye, and the broader role of philosophy in public discourse.

What are your research areas, and what is your project about? Have you decided to pursue this path in Türkiye or the United Kingdom?

I specialize in political philosophy, focusing on constructing a new theoretical foundation for human rights. I aim to enhance the global effectiveness of these rights by refining their justification and categorization. I critically examine whether the Universal Declaration of Human Rights, written in 1948, sufficiently addresses contemporary challenges and explore the theological and moral principles that should inform them. Ultimately, I seek to develop a new schema for human rights.

My engagement with these issues dates back to my undergraduate years, but I became deeply involved with global justice theories during my master’s studies at the University of Glasgow. Initially, I worked on liberalism and food insecurity, but my doctoral advisor guided me toward a broader exploration of global justice.

How well does philosophy education in Türkiye equip students, and where does it fall short?

This is a complex question, but I can offer some insights based on my educational background in Türkiye. The strength of philosophy education in Türkiye is, paradoxically, also its limitation.

The curriculum primarily focuses on the history of philosophy, allowing students to grasp the evolution of ideas over time. However, this approach often translates into a philosopher-centered perspective—students learn “what Plato said” or “what Aristotle thought” rather than engaging with thematic or problem-driven discussions.

In contrast, analytic philosophy promotes structured debates around specific issues rather than individuals, encouraging a more engaged and critical approach. If Türkiye’s philosophy education incorporated more thematic content, students might feel more empowered to contribute to philosophical discourse, even if they do not fully grasp every philosopher’s ideas.

For someone seeking a career in philosophy in Türkiye, is academia the only option?

It depends on the individual’s perspective. If a person is entrepreneurial, they can create opportunities in various fields. While academia remains the primary career path for philosophy graduates, there are also valuable opportunities in education, publishing, and media.

The subfield of specialization also plays a crucial role. Someone focusing on applied ethics, power ethics, or AI ethics may find broader career prospects compared to those working in theoretical areas like metaphysics or the philosophy of perception.

Do you think philosophy can be produced without formal education? What are the advantages and disadvantages of this?

Freedom of thought is inherently valuable, and I appreciate the accessibility of intellectual discourse through social media. However, systematic training in philosophy, logic, and rigorous academic critique adds unique depth to philosophical production. As a Ph.D. researcher, I have personally benefited from structured critiques that refine my thinking and open new perspectives.

Without this discipline, popular intellectual figures sometimes employ logical fallacies or rhetorical tactics to appeal to audiences rather than present robust arguments. When such errors become widely accepted, it highlights the necessity of strong philosophical training. Quality matters, and structured academic engagement ensures a more rigorous intellectual environment.

How do you see the future of philosophy and intellectual discourse in Türkiye?

I believe we all have a role in shaping Türkiye’s intellectual future. I have observed a growing interest in analytic philosophy, which is promising. Many universities have incorporated analytic political philosophy into their curricula, and I hope civil initiatives in analytic philosophy will become more inclusive.

There is always a risk—both in Türkiye and globally—that individuals from marginalized positions, including women and other underrepresented groups, struggle for visibility. Motivated by this concern, my colleagues and I established “Republica”, an online analytic philosophy journal. The name draws inspiration from Cicero’s res publica and modern republican theories of freedom. Through such initiatives, we hope to foster a more inclusive and dynamic intellectual environment.

Where do you see your philosophical work heading in the future?

This is a difficult question to answer, as the future is inherently uncertain. However, I am particularly interested in philosophical inquiries that intersect with the social sciences.

Beyond my doctoral research, I am exploring subjects such as power ethics, the philosophy and morality of success, and the normative dimensions of social climbing. Recently, one of my papers proposing “Philosophy of Success” as a new subfield of philosophy was selected for presentation at a conference organized by the Society for Applied Philosophy (SAP) in Europe. After receiving feedback from experts, I hope to contribute concretely to this emerging area of study.