{"id":14848,"date":"2016-09-01T13:41:09","date_gmt":"2016-09-01T10:41:09","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=14848"},"modified":"2017-12-20T13:56:04","modified_gmt":"2017-12-20T10:56:04","slug":"bilginin-psikanalizi-isiginda-bachelardin-tozcu-engel-analizi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/09\/01\/bilginin-psikanalizi-isiginda-bachelardin-tozcu-engel-analizi","title":{"rendered":"\u2018Bilginin psikanalizi\u2019 \u0131\u015f\u0131\u011f\u0131nda Bachelard\u2019\u0131n \u2018t\u00f6zc\u00fc engel\u2019 analizi"},"content":{"rendered":"

Bachelard\u2019\u0131n \u201cbilginin psikanalizi\u201d kavray\u0131\u015f\u0131, bir yorum tekni\u011fi, hermeneutik bir y\u00f6ntem olarak psikanalizin, bilim tarihine tatbik edilmesiyle geli\u015ftirilmi\u015f ba\u015far\u0131l\u0131 bir d\u00fc\u015f\u00fcnsel sentezdir. Bachelard\u2019\u0131n, bilimsel zihniyetin tarih s\u00fcrecinde bi\u00e7imlenmesinin, hakikatler kadar hatal\u0131 a\u00e7\u0131klama denemelerinin ele\u015ftirisinden de beslendi\u011fini vurgulamas\u0131, felsef\u00ee ve pedagojik a\u00e7\u0131dan son derece de\u011ferlidir. <\/em><\/p>\n

\"\"Gaston Bachelard <\/strong>(1884-1962): Heisenberg, Einstein, Bohr, Dirac gibi fizik\u00e7ilerin \u00e7al\u0131\u015fmalar\u0131yla \u201cyeni fizik\u201d paradigmas\u0131n\u0131n do\u011fu\u015funa tan\u0131kl\u0131k ederek ya\u015fam\u0131\u015f, telgraf idaresinde g\u00f6rev yapt\u0131\u011f\u0131 s\u0131rada bir s\u00fcre m\u00fchendislik okumu\u015f, lisans e\u011fitimini temel bilimler alan\u0131nda tamamlam\u0131\u015f ve orta \u00f6\u011fretim kurumlar\u0131nda bir s\u00fcre \u00f6\u011fretmenlik yapm\u0131\u015ft\u0131r. \u00d6nce edebiyat, ard\u0131ndan da felsefe doktoras\u0131n\u0131 tamamlamas\u0131n\u0131n ard\u0131ndan Dijon \u00dcniversitesi\u2019nde akademik hayat\u0131na ba\u015flam\u0131\u015ft\u0131r. Biyografisindeki bu \u00e7izgiler, onun filozof olarak kariyerinde belirleyici olmu\u015ftur: Poetikaya hayat\u0131 boyunca duydu\u011fu ilgi, bilimlerin \u00f6\u011fretilmesinde yeni bir pedagojik yakla\u015f\u0131m\u0131n ana hatlar\u0131n\u0131 \u00e7izmesi, fizik ve kimya bilimlerine v\u00e2k\u0131fl\u0131\u011f\u0131, teori ile uygulama ya da \u201cteknik\u201d aras\u0131ndaki ili\u015fkiye yapt\u0131\u011f\u0131 vurgu, empirizm ile rasyonalizm aras\u0131ndaki diyalektik \u00fczerine refleksiyonlar\u0131, Bachelard\u2019\u0131n biyografisinin, felsefesi \u00fczerindeki etkileri aras\u0131nda an\u0131labilir. Auguste Comte\u2019un \u201c\u00fc\u00e7 h\u00e2l yasas\u0131\u201d, Ferdinand Gonseth\u2019in \u201cidoneizm\u201di, Sigmund Freud\u2019un bilin\u00e7alt\u0131 psikolojisinin Carl Gustav Jung taraf\u0131ndan yeniden yorumlanm\u0131\u015f \u015fekli, Bachelard\u2019\u0131n ba\u015fl\u0131ca ilham kaynaklar\u0131ndand\u0131r. Bachelard\u2019\u0131n T\u00fcrk\u00e7ede yay\u0131mlanm\u0131\u015f eserleri \u015funlard\u0131r:<\/p>\n

– Mekan\u0131n Poetikas\u0131<\/em>, \u00e7ev: Alp T\u00fcmertekin, \u0130stanbul: \u0130thaki yay., 2013.<\/p>\n

– D\u00fc\u015flemenin Poetikas\u0131<\/em>, \u00e7ev: Alp T\u00fcmertekin, \u0130stanbul: \u0130thaki yay., 2012.<\/p>\n

– Bilimsel Zihnin Olu\u015fumu<\/em>, \u00e7ev: Alp T\u00fcmertekin, \u0130stanbul: \u0130thaki yay., 2013.<\/p>\n

– Yeni Bilimsel Tin<\/em>, \u00e7ev: Alp T\u00fcmertekin, \u0130stanbul: \u0130thaki yay., 2008.<\/p>\n

– Mumun Alevi<\/em>, \u00e7ev: Ali I\u015f\u0131k Erg\u00fcden, \u0130stanbul: \u0130thaki yay., 2008.<\/p>\n

– S\u00fcrenin Diyalekti\u011fi<\/em>, \u00e7ev: Nami Ba\u015fer, \u0130stanbul: \u0130thaki yay., 2010.<\/p>\n

– Uygulamal\u0131 Ak\u0131lc\u0131l\u0131k<\/em>, \u00e7ev: Emine Sar\u0131kartal, \u0130stanbul: \u0130thaki yay., 2009.<\/p>\n

– Ate\u015fin Psikanalizi<\/em>, \u00e7ev: Ayta\u00e7 Yi\u011fit, Ba\u011flam yay., \u0130stanbul, 2010.<\/p>\n

– Su ve D\u00fc\u015fler<\/em>, \u00e7ev: Olcay Kunal, Yap\u0131-Kredi yay., \u0130stanbul, 2006.<\/p>\n

– Yok Felsefesi<\/em>, \u00e7ev: Alp T\u00fcmertekin, Yap\u0131-Kredi yay., \u0130stanbul, 2006.<\/p>\n

Bu yaz\u0131m\u0131zda, Bachelard\u2019\u0131n bilimsel bilgiye eri\u015fmek \u00fczere a\u015f\u0131lmas\u0131 gereken epistemolojik bir engel olarak de\u011ferlendirdi\u011fi t\u00f6zc\u00fc engel [obstacle substantialiste<\/em>] hakk\u0131ndaki analizini, \u201cbilginin psikanalizi\u201d diye adland\u0131rd\u0131\u011f\u0131 y\u00f6ntemi \u0131\u015f\u0131\u011f\u0131nda incelemeye \u00e7al\u0131\u015faca\u011f\u0131z. Bu \u00e7er\u00e7evede \u00f6ncelikle, onun bilimsel zihniyetin olu\u015fumuna dair \u00fc\u00e7 d\u00f6nem anlay\u0131\u015f\u0131n\u0131 ele alaca\u011f\u0131z. Ard\u0131ndan, Bachelard\u2019\u0131n detayl\u0131 analizlerine konu olmu\u015f \u00e7ok say\u0131daki epistemolojik engeli k\u0131saca a\u00e7\u0131klayarak \u201ct\u00f6zc\u00fc engel\u201di a\u015fman\u0131n bilimsel zihniyete eri\u015fmek bak\u0131m\u0131ndan \u00f6nemini inceleyece\u011fiz. Sonu\u00e7ta, Bachelard\u2019\u0131n yakla\u015f\u0131m\u0131n\u0131n bilim felsefesi a\u00e7\u0131s\u0131ndan orijinal yan\u0131n\u0131 de\u011ferlendirmeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

\"\"
Gaston Bachelard, kendisi gibi felsefeci olacak olan k\u0131z\u0131
Suzanne Bachelard ile.<\/figcaption><\/figure>\n

Bilimsel zihniyetin geli\u015fim evreleri<\/strong><\/p>\n

Bachelard\u2019\u0131n, bilimsel zihniyetin tarih s\u00fcrecinde ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm\u00fc hangi evrelere ay\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6zden ge\u00e7irmekle ba\u015flayal\u0131m. Bachelard la Formation de l\u2019Esprit scientifique<\/em> ba\u015fl\u0131kl\u0131 eserinin ba\u015flang\u0131c\u0131nda, bilimsel zihniyetin olu\u015fumunu \u00fc\u00e7 tarihsel d\u00f6neme ay\u0131r\u0131r:<\/p>\n

1) Bilim-\u00f6ncesi d\u00f6nem: Antik\u00e7a\u011f\u2019dan R\u00f6nesans\u2019a ve hatta on sekizinci asra kadar, hayli uzun bir d\u00f6neme yay\u0131l\u0131r.<\/p>\n

2) Bilimsel d\u00f6nem: On sekizinci asr\u0131n sonundan ba\u015flayarak on dokuzuncu asr\u0131n sonuna ve yirminci asr\u0131n ba\u015flang\u0131c\u0131na kadar s\u00fcrer.<\/p>\n

3) Yeni bilimsel zihniyet \u00e7a\u011f\u0131: Bachelard bu d\u00f6nemi, 1905 y\u0131l\u0131nda, Einstein\u2019\u0131n izafiyet teorisinin, o zamana dek bilimin asl\u00ee ve de\u011fi\u015fmez kavramlar\u0131 olarak kabul edilegelen kavramlar\u0131 ala\u015fa\u011f\u0131 etmesiyle tarihlendirir. Yirmi be\u015f sene zarf\u0131nda kuantum mekani\u011finin ve De Broglie\u2019nin dalga mekani\u011finin yan\u0131 s\u0131ra Heisenberg\u2019in matris fizi\u011finin ve Dirac mekani\u011finin katetti\u011fi yol, Bachelard\u2019a g\u00f6re bilimde yepyeni bir zihniyetin olu\u015fumu anlam\u0131na gelmektedir (Bachelard, 2004, s.9).<\/p>\n

Bachelard\u2019\u0131n nazar\u0131nda bilimsel zihniyetin geli\u015fiminin temel g\u00f6stergesinin \u201csoyutluk\u201d oldu\u011fu g\u00f6r\u00fclmektedir. Bachelard, genel olarak bilimsel zihniyetin tarihsel ser\u00fcvenine ili\u015fkin yukar\u0131daki \u00fc\u00e7 d\u00f6neme, bir bireyin zihninin bilimsel formasyon kazanmas\u0131ndaki \u015fu \u00fc\u00e7 d\u00f6nemin tekab\u00fcl etti\u011fini \u00f6ne s\u00fcrer:<\/p>\n

1) Somut d\u00f6nem: \u0130nsan\u0131n hen\u00fcz do\u011fa fenomenlerinden edindi\u011fi ilk hay\u00e2llerle oyaland\u0131\u011f\u0131 evredir.<\/p>\n

2) Somut-soyut d\u00f6nem: Bu evrede insan, fizik\u00ee d\u00fcnyaya ili\u015fkin deneyimlerini, geometriden yard\u0131m alarak a\u00e7\u0131klamaya te\u015febb\u00fcs eder. Bachelard\u2019a g\u00f6re somut-soyut evrede insan zihni paradoksal bir durum sergiler. \u015e\u00f6yle ki, yapt\u0131\u011f\u0131 geometrik soyutlamadan, bu soyutlama bir duyusal g\u00f6r\u00fcyle [par une intuition sensible<\/em>] ne kadar a\u00e7\u0131k bir \u015fekilde temsil ediliyorsa, o kadar emin olur.<\/p>\n

3) Soyut d\u00f6nem: Nihayet, bu \u00fc\u00e7\u00fcnc\u00fc d\u00f6nemde, insan zihni reel uzay\u0131n g\u00f6r\u00fcs\u00fcnden yakas\u0131n\u0131 kurtarm\u0131\u015f ve dolays\u0131z deneyimden kopar\u0131lm\u0131\u015f bilgilere isteyerek ge\u00e7er. (Bachelard, 2004, s.11)<\/p>\n

\"\"
Bachelard\u2019\u0131n \u0130svi\u00e7reli ressam Livia Alessandrini taraf\u0131ndan yap\u0131lan portresi.<\/figcaption><\/figure>\n

Duyusal bilgi ile bilimsel bilgi aras\u0131ndaki kopu\u015f<\/strong><\/p>\n

Bachelard\u2019\u0131n bilim felsefesine uyarlad\u0131\u011f\u0131 psikanalitik y\u00f6ntemin i\u015flevi, her \u015feyden \u00f6nce bilimi, \u201cpsikanalize t\u00e2bi tutulmam\u0131\u015f\u201d bir zihniyetin i\u00e7erdi\u011fi kan\u0131lardan ar\u0131nd\u0131rmakt\u0131r. Hemen belirtmek gerekir ki Bachelard\u2019\u0131n nezdinde, g\u00fcndelik\/ola\u011fan, do\u011frudan\/dolays\u0131z, kendili\u011finden\/spontane bir tav\u0131rla d\u00fcnyaya y\u00f6neldi\u011fimiz esnadaki kavray\u0131\u015f\u0131m\u0131z, bilim-\u00f6ncesi [pr\u00e9scientifique<\/em>] ve dahas\u0131 bilim-d\u0131\u015f\u0131\/kar\u015f\u0131t\u0131 [anti-scientifique<\/em>] bir yap\u0131dad\u0131r. S\u00f6z konusu kavray\u0131\u015f ile, bilimin perspektifinden edinilen d\u00fcnya kavray\u0131\u015f\u0131 aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131 ifade eden \u201ckopu\u015f\u201d [rupture<\/em>], bu bak\u0131mdan Bachelard i\u00e7in asl\u00ee bir \u00f6nem ta\u015f\u0131r. Bachelard duyular\u0131m\u0131zla edindi\u011fimiz bilgilerimiz ile bilimsel kavray\u0131\u015f aras\u0131ndaki kopuklu\u011fu, \u201cduyu bilgisi ile, bilimsel bilgi aras\u0131nda hakik\u00ee bir kopukluk [bulundu\u011funu] kabul etmek gereklidir\u201d (Bachelard, 2004, s.286) c\u00fcmlesinde de oldu\u011fu gibi her vesileyle vurgular. Bachelard\u2019\u0131n \u201cortak bilgi\u201d [connaissance commune<\/em>] diye de and\u0131\u011f\u0131, d\u00fcnyay\u0131 dolays\u0131z ve spontane kavray\u0131\u015f\u0131m\u0131z ile, bilimsel bilgi birbirinden farkl\u0131d\u0131r:<\/p>\n

\u201cOrtak bilgi ile bilimsel bilgi aras\u0131nda, bu iki bilgi t\u00fcr\u00fcn\u00fcn felsefelerinin ayn\u0131 olmad\u0131\u011f\u0131n\u0131 bize \u00e7ok net g\u00f6steren bir kopu\u015f vard\u0131r. Ortak bilgiye uygun d\u00fc\u015fen felsefe ampirizmdir. Bunun tersine, bilimsel bilgi rasyonalizmin destek\u00e7isidir ve biz \u00f6yle istesek de istemesek de, rasyonalizm bilime ba\u011fl\u0131d\u0131r ve rasyonalizm bilimsel ama\u00e7lar\u0131 ortaya koyar.\u201d (Bachelard, 2007, s.224)<\/p>\n

Bachelard\u2019\u0131n duyusal bilgi ile bilimsel bilgi aras\u0131ndaki kopu\u015fu izah etmek i\u00e7in kulland\u0131\u011f\u0131 basit \u00f6rnek \u201ctermometre\u201ddir: ortak\/g\u00fcndelik\/dolays\u0131z bilgiden farkl\u0131 olarak bilimsel zihniyet, s\u0131cakl\u0131\u011f\u0131 bir \u201cduyum\u201d olarak de\u011fil, termometrede okunan bir de\u011fer olarak kavrar (Bachelard, 1999b, s.10). Bir ba\u015fka deyi\u015fle, bilim insan\u0131n\u0131n nezdinde s\u0131cakl\u0131k, art\u0131k hissedilen bir nitelik de\u011fil, termometrede okunan bir niceliktir. Bilimsel bilgi bu bak\u0131mdan, tabiat\u0131n g\u00f6zlemlenmesinden ibaret kalan dolays\u0131z bir veri, basit bir tema\u015fa\/seyir olmaktan uzakt\u0131r; o, her \u015feyden \u00f6nce rasyonel bir in\u015fa s\u00fcrecinin \u00fcr\u00fcn\u00fcd\u00fcr.[1]<\/a> Bachelard\u2019\u0131n yakla\u015f\u0131m\u0131 a\u00e7\u0131s\u0131ndan bilimsel bilgi, d\u00fcnya kar\u015f\u0131s\u0131ndaki do\u011fal tavr\u0131m\u0131zdan kopmak suretiyle formasyon kazanm\u0131\u015f bir zihniyetin \u00fcr\u00fcn\u00fcd\u00fcr. Epistemolojik engeller, bilimsel zihniyete eri\u015febilmenin \u00f6n\u00fcne, i\u015fte bu do\u011fal\/do\u011frudan tavr\u0131n koydu\u011fu engellerdir ve psikanalitik \u00e7al\u0131\u015fmayla a\u015f\u0131lmalar\u0131 gerekir.<\/p>\n

\u2018Bilginin psikanalizi\u2019nin \u00f6nemi<\/strong><\/p>\n

Bachelard\u2019\u0131n \u201cbilginin psikanalizi\u201d y\u00f6nteminin bilimdeki sa\u011falt\u0131c\u0131 i\u015flevi esasen, bilimadam\u0131n\u0131n tabiata y\u00f6nelirken bilincine varmadan d\u00fc\u015f\u00fcncelerini sevk eden e\u011filimlerini ve psikolojik yans\u0131tmalar\u0131n\u0131\/projeksiyonlar\u0131n\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmakt\u0131r. Bu bak\u0131mdan bilimsel d\u00fc\u015f\u00fcnce bi\u00e7imi, bir psikanalitik \u00e7al\u0131\u015fmay\u0131 \u015fart ko\u015far. Bir ba\u015fka deyi\u015fle, Bachelard\u2019\u0131n nazar\u0131nda, psikanalize t\u00e2bi tutulmam\u0131\u015f bir zihniyetin [esprit<\/em>] \u00fcr\u00fcn\u00fc olan herhangi bir idrak, hen\u00fcz bilimsellik vasf\u0131n\u0131 kazanm\u0131\u015f de\u011fildir. Bachelard bu hususa, la Philosophie du Non<\/em> ba\u015fl\u0131kl\u0131 eserinde \u015fu s\u00f6zlerle dikkat \u00e7eker:<\/p>\n

\u201cHangi bilimsel mefhum [notion<\/em>] olursa olsun, bize g\u00f6re onda daima d\u00fczeltilmesi gereken bir hata vard\u0131r. Herhangi bir objektif bilgiye ge\u00e7i\u015f yapmadan evvel, zihniyetin [esprit<\/em>] sadece genel olarak de\u011fil, ayn\u0131 zamanda tek tek her mefhum seviyesinde de psikanalize t\u00e2bi tutulmas\u0131 gerekir. Bilimsel bir mefhum, b\u00fct\u00fcn kullan\u0131l\u0131\u015flar\u0131nda, \u00e7ok nadiren psikanalizden ge\u00e7irilmi\u015f oldu\u011fu i\u00e7in ve bir kullan\u0131l\u0131\u015f\u0131n\u0131n ba\u015fka bir kullan\u0131l\u0131\u015f\u0131na da sirayet etmi\u015f olmas\u0131ndan her zaman endi\u015fe duymak m\u00fcmk\u00fcn oldu\u011fu i\u00e7in, b\u00fct\u00fcn bilimsel kavramlarda [concepts<\/em>] psikanalizden ge\u00e7irilmemi\u015f anlamlara daima dikkat \u00e7ekmek gerekecektir.\u201d (Bachelard, 1999, s.25)<\/p>\n

Bu itibarla, objektif bilimsel bilgiye eri\u015febilmek i\u00e7in yap\u0131lmas\u0131 gereken psikanalitik \u00e7al\u0131\u015fma, tek seferlik de\u011fildir; bilimsel zihniyet her \u00e7a\u011fda ve tek tek her kavram\u0131, durmadan psikanalize t\u00e2bi tutmak zorundad\u0131r. \u015eimdi, Bachelard\u2019\u0131n bilginin psikanalizi y\u00f6ntemini, bilimsel d\u00fc\u015f\u00fcncenin \u00f6n\u00fcndeki epistemolojik engellerin te\u015fhisinde ve a\u015f\u0131lmas\u0131nda nas\u0131l kulland\u0131\u011f\u0131n\u0131 inceleyelim.<\/p>\n

\"\"
Bachelard, baz\u0131 eserlerinin kapaklar\u0131yla birlikte.<\/figcaption><\/figure>\n

Epistemolojik engeller<\/strong><\/p>\n

Bachelard la Formation de l\u2019Esprit scientifique<\/em> ba\u015fl\u0131kl\u0131 eserinde, \u201cepistemolojik engelleri meydana \u00e7\u0131karmak, akl\u0131n psikanalizinin temellerinin at\u0131lmas\u0131na katk\u0131da bulunmakt\u0131r\u201d (Bachelard, 2004, s.22) c\u00fcmlesiyle, psikanalitik \u00e7al\u0131\u015fma ile, epistemolojik engellerin te\u015fhisi ve ortadan kald\u0131r\u0131lmas\u0131 aras\u0131ndaki ili\u015fkiye dikkat \u00e7eker. Bachelard s\u00f6z konusu eserinde \u201cepistemolojik engeller\u201d olarak g\u00f6rd\u00fc\u011f\u00fc \u015fu yakla\u015f\u0131mlar\u0131 analiz eder: \u201c\u0130lk tecr\u00fcbe<\/strong>\u201d, \u201cgenel bilgi<\/strong>\u201d, \u201cs\u00f6zel engel<\/strong>\u201d, \u201c\u00fcniter ve pragmatik bilgi<\/strong>\u201d, \u201ct\u00f6zc\u00fc engel<\/strong>\u201d, \u201crealizm<\/strong>\u201d, \u201canimist engel<\/strong>\u201d, \u201csindirim mitosu<\/strong>\u201d, \u201clibido<\/strong>\u201d ve \u201cnicel<\/strong> bilgi<\/strong>\u201d. Bachelard bu epistemolojik engellerden ka\u00e7\u0131nmak \u00fczere bilim insan\u0131n\u0131n entelekt\u00fcel ve duygusal bir katarsis\/ar\u0131nma ger\u00e7ekle\u015ftirerek pe\u015fin h\u00fck\u00fcmlerden ve kan\u0131lardan [opinions<\/em>] ar\u0131nmas\u0131 gerekti\u011fini belirtir. (Bachelard, 2004, s.16)<\/p>\n

Bachelard\u2019\u0131n \u201cilk tecr\u00fcbe<\/strong>\u201d ad\u0131yla and\u0131\u011f\u0131 engel [obstacle de l\u2019exp\u00e9rience premi\u00e8re<\/em>] bir fenomenin, bilimsel bilgi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131yan ve\u00e7helerinden kavranmas\u0131 yerine, \u00e7arp\u0131c\u0131 ve ilgi \u00e7ekici yanlar\u0131na odaklan\u0131lmas\u0131d\u0131r. Bachelard ilk tecr\u00fcbenin, bilimsel kavray\u0131\u015fa ge\u00e7i\u015fin \u00f6n\u00fcnde olu\u015fturdu\u011fu engelin okullardaki kimya derslerinde kolayca fark edilebildi\u011fini belirterek bir \u00f6rnek verir: Yan\u0131c\u0131-parlay\u0131c\u0131 bir kimyasal tepkimenin teorik a\u00e7\u0131klamas\u0131n\u0131 yapmadan \u00f6nce, s\u0131n\u0131fta bu t\u00fcr bir deneyi \u00f6\u011frencilerine g\u00f6steren hoca. Parlayan tepkime \u00f6\u011frencilerin muhayyilesini\/imgelemini \u00f6ylesine etkiler ki, art\u0131k dersin kalan k\u0131sm\u0131nda hocan\u0131n bu fenomen hakk\u0131nda tahtada yapaca\u011f\u0131 bilimsel a\u00e7\u0131klama, onlar\u0131n pek umurunda olmaz. (Bachelard, 2004, s.46)<\/p>\n

\u00c7ar\u00e7abuk genelleme yapmaktan meydana gelen \u201cgenel bilgi<\/strong>\u201d ise, bir fenomenin esas \u00f6zelliklerini dikkate alman\u0131n \u00f6n\u00fcnde engel te\u015fkil eder. Muhtelif bilim dallar\u0131nda -\u00e2deta kli\u015fele\u015fmi\u015f- yerle\u015fik genelleyici h\u00fck\u00fcmler vard\u0131r: Mekanikte, \u201cb\u00fct\u00fcn cisimler d\u00fc\u015fer\u201d; optikte, \u201cb\u00fct\u00fcn \u0131\u015f\u0131k \u0131\u015f\u0131nlar\u0131 do\u011frusal yay\u0131l\u0131r\u201d; biyolojide, \u201cb\u00fct\u00fcn canl\u0131lar \u00f6l\u00fcml\u00fcd\u00fcr\u201d. (Bachelard, 2004, s.68) Mesel\u00e2, b\u00fct\u00fcn cisimlerin bo\u015flukta ayn\u0131 h\u0131zla d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc bildiren Newton yasas\u0131n\u0131 \u00f6\u011frenmek, Bachelard\u2019a g\u00f6re genelleyici bir bilgi olarak, cisimlerin yery\u00fcz\u00fcnde yukar\u0131dan a\u015fa\u011f\u0131ya d\u00fc\u015f\u00fc\u015f\u00fcndeki a\u011f\u0131rl\u0131k etkisiyle, yerden y\u00fckse\u011fe do\u011fru f\u0131rlat\u0131ld\u0131klar\u0131ndaki a\u011f\u0131rl\u0131k etkisi aras\u0131ndaki fark\u0131 ihmal ederek d\u00fc\u015fme fenomenini daha dikkatli incelemenin \u00f6n\u00fcn\u00fc keser. (Bachelard, 2004, s.69-70)<\/p>\n

S\u00f6zel engel<\/strong>, bir fenomenin adland\u0131r\u0131lmak suretiyle a\u00e7\u0131kland\u0131\u011f\u0131na inanmaktan kaynaklan\u0131r. (Bachelard, 2004, s.89) Mesel\u00e2 R\u00e9amur\u2019\u00fcn, bulutlar\u0131n ya\u011fmur b\u0131rakmas\u0131n\u0131 a\u00e7\u0131klamay\u0131 denedi\u011fi s\u0131rada \u201cs\u00fcnger\u201d metaforundan faydalanmas\u0131, bir s\u00f6zel engel meydana getirir. (Bachelard, 2004, s.90) Bu durumda bir kelime, bir tahayy\u00fcl\/imge veya bir metafor, o fenomenin as\u0131l a\u00e7\u0131klamas\u0131n\u0131n yerine konmaktad\u0131r. Bachelard, bilimsel zihniyetin tahayy\u00fcllerle\/imgelerle, analojilerle ve metaforlarla durmaks\u0131z\u0131n m\u00fccadele etmesi gerekti\u011fini vurgular. (Bachelard, 2004, s.25)<\/p>\n

\u00dcniter bilgi<\/strong>, \u00e2deta simyac\u0131lar\u0131n felsefe ta\u015f\u0131yla yapmay\u0131 hay\u00e2l etti\u011fi gibi, k\u00e2inattaki b\u00fct\u00fcn fenomenleri tek bir \u015feye indirgemek suretiyle a\u00e7\u0131klamaya kalk\u0131\u015fmakt\u0131r. (Bachelard, 2004, s.115) Bachelard\u2019\u0131n \u00fcniter bilgiye verdi\u011fi \u00f6rneklerden biri, Kont Tressan\u2019\u0131n Essai sur le fluide \u00e9lectrique consid\u00e9r\u00e9 comme agent universel<\/em> ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131nda sergiledi\u011fi yakla\u015f\u0131md\u0131r. (Bachelard, 2004, s.115) Yazar bu kitab\u0131nda k\u00e2inattaki b\u00fct\u00fcn fenomenleri \u201celektriksel ak\u0131\u015fkan\u201d\u0131n faaliyeti \u00fczerinden a\u00e7\u0131klamaya te\u015febb\u00fcs eder.<\/p>\n

Pragmatik bilgi<\/strong>ye gelince, bir fenomeni sa\u011flad\u0131\u011f\u0131 fayda arac\u0131l\u0131\u011f\u0131yla a\u00e7\u0131klamaya \u00e7al\u0131\u015fmaktan do\u011fan bir engeldir. (Bachelard, 2004, s.111-112) Bachelard\u2019\u0131n ele ald\u0131\u011f\u0131 pragmatik yakla\u015f\u0131m \u00f6rneklerinden biri, J. B. Robinet\u2019nin De la Nature<\/em> ba\u015fl\u0131kl\u0131 eserindeki bak\u0131\u015f a\u00e7\u0131s\u0131d\u0131r. Bachelard, Robinet\u2019nin eserinde tabiattaki her \u015feyin bir mevcudiyet gayesi bulundu\u011fu ve fark\u0131nda olal\u0131m ya da olmayal\u0131m bir fayda ta\u015f\u0131d\u0131\u011f\u0131 tezini savundu\u011funu nakleder. (Bachelard, 2004, s.114) Bachelard, ereksel\/teleolojik a\u00e7\u0131klamalar\u0131n, objektif bir bilimsel k\u00fclt\u00fcre ge\u00e7menin \u00f6n\u00fcnde engel te\u015fkil etti\u011fini belirtir. (Bachelard, 2004, s.114)<\/p>\n

Animist engel<\/strong>, canl\u0131 organizmalar\u0131n birtak\u0131m \u00f6zelliklerinin cans\u0131z nesnelere atfedilmesinden kaynaklanan bir epistemolojik engeldir. (Bachelard, 2004, s.180) Bachelard animist engelin bilim tarihinde rastlanan \u00e7ok say\u0131daki \u00f6rne\u011fini ele al\u0131r. \u201cHastal\u0131k\u201d kavram\u0131n\u0131n, canl\u0131lar\u0131n d\u0131\u015f\u0131nda kalan maddelere de tatbik edilmesi, Bachelard\u2019\u0131n ele ald\u0131\u011f\u0131 \u00f6rneklerden sadece biridir. \u00d6yle ki, Recherches sur la direction du fluide magn\u00e9tique <\/em>ba\u015fl\u0131kl\u0131 eserinde De Bruno \u201cpas\u201d\u0131, demirin bir \u201chastal\u0131\u011f\u0131\u201d olarak nitelendirmi\u015ftir. (Bachelard, 2004, s.188) Bachelard elektriksel fenomenlerin de bilim tarihinde animist bir yakla\u015f\u0131mla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bununla ilgili \u00f6rneklerinden biri de, Watson\u2019a yaz\u0131lm\u0131\u015f bir mektubun m\u00fcellifinin, tabiat\u0131n ba\u015fl\u0131ca ilkesi olarak g\u00f6rd\u00fc\u011f\u00fc elektri\u011fin[2]<\/a>, asl\u0131nda \u201ccanl\u0131l\u0131k\u201d [vivacit\u00e9<\/em>] diye adland\u0131r\u0131lmas\u0131n\u0131n daha yerinde olaca\u011f\u0131n\u0131 belirtmesidir. (Bachelard, 2004, s.185)<\/p>\n

Bachelard\u2019\u0131n \u201csindirim mitosu<\/strong>\u201d diye adland\u0131rd\u0131\u011f\u0131 bir ba\u015fka epistemolojik engel daha s\u00f6z konusudur. Bachelard sindirim faaliyetinin as\u0131rlar boyunca, ilgili ilgisiz bir\u00e7ok fenomenin a\u00e7\u0131klanmas\u0131nda kullan\u0131lan bilin\u00e7alt\u0131 bir tema oldu\u011funu tespit eder. (Bachelard, 2004, s.203) \u00d6yle ki, optimizmi ve pesimizmi bile mideyle ili\u015fkilendirmek al\u0131\u015fkanl\u0131k halini alm\u0131\u015ft\u0131r. Bachelard bilim-\u00f6ncesi zihniyetle, do\u011fal fenomenlerin, insan bedeninde cereyan etti\u011fi \u015fekliyle, mide ve sindirim arac\u0131l\u0131\u011f\u0131yla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6zlemler. Kulland\u0131\u011f\u0131 \u00e7ok say\u0131daki \u00f6rnekten biri, Hunault\u2019nun Discours physique sur les fi\u00e8vres qui ont r\u00e9gn\u00e9 les ann\u00e9es derni\u00e8res <\/em>ba\u015fl\u0131kl\u0131 kitab\u0131nda sergiledi\u011fi yakla\u015f\u0131md\u0131r. Bachelard, yazar\u0131n bu kitab\u0131nda birtak\u0131m biyolojik fenomenleri, yerk\u00fcreyi bir sindirim ayg\u0131t\u0131 gibi, \u00e2deta devasa bir mide gibi m\u00fctal\u00e2a ederek ele ald\u0131\u011f\u0131n\u0131 belirtir. (Bachelard, 2004, s.211-212)<\/p>\n

\u201cLibido<\/strong>\u201d, \u00fcremeyle al\u00e2kal\u0131 olmayan fenomenlere cinsel \u00f6zellikler y\u00fckler. Bachelard\u2019a g\u00f6re, libidonun bilimler alan\u0131ndaki izd\u00fc\u015f\u00fcm\u00fc, tabiatta asl\u0131nda cinsellikle al\u00e2kas\u0131z birtak\u0131m fenomenlere de cinsel fanteziler yans\u0131t\u0131lmas\u0131d\u0131r. Mesel\u00e2, Frans\u0131zca\u2019da asidin harf-i tarifinin [article<\/em>] eril [masculin<\/em>], baz\u0131n ise di\u015fil [f\u00e9minin<\/em>] olmas\u0131ndan hareketle, asitle baza cinsiyet y\u00fcklenerek ilkine aktif, ikincisineyse pasif bir rol bi\u00e7ilir. (Bachelard, 2004, s.233-234)<\/p>\n

\u0130lgin\u00e7tir ki, do\u011fa bilimlerinde kullan\u0131lan \u201c\u00f6l\u00e7me\u201d y\u00f6ntemiyle, \u00f6l\u00e7\u00fcm sonu\u00e7lar\u0131n\u0131 matematiksel niceliklerle ifade etmekten meydana gelen \u201cnicel bilgi<\/strong>\u201d de Bachelard\u2019\u0131n nazar\u0131nda epistemolojik bir engele yol a\u00e7abilmektedir. Bachelard hi\u00e7 ku\u015fkusuz bununla, modern do\u011fa biliminin do\u011fu\u015funu sa\u011flayan matematikselle\u015ftirmeye kar\u015f\u0131 \u00e7\u0131k\u0131yor ve nicel a\u00e7\u0131klama tarz\u0131n\u0131 reddediyor de\u011fildir; bununla, \u00f6l\u00e7\u00fclen \u015feylerin \u201cnesnele\u015ftirilmesi\u201dnin meydana getirdi\u011fi bir epistemolojik engele dikkat \u00e7ekmeyi hedefler. Bachelard, nicel bilginin iptida\u00ee ve psikanalize t\u00e2bi tutulmam\u0131\u015f bu halinin objektif bilginin \u00f6n\u00fcne koydu\u011fu engeli, \u201crealizm<\/strong>\u201d ve \u201ct\u00f6zc\u00fcl\u00fck<\/strong>\u201d ele\u015ftirisiyle birlikte ele al\u0131r. Bachelard\u2019\u0131n realist ve t\u00f6zc\u00fc yakla\u015f\u0131m\u0131n psikanalizinden \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7, incelenen fenomeni nesnele\u015ftirerek, t\u00f6zselle\u015ftirerek, onu \u201cavucunun i\u00e7ine\u201d almak, ona \u201csahip olmak\u201d arzusunun bir d\u0131\u015fa vurumu oldu\u011fudur. (Bachelard, 2004 s.253) Bu itibarla \u00f6l\u00e7me, realist yakla\u015f\u0131m i\u00e7in \u00f6l\u00e7t\u00fc\u011f\u00fc nesneleri, \u00e2deta bir serveti son kuru\u015funa kadar hesaplayan bir muhasebecinin -Bachelard buna \u201cnoter\u201d diyor- yapt\u0131\u011f\u0131 gibi, son ondal\u0131k hanesine [d\u00e9cimale<\/em>] kadar ele ge\u00e7irmektir. (Bachelard, 2004, s.253) Bachelard nicel bilginin bilimsel zihniyet bak\u0131m\u0131ndan hakik\u00ee i\u015flevinin, objele\u015ftirilen\/nesnele\u015ftirilen \u015feylerin \u00f6l\u00e7\u00fclmesi de\u011fil, fenomenal ba\u011f\u0131nt\u0131lar\u0131n ifadesi oldu\u011funu vurgular. (Bachelard, 2004, s.254)<\/p>\n

\u2018Realizm\u2019 ve \u2018t\u00f6zc\u00fcl\u00fck\u2019 ele\u015ftirisi<\/strong><\/p>\n

Epistemolojik engeller hakk\u0131nda yukar\u0131daki \u00f6zetimizin ard\u0131ndan, Bachelard\u2019\u0131n \u201ct\u00f6zc\u00fcl\u00fck<\/strong>\u201d ile kastetti\u011fi yakla\u015f\u0131m\u0131 a\u00e7\u0131klamaya ve de\u011ferlendirmeye \u00e7al\u0131\u015fal\u0131m. Bachelard\u2019\u0131n t\u00f6zc\u00fc engel analizinde, realist zihniyetin psikanalizinden \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7lardan yararland\u0131\u011f\u0131na \u015fahit olmaktay\u0131z. Bu itibarla, \u00f6ncelikle Bachelard\u2019\u0131n realist zihniyete ili\u015fkin analiz sonu\u00e7lar\u0131na de\u011finmek gerekir. Bachelard\u2019a g\u00f6re, \u201crealist\u201din bilin\u00e7alt\u0131nda, reel olan\u0131n t\u00fcm zenginli\u011fine sahip oldu\u011fu inanc\u0131 yatar. (Bachelard, 200, s.158). Realistin hasm\u0131 olan yakla\u015f\u0131m ise, \u201csavurgan\u201d bir zihniyetin \u00fcr\u00fcn\u00fcd\u00fcr. Bachelard realistin, bir i\u011fneyi bile sarf etmemeye \u00f6zen g\u00f6steren tutumunu \u201cLaffitte[3] kompleksi\u201d diye adland\u0131r\u0131r. (Bachelard 2004: 166) Bachelard psikanalitik a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, tersi de do\u011fru olmak \u00fczere b\u00fct\u00fcn realistlerin cimri oldu\u011funu iddia eder. (Bachelard 2004: 158) Bachelard bilim tarihinde -alt\u0131n, p\u0131rlanta, vb.- k\u0131ymetli maddelerin imtiyazl\u0131 bir yer i\u015fgal etmi\u015f olmas\u0131n\u0131, realist yakla\u015f\u0131m\u0131n meydana getirdi\u011fi epistemolojik bir engel olarak de\u011ferlendirir. (Bachelard, 2004, s.159) Bachelard\u2019\u0131n realizm ele\u015ftirisi, t\u00f6zc\u00fcl\u00fc\u011fe y\u00f6nelik psikanalizine eklemlenir.<\/p>\n

Bachelard\u2019a g\u00f6re t\u00f6zc\u00fcl\u00fck, bilhassa simyada yayg\u0131n bir bilim-\u00f6ncesi tutumdur. S\u00f6z konusu faaliyet, \u00e7e\u015fitli maddelerde birtak\u0131m \u201cok\u00fclt\u201d nitelikler bulundu\u011funu farz etmi\u015ftir. Ok\u00fclt nitelikler cisimlerin \u201ci\u00e7inde\u201d sakl\u0131d\u0131r. Bachelard bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n dayand\u0131\u011f\u0131 mitosu, \u201ci\u00e7 mitosu\u201d veya \u201cderinlik mitosu\u201d diye adland\u0131r\u0131r. (Bachelard, 2004, s.118) T\u00f6zc\u00fcl\u00fck fikri, maddelerin \u201ci\u00e7inde\u201d, \u201cderinliklerinde\u201d bir t\u00f6z \u00e7ekirde\u011fi saklad\u0131\u011f\u0131n\u0131 esas al\u0131r. (Bachelard, 2004, s.119) Bu bak\u0131mdan t\u00f6zc\u00fcl\u00fck, nesnele\u015ftirerek, t\u00f6zsellik atfederek inceledi\u011fi \u015feylerde asla kaybolmayan bir derin ve i\u00e7 yap\u0131 bulundu\u011funu varsayar; onlarda de\u011fi\u015fmeyen, sabit kalan t\u00f6zler g\u00f6r\u00fcr. Bachelard \u201ct\u00f6z\u201d\u00fcn, \u00f6zniteliklerin [attributs<\/em>] bir kayna\u015f\u0131m\u0131 [contexture<\/em>] oldu\u011funu belirtir. (Bachelard, 1999a, s.152) Bachelard\u2019a g\u00f6re bilimin konusu olan \u015feyler, cisimlerin t\u00f6zleri de\u011fil, \u201cfenomenler\u201ddir. Ona g\u00f6re t\u00f6zc\u00fc bir metafizi\u011fin farz etti\u011fi gibi, ara\u015ft\u0131r\u0131lacak \u015feyler \u201cyal\u0131n\/basit t\u00f6zler\u201d de\u011fildir; \u00e7\u00fcnk\u00fc tabiatta \u201cyal\u0131n\/basit\u201d bir \u015fey yoktur: \u201cFenomen bir ba\u011f\u0131nt\u0131lar dokusudur [tissu<\/em>]\u201d. (Bachelard, 1999a, s.152) T\u00f6zc\u00fcl\u00fck, ba\u011f\u0131nt\u0131lar\u0131n \u00f6nemini g\u00f6z ard\u0131 ederek her \u015feyi ba\u011f\u0131ms\u0131z bir cevher olarak ele al\u0131r; matematikle ifade edilebilir olan ba\u011f\u0131nt\u0131lar\u0131 a\u00e7\u0131klamaya te\u015febb\u00fcs etmek yerine, fenomenleri t\u00f6zselle\u015ftirerek tabiata yakla\u015f\u0131r. T\u00f6zc\u00fcl\u00fck, fenomenal ba\u011f\u0131nt\u0131lar yerine niteliklere odaklanarak epistemolojik bir engel do\u011furur. (Bachelard, 2004, s.132) Bachelard\u2019\u0131n bilim tarihinde t\u00f6zc\u00fc engele verdi\u011fi \u00e7ok say\u0131daki \u00f6rnekten biri, Boerhaave\u2019\u0131n \u201ctatl\u0131l\u0131\u011f\u0131\u201d, suyun \u201cbirincil niteli\u011fi\u201d olarak tan\u0131mlamas\u0131d\u0131r. (Bachelard, 2004, s.133) Bilim-\u00f6ncesi d\u00f6nem d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, buna benzer daha bir\u00e7ok \u00f6rnek bulmam\u0131z m\u00fcmk\u00fcnd\u00fcr: \u201ckur\u015fun a\u011f\u0131rd\u0131r\u201d, \u201ck\u00fck\u00fcrt pis kokar\u201d, \u201cy\u00fcn s\u0131cakt\u0131r\u201d, \u201cmermer so\u011fuktur\u201d gibi tan\u0131mlamalar, halisane nitel a\u00e7\u0131klamalar ve t\u00f6zselle\u015ftirmelerdir.<\/p>\n

T\u00f6zc\u00fcl\u00fck psikanalize t\u00e2bi tutuldu\u011funda, alt\u0131nda yatan bir ruhsal kompleksin ke\u015ffedildi\u011fini Bachelard \u015f\u00f6yle dile getirir:<\/p>\n

\u201cT\u00f6zc\u00fcl\u00fc\u011f\u00fcn tedavisi i\u00e7in ger\u00e7ekle\u015ftirilmesi icap eden psikanaliz, sahip olma duygusu<\/em>nun psikanalizidir. \u00c7\u00f6z\u00fclmesi icap eden kompleks, k\u0131saltmak i\u00e7in \u2018Harpagon[4] kompleksi\u2019 diye adland\u0131r\u0131labilecek sinekten ya\u011f \u00e7\u0131kama kompleksidir. Yitirilmemesi gereken <\/em>-yitirilirse yeniden bulunmazlar- ufak tefek \u015feylere dikkati sabitleyen, sinekten ya\u011f \u00e7\u0131karma kompleksidir. B\u00f6ylece ufak<\/em> bir obje, b\u00fcy\u00fck bir dikkatle saklan\u0131r. Narin bir vazo en uzun s\u00fcre sa\u011flam kalan objedir. Demek ki \u2018hi\u00e7bir \u015fey kaybedilmemelidir\u2019 […] en sonunda da, ispatlanmam\u0131\u015f realizmin temel aksiyomuna ge\u00e7ilir: \u2018Hi\u00e7bir \u015fey yitirilmez, hi\u00e7bir \u015fey yarat\u0131lmaz\u2019, cimrice bir laft\u0131r.\u201d (Bachelard, 2004, s.158)<\/p>\n

Bachelard\u2019\u0131n nazar\u0131nda t\u00f6zselle\u015ftirme, bilimsel zihniyetin, \u201cduyumlar\u0131\u201d ele\u015ftiriden ge\u00e7irerek sapmak zorunda oldu\u011fu teorik d\u00f6neme\u00e7leri g\u00f6z ard\u0131 eder. (Bachelard, 2004, s.123) Ona g\u00f6re, bilimsel zihniyet a\u00e7\u0131s\u0131ndan her fenomen, teorik d\u00fc\u015f\u00fcncenin bir momentidir\/\u00e2n\u0131d\u0131r; sevke t\u00e2bi [discursive<\/em>] d\u00fc\u015f\u00fcncenin bir dura\u011f\u0131d\u0131r, \u201chaz\u0131rlanm\u0131\u015f\u201d bir sonu\u00e7tur. (Bachelard, 2004, s.123) Bu bak\u0131mdan da dolays\u0131z g\u00f6zlemin bir verisi de\u011fildir. Bachelard\u2019a g\u00f6re bilimsel zihniyet, bir fenomeni tasvir eden unsurlar\u0131 basit\u00e7e bir cevhere ba\u011flamakla yetinemez; s\u00f6z konusu fenomenin ba\u015fka \u015feylerle ba\u011f\u0131nt\u0131lar\u0131n\u0131 detayl\u0131 ve a\u00e7\u0131k bir \u015fekilde saptamak, bilimsel d\u00fc\u015f\u00fcncenin ana vasf\u0131d\u0131r. (Bachelard, 2004, s.123)<\/p>\n

Bachelard\u2019\u0131n bilimsel zihniyet \u00fczerine refleksiyonlar\u0131n\u0131n, memleketi Fransa\u2019da, Canguilhem, Foucault, Bourdieu gibi taraftarlar\u0131 yan\u0131nda, Derrida gibi ele\u015ftirmenleri de olmu\u015ftur. Derrida, Bachelard\u2019\u0131n metaforlara yakla\u015f\u0131m\u0131n\u0131 ele\u015ftirerek, metaforlardan b\u00fct\u00fcn\u00fcyle masun\/ba\u011f\u0131\u015f\u0131k bir d\u00fc\u015f\u00fcncenin s\u00f6z konusu olamayaca\u011f\u0131n\u0131 savunur. Derrida\u2019ya g\u00f6re Bachelard\u2019\u0131n temel kavramlar\u0131ndan biri olan \u201cteori\u201d de zaten bir metafordur; zira \u201cseyretmek\/g\u00f6rmek\u201d anlam\u0131na gelen bir etimolojik k\u00f6kten t\u00fcremi\u015ftir. (Derrida, 1972, s.303)<\/p>\n

\"\"
Jose Corti\u2019nin \u00e7izimiyle Bachelard.<\/figcaption><\/figure>\n

Bachelard\u2019\u0131n analizinin \u00f6nemi<\/strong><\/p>\n

Bachelard\u2019\u0131n ele ald\u0131\u011f\u0131m\u0131z t\u00f6zc\u00fc engel analizi \u00f6rne\u011fi \u00fczerinden a\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u201cbilginin psikanalizi\u201d kavray\u0131\u015f\u0131, bir yorum tekni\u011fi, hermeneutik bir y\u00f6ntem olarak psikanalizin, bilim tarihine tatbik edilmesiyle geli\u015ftirilmi\u015f ba\u015far\u0131l\u0131 bir d\u00fc\u015f\u00fcnsel sentezdir. Bachelard\u2019\u0131n, bilimsel zihniyetin tarih s\u00fcrecinde bi\u00e7imlenmesinin, hakikatler kadar hatal\u0131 a\u00e7\u0131klama denemelerinin ele\u015ftirisinden de beslendi\u011fini vurgulamas\u0131n\u0131n, felsef\u00ee ve pedagojik a\u00e7\u0131dan son derece de\u011ferli oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz. Bachelard\u2019\u0131n dikkat \u00e7ekti\u011fi gibi -\u00fclkemizde lise m\u00fcfredat\u0131na kadar girmi\u015f bir kli\u015fenin aksine- bilim \u201ck\u00fcm\u00fclatif\u201d ilerleyen bir bilgiler y\u0131\u011f\u0131n\u0131 de\u011fil, \u201cse\u00e7ici\u201d, \u201cay\u0131klay\u0131c\u0131\u201d anlam\u0131nda kritik\/ele\u015ftirel bir d\u00fc\u015f\u00fcnce s\u00fcrecidir.<\/p>\n

Bachelard\u2019\u0131n, insan\u0131n kendili\u011finden\/spontane bir tav\u0131rla tabiata y\u00f6neldi\u011fi s\u0131radaki kavray\u0131\u015f\u0131n\u0131n bilim-d\u0131\u015f\u0131\/kar\u015f\u0131t\u0131 bir yap\u0131 sergiledi\u011fine \u0131\u015f\u0131k tutmas\u0131n\u0131, bilim felsefesine yap\u0131lm\u0131\u015f \u00f6nemli bir katk\u0131 olarak de\u011ferlendiriyoruz. Bachelard\u2019\u0131n, bilimsel zihniyete eri\u015febilmek i\u00e7in a\u015f\u0131lmas\u0131 gereken epistemolojik engellere dair analizleriyle, psikanalize t\u00e2bi tutulmam\u0131\u015f bir zihniyetin tabi\u00ee fenomenlere atfetme e\u011filiminde oldu\u011fu psikolojik yans\u0131tmalar\u0131n\/projeksiyonlar\u0131n ve antropomorfik a\u00e7\u0131klamalar\u0131n te\u015fhisinde ve a\u015f\u0131lmas\u0131nda son derece i\u015flevsel bir yakla\u015f\u0131m ortaya koydu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz.<\/p>\n

Dipnotlar<\/strong><\/p>\n

[1] Bachelard \u00e7e\u015fitli eserlerinde vurgulad\u0131\u011f\u0131 ve bilimsel bilginin rasyonel bir in\u015fa s\u00fcrecinin \u00fcr\u00fcn\u00fc oldu\u011fu d\u00fc\u015f\u00fcncesini, la Formation de l\u2019Esprit scientifique<\/em>\u2019te \u201c[bilimsel bilgide] her \u015fey in\u015fa edilmi\u015ftir\u201d c\u00fcmlesiyle dile getirir (Bachelard, 2004, s.16).<\/p>\n

[2] \u02bdElektrik\u2019 kelimesi, Eski Yunanca \u03ae\u03bb\u03b5\u03ba\u03c4\u03c1\u03bf\u03bd (elektron) kelimesinden t\u00fcremi\u015ftir. Elektron, Yunanca\u2019da ilk anlam\u0131yla \u201csar\u0131 amber\u201d ya da \u201ckehribar\u201d diye bilinen minerale i\u015faret eder. Kuma\u015fa s\u00fcrt\u00fclen bu mineralin saman \u00e7\u00f6plerini \u00e7ekti\u011fi Thales\u2019ten itibaren bilinmekteydi.<\/p>\n

[3] Jacques Laffitte (1767-1844) Frans\u0131z banker ve siyaset\u00e7i. Sahip oldu\u011fu b\u00fcy\u00fck serveti yanl\u0131\u015f yat\u0131r\u0131mlarda kaybederek hayat\u0131n\u0131n son y\u0131llar\u0131n\u0131 yoksullu\u011fun pen\u00e7esinde ge\u00e7irmi\u015ftir.<\/p>\n

[4]\u00a0Moli\u00e8re\u2019in \u00fcnl\u00fc Cimri<\/em> piyesinin ba\u015fkarakteri.<\/p>\n

Kaynaklar<\/strong><\/p>\n

– Bachelard, Gaston (1970) \u00c9tudes<\/em>, Paris: Vrin.<\/p>\n

– (1999a) Le Nouvel Esprit scientifique<\/em>, alt\u0131nc\u0131 bask\u0131, Paris: PUF.<\/p>\n

– (1999b) La Philosophie du Non<\/em>, d\u00f6rd\u00fcnc\u00fc bask\u0131, Paris: PUF.<\/p>\n

– (2004) L<\/em>a Formation de l\u2019Esprit scientifique<\/em>, Paris: Vrin.<\/p>\n

– (2007) Le Mat\u00e9rialisme Rationnel<\/em>, \u00fc\u00e7\u00fcnc\u00fc bask\u0131, Paris: PUF.<\/p>\n

– Derrida, Jacques (1972) Marges de la Philosophie<\/em>, Paris: Minuit.<\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Bachelard\u2019\u0131n \u201cbilginin psikanalizi\u201d kavray\u0131\u015f\u0131, bir yorum tekni\u011fi, hermeneutik bir y\u00f6ntem olarak psikanalizin, bilim tarihine tatbik edilmesiyle geli\u015ftirilmi\u015f ba\u015far\u0131l\u0131 bir d\u00fc\u015f\u00fcnsel sentezdir. Bachelard\u2019\u0131n, bilimsel zihniyetin tarih s\u00fcrecinde bi\u00e7imlenmesinin, hakikatler kadar hatal\u0131 a\u00e7\u0131klama denemelerinin ele\u015ftirisinden de beslendi\u011fini vurgulamas\u0131, felsef\u00ee ve pedagojik a\u00e7\u0131dan son derece de\u011ferlidir. Gaston Bachelard (1884-1962): Heisenberg, Einstein, Bohr, Dirac gibi fizik\u00e7ilerin \u00e7al\u0131\u015fmalar\u0131yla \u201cyeni fizik\u201d […]<\/p>\n","protected":false},"author":700,"featured_media":14850,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[188,221,36,28],"tags":[1695,283,237,1151],"class_list":["post-14848","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-151-sayi","category-felsefe","category-psikoloji","category-sosyal-bilimler","tag-bilgi-felsefesi","tag-epistemoloji","tag-felsefe","tag-psikanaliz"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14848","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/700"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=14848"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14848\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/14850"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=14848"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=14848"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=14848"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}