{"id":17334,"date":"2015-09-01T14:56:47","date_gmt":"2015-09-01T11:56:47","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=17334"},"modified":"2018-01-23T15:12:33","modified_gmt":"2018-01-23T12:12:33","slug":"egip-bukmeden-egitmek-ama-nasil","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/09\/01\/egip-bukmeden-egitmek-ama-nasil","title":{"rendered":"E\u011fip b\u00fckmeden e\u011fitmek, ama nas\u0131l?"},"content":{"rendered":"

E\u011fitimin \u00f6devi, e\u011fip b\u00fckmek de\u011fil, ki\u015filerin bili\u015fsel, duyu\u015fsal ve devini\u015fsel gizilg\u00fc\u00e7lerini geli\u015ftirmelerine, yarat\u0131c\u0131l\u0131klar\u0131n\u0131 serimlemelerine, bilgi ve de\u011fer \u00fcretilmesine olanak sa\u011flayarak bilgili ve erdemli bir insanl\u0131k in\u015fa etmektir. Bu ise ancak e\u011fitim s\u00fcrecindeki bireyleri, farkl\u0131 alternatiflerle y\u00fcz y\u00fcze getirmeyi, bunlar aras\u0131ndan gerek\u00e7eli se\u00e7imler yapmay\u0131 \u00f6\u011frenmeyi ve \u00f6\u011freni\u015fmeyi (kar\u015f\u0131l\u0131kl\u0131 \u00f6\u011frenmeyi), do\u011fru d\u00fc\u015f\u00fcnme y\u00f6ntemlerini i\u00e7selle\u015ftirmeyi, fikir, d\u00fc\u015f\u00fcnce, inan\u00e7, cinsiyet\u00e7ilik ve ideoloji a\u015f\u0131lmaktan vazge\u00e7meyi, insana, \u00e7evreye ve do\u011faya duyarl\u0131l\u0131\u011f\u0131 gerektirir.<\/em><\/p>\n

Sunu\u015f<\/strong><\/p>\n

21-22 Kas\u0131m 2013 Ankara \u00dcniversitesi E\u011fitimbilimleri Fak\u00fcltesince d\u00fczenlenen E\u011fitim Felsefesi Sempozyumunda bildiri olarak sunulmu\u015ftur.<\/p><\/blockquote>\n

Felsefe, ger\u00e7ekte, d\u00fc\u015f\u00fcncede ve dilde varolanlar ile bunlar aras\u0131ndaki ili\u015fkileri konu edinir. Ancak felsefe varolanlar\u0131 ve birbiriyle olan ili\u015fiklerini pozitif bilimlerde oldu\u011fu gibi, deneysel y\u00f6ntemlerle incelemez; \u00e7\u00fcnk\u00fc o \u00f6z\u00fc gere\u011fi kavramsal bir etkinliktir ve anlam odakl\u0131d\u0131r. Di\u011fer bir deyi\u015fle, felsefe varolanlar\u0131n ve kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerinin anlam\u0131n\u0131 yani varolanlar ve ili\u015fkilerle ilgili kavramlar\u0131n anlamlar\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015f\u0131r. Bu y\u00f6n\u00fcyle, kavramlar\u0131n anlam katmanlar\u0131n\u0131, farkl\u0131l\u0131klar\u0131n\u0131, ince ayr\u0131mlar\u0131n\u0131 ortaya \u00e7\u0131karmaya d\u00f6n\u00fck kavramsal \u00e7\u00f6z\u00fcmleme ve gerek\u00e7elendirme felsefe etkinli\u011finin ve felsefi s\u00f6ylemin \u00f6z\u00fcn\u00fc olu\u015fturur. Ger\u00e7ekte, d\u00fc\u015f\u00fcncede ve dilde varolan olarak e\u011fitim, k\u00fclt\u00fcr\u00fcm\u00fcz a\u00e7\u0131s\u0131ndan hem k\u00f6kl\u00fc bir tarihsel ge\u00e7mi\u015fe[1]<\/a> hem de farkl\u0131 anlam \u00f6beklerine sahiptir. Bu anlam \u00f6beklerinin birisi de, e\u011fitimle, e\u011fip b\u00fckmek aras\u0131nda ba\u011f kuran gelenektir. Bu gelenek, e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fc, \u2018e\u011f-mek\u2019 k\u00f6k\u00fcne dayand\u0131r\u0131r[2]<\/a> ve k\u00fclt\u00fcrel a\u00e7\u0131dan en k\u00f6kl\u00fc ifadesini \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 atas\u00f6z\u00fcnde bulur. Yine benzer bir bi\u00e7imde, e\u011fmeye vurgu yapan \u2018demir ne kadar sert olsa da ate\u015f onu yumu\u015fat\u0131r\u2019, \u2018demir tav\u0131nda d\u00f6v\u00fcl\u00fcr\u2019 atas\u00f6zlerine de bu ba\u011flamda kulak vermek gerekir.[3]<\/a> E\u011fitimi, \u201cigid-mek\u201d ve \u201cikit-mek\u201d k\u00f6klerine dayand\u0131ran farkl\u0131 gelenekler de bulunmaktad\u0131r.[4]<\/a> Ancak bir varolan olarak T\u00fcrk k\u00fclt\u00fcr\u00fcnde e\u011fitimin daha \u00e7ok e\u011fip b\u00fckmeye odaklanm\u0131\u015f bir etkinlik oldu\u011funu ileri s\u00fcrmek olas\u0131d\u0131r. Bu e\u011fip b\u00fckme, siyasal iktidar de\u011fi\u015fikliklerinde, \u2018nas\u0131l insan istiyoruz\u2019 sorusuna vurgu yapan e\u011fitimin hedeflerinde yap\u0131lan oynamalarda da a\u00e7\u0131k bir bi\u00e7imde g\u00f6zlemlenmektedir.[5]<\/a><\/p>\n

\u0130\u015fte bu makale, k\u00f6ken bilgisini (etimoloji) de g\u00f6z \u00f6n\u00fcne alarak e\u011fitim kavram\u0131n\u0131n k\u00fclt\u00fcr\u00fcm\u00fczde alg\u0131lan\u0131\u015f\u0131na ili\u015fkin bir kavramsal \u00e7\u00f6z\u00fcmleme ile farkl\u0131 anlam \u00f6beklerini ortaya koymay\u0131 ve e\u011fitimle e\u011fip b\u00fckme aras\u0131nda ba\u011f kuran gelene\u011fin felsefi bir ele\u015ftirisini yapmay\u0131 ama\u00e7lamaktad\u0131r. Ku\u015fkusuz felsefi ele\u015ftiri, varolan\u0131 temele al\u0131r ve bu haliyle, ele\u015ftirilerden olumsal bir sonu\u00e7 da beklenir. Ancak makalede bu olumsal sonu\u00e7la yetinilmeyecek, bu olumsal sonucu gerek\u00e7elendirmek i\u00e7in, e\u011fip b\u00fckmeksizin e\u011fitimin olanakl\u0131 oldu\u011funu g\u00f6steren ilkesel bir yakla\u015f\u0131ma da yer verilecektir.<\/p>\n

Terbiye ve e\u011fitim: etimolojik k\u00f6kler ve anlamlar<\/strong><\/p>\n

E\u011fitim s\u00f6zc\u00fc\u011f\u00fc, Arap\u00e7a terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn yerine Cumhuriyetin erken d\u00f6nemlerinde, T\u00fcrk\u00e7enin \u00f6zle\u015ftirilmesi hareketine ba\u011fl\u0131 olarak \u00f6nerilmi\u015f ve dilimize yerle\u015fmi\u015f bir s\u00f6zc\u00fckt\u00fcr. Tarihsel s\u00fcre\u00e7te e\u011fitim s\u00f6zc\u00fc\u011f\u00fc dilimize yerle\u015fse de, terbiye s\u00f6zc\u00fc\u011f\u00fc yok olmam\u0131\u015ft\u0131r. H\u00e2l\u00e2 g\u00fcnl\u00fck dilde kullan\u0131lmaktad\u0131r. Ancak b\u00fcy\u00fck \u00f6l\u00e7\u00fcde anlam daralmas\u0131na u\u011fram\u0131\u015ft\u0131r ve ahlaki vurgusu \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r. Bunu g\u00fcndelik ya\u015famda kullan\u0131lan \u201cterbiyesiz\u201d deyi\u015finden de \u00e7\u0131karsamak olanakl\u0131d\u0131r; bu deyi\u015fin \u201ce\u011fitimsiz\u201d deyi\u015fiyle do\u011frudan bir ba\u011f\u0131 kalmam\u0131\u015ft\u0131r. Anlam daralmas\u0131na u\u011frasa da, dilimizde h\u00e2l\u00e2 kullan\u0131m\u0131 oldu\u011fu i\u00e7in terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fc bir par\u00e7a a\u00e7mak gerekmektedir; \u00e7\u00fcnk\u00fc an\u0131lan s\u00f6zc\u00fck, Cumhuriyete gelene de\u011fin T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn e\u011fitime bak\u0131\u015f\u0131na \u0131\u015f\u0131k tutacak \u00e7a\u011fr\u0131\u015f\u0131mlar i\u00e7erdi\u011fi gibi, daha sonra t\u00fcretilen e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn i\u00e7eri\u011fine ili\u015fkin de k\u0131smi veriler i\u00e7ermektedir. \u00c7\u00fcnk\u00fc bir s\u00f6zc\u00fc\u011f\u00fcn yerine ba\u015fka bir s\u00f6zc\u00fc\u011f\u00fc kullanmak, k\u00fclt\u00fcrel s\u00fcreklilik d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, s\u00f6zc\u00fc\u011f\u00fcn anlam\u0131n\u0131 t\u00fcm\u00fcyle de\u011fi\u015ftirmemekte; k\u00fclt\u00fcrel uygulama ve \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 b\u00fct\u00fcn\u00fcyle ortadan kald\u0131rmamaktad\u0131r.<\/p>\n

\u015eu halde, terbiye s\u00f6zc\u00fc\u011f\u00fc ne anlama gelmektedir? \u0130\u00e7erimleri, anlam \u00f6bekleri nelerdir?<\/p>\n

En \u00f6nemli T\u00fcrk\u00e7e s\u00f6zl\u00fcklerden birisi olan \u015eemseddin Sami\u2019nin Kamusu T\u00fcrk\u00ee<\/em>\u2019sine bak\u0131l\u0131rsa, \u201cterbiye\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u015fu anlam \u00f6beklerine sahip oldu\u011fu g\u00f6r\u00fclmektedir:<\/p>\n

a) Besleyip yeti\u015ftirme ve b\u00fcy\u00fctme:<\/p>\n

\u015eemseddin Sami\u2019nin bu anlam \u00f6be\u011fi i\u00e7in verdi\u011fi \u00f6rneklere bak\u0131l\u0131rsa, terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn hem hayvanlar hem de insanlar i\u00e7in kullan\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Nitekim o, hayvanlar, ipekb\u00f6ce\u011fi, evcil ku\u015flar\u0131n terbiye edilmesinden s\u00f6z etti\u011fi gibi, \u201cfilan, \u00e7ocuk terbiye ediyor\u201d, deyi\u015fiyle insan terbiye etmeye de de\u011finir.[6]<\/a> Burada esas olan, hayvan ya da insan\u0131n beslenmesi ve b\u00fcy\u00fcmesinin sa\u011flanmas\u0131 ve istenilen davran\u0131\u015flar\u0131n kazand\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n

b) \u0130lim ve edep \u00f6\u011fretme:<\/p>\n

Terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bu anlam \u00f6be\u011fi, sadece insanlara \u00f6zg\u00fcd\u00fcr ve kuramsal ve eylemsel bilgeli\u011fin \u00f6\u011fretilmesine odakl\u0131d\u0131r. Bu ba\u011flamda, \u015eemseddin Sami, \u201cte\u2019dib, ta\u2019lim, tehzib-i ahlak\u201d s\u00f6zc\u00fckleriyle terbiye s\u00f6zc\u00fc\u011f\u00fc aras\u0131nda g\u00fc\u00e7l\u00fc bir ba\u011f kurar ve \u201c\u00e7ocuklar\u0131n\u0131 iyi terbiye etti\u201d; \u201ck\u0131z\u0131na as\u0131l terbiyeyi verecek validesidir\u201d; \u201c\u00e7ocuk ilk terbiyeyi, ailesinde g\u00f6r\u00fcr\u201d deyi\u015flerine yer verir.[7]<\/a> \u015eemseddin Sami\u2019nin g\u00fcnl\u00fck konu\u015fmadan se\u00e7ti\u011fi \u00f6rneklere bak\u0131l\u0131rsa, terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bu anlam \u00f6be\u011fi, daha \u00e7ok ahlaki ama\u00e7l\u0131d\u0131r, buradaki bilgi de ahlaki bilgi olsa gerekir.<\/p>\n

c) Al\u0131\u015ft\u0131rma, yak\u0131nla\u015ft\u0131rma ve idman:<\/p>\n

\u015eemseddin Sami bu anlam \u00f6be\u011fini de hayvanlara \u00f6zg\u00fclemekte, te\u2019nis ve ta\u2019lim s\u00f6zc\u00fcklerine yer vermektedir. Te\u2019nis, \u00fcrkekli\u011fi giderme, yakla\u015ft\u0131rma, al\u0131\u015ft\u0131rma, bir hayvan\u0131 terbiye ederek yararl\u0131 hale getirmeyi ifade ederken, ta\u2019lim, tekrara dayal\u0131 idman yapt\u0131rmak anlam\u0131na gelmektedir. Nitekim o, bu ba\u011flamda, \u201cmaymunu terbiye ederler\u201d; \u201cterbiye olmu\u015f at\u201d \u00f6rneklerine yer verir.[8]<\/a> Bu anlam \u00f6be\u011finde, yabani bir hayvan\u0131, al\u0131\u015ft\u0131rma, yakla\u015ft\u0131rma, \u00fcrkekli\u011fini giderme ve idmanlarla insanlara yararl\u0131 hale getirmek \u00f6n plana \u00e7\u0131kmaktad\u0131r.<\/p>\n

d) Edeplendirme, cezaland\u0131rma ve istenen k\u0131vama getirme:<\/p>\n

Bu anlam \u00f6be\u011finin hem hayvan, hem insan hem de \u00e7e\u015fitli yiyecekler i\u00e7in ge\u00e7erli oldu\u011fu anla\u015f\u0131lmaktad\u0131r. \u015eemseddin Sami\u2019ye g\u00f6re, bu ba\u011flamda, \u201cedeb \u00f6\u011frenmek \u00fczere cezaland\u0131rma\u201d, \u201cedeb \u00f6\u011frenmesine medar olmak \u00fczere hafif surette ceza verme\u201d s\u00f6z konusu olabilir. Bunu \u00f6rneklemek i\u00e7in o, \u201cbu \u00e7ocuk \u00e7ok \u00e7\u0131\u011f\u0131r\u0131ndan \u00e7\u0131kt\u0131, terbiye ister\u201d deyi\u015fine yer vermektedir. Ayn\u0131 durum hayvanlar i\u00e7in de ge\u00e7erlidir; onlar\u0131 da terbiye etmek i\u00e7in cezaland\u0131rmak olas\u0131d\u0131r. Terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, \u201c\u00e7orbay\u0131, pilici, yahniyi terbiye etmek\u201d \u00f6rneklerine bak\u0131l\u0131rsa, yiyeceklerin istenen k\u0131vama getirilmesini ifade etmek i\u00e7in de kullan\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. \u015eemseddin Sami\u2019ye g\u00f6re, baz\u0131 yemeklere yumurta, limon ya da sirke ve sal\u00e7a vesaire ilavesiyle lezzet verilmesi i\u00e7in yeme\u011fin terbiye edilmesi s\u00f6z konusudur. Bu anlamda terbiye s\u00f6zc\u00fc\u011f\u00fc bir \u015feyi istenen k\u0131vama getirmeyi de ifade eder.[9]<\/a><\/p>\n

Terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ortaya koydu\u011fumuz bu anlam \u00f6beklerinde, en dikkat \u00e7ekici husus, ister, hayvan, ister \u00e7ocuk, ister yiyecek olsun, \u2018onlar\u0131 yeti\u015ftirenin, terbiye edenin ama\u00e7lar\u0131na do\u011fru y\u00f6neltmenin<\/strong>\u2019, hatta bunun i\u00e7in ceza bile verebilmenin olas\u0131 olu\u015fudur. Bu a\u00e7\u0131dan b\u00fcy\u00fctme, yeti\u015ftirme ve terbiye etmenin temeli pragmatiktir, terbiye edileni, terbiye edenin ama\u00e7lar\u0131na y\u00f6neltmeyi, o ama\u00e7lara do\u011fru e\u011fmeyi hedeflemektedir.<\/p>\n

\"\"
\u201cBu \u00e7ocuk \u00e7ok \u00e7\u0131\u011f\u0131r\u0131ndan \u00e7\u0131kt\u0131, terbiye ister.\u201d<\/figcaption><\/figure>\n

Modern T\u00fcrkiye\u2019nin kurulmas\u0131 ve T\u00fcrk\u00e7eyi incelemek ve geli\u015fmesi i\u00e7in \u00e7al\u0131\u015fmak amac\u0131yla 1932\u2019de Mustafa Kemal Atat\u00fcrk taraf\u0131ndan T\u00fcrk Dili Tetkik Cemiyetinin in\u015fas\u0131yla, T\u00fcrk\u00e7eyi yabanc\u0131 dillerin etkisinden ar\u0131nd\u0131rma, bilim ve felsefe dili yapma y\u00f6n\u00fcnde g\u00fc\u00e7l\u00fc bir \u00e7aban\u0131n i\u00e7ine girildi\u011fini biliyoruz. Asl\u0131nda bu \u00e7aba yeni de\u011fildir, k\u00f6kleri Tanzimat d\u00f6nemine de\u011fin gerilere gider.[10]<\/a> Bu \u00e7aba i\u00e7erisinde, Arap\u00e7a k\u00f6kenli terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn yerine e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn t\u00fcretildi\u011fi ve yayg\u0131nla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. S\u00f6zc\u00fck, anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, ilk kez, 1935\u2019de yay\u0131nlanan T\u00fcrk\u00e7eden Osmanl\u0131ya Cep K\u0131lavuzu<\/em> adl\u0131 yap\u0131tta yer al\u0131r.[11]<\/a> Geli\u015fen s\u00fcre\u00e7te Maarif Vekaleti\u2019nin ad\u0131, bu de\u011fi\u015fime paralel olarak Milli E\u011fitim Bakanl\u0131\u011f\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclse de, bu bakanl\u0131k b\u00fcnyesinde \u201cta\u2019lim ve terbiye kurulu\u201d gibi yap\u0131larda, h\u00e2l\u00e2 \u201cta\u2019lim\u201d ve \u201cterbiye\u201d gibi s\u00f6zc\u00fckler varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir. Buna ra\u011fmen, e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, yayg\u0131n bir kabul g\u00f6rd\u00fc\u011f\u00fc anla\u015f\u0131lmaktad\u0131r.[12]<\/a> Nitekim \u00f6\u011fretmen yeti\u015ftiren kurumlar\u0131m\u0131z\u0131n ad\u0131 e\u011fitim fak\u00fcltesidir ve e\u011fitimbilimleri ad\u0131 alt\u0131nda E\u011fitim Psikolojisi, E\u011fitim Sosyolojisi, E\u011fitim Felsefesi, E\u011fitim Tarihi vb. e\u011fitime ili\u015fkin pek \u00e7ok disiplin in\u015fa edilmi\u015f durumdad\u0131r.<\/p>\n

Terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn yerine \u00f6nerilen ve dilimize yerle\u015fen e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn k\u00f6k\u00fc nedir?<\/p>\n

Bu olduk\u00e7a tart\u0131\u015fmal\u0131 bir sorundur ve T\u00fcrk e\u011fitimbilimleri yaz\u0131n\u0131 ile T\u00fcrk dilbilim yaz\u0131n\u0131nda kesin bir karara ba\u011flanamam\u0131\u015ft\u0131r. G\u00f6rebildi\u011fimiz kadar\u0131yla, bu konuda \u00fc\u00e7 ana tez vard\u0131r.<\/p>\n

Birinci tez, e\u011fitimin \u201cigid-mek<\/em>\u201d k\u00f6k\u00fcnden t\u00fcretildi\u011fini ileri s\u00fcrer.[13]<\/a> T\u00fcrk\u00e7ede kelime k\u00f6klerinin tek heceye indirgenmesi kural\u0131na uyulursa, bunun da temelinde \u201cig\u201din yer ald\u0131\u011f\u0131 s\u00f6ylenebilir. \u201c\u0130g\u201d k\u00f6k\u00fc, olduk\u00e7a eskidir ve Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019te \u2018hastal\u0131k\u2019 olarak kar\u015f\u0131lan\u0131r.[14]<\/a> Ancak, \u201cigidilmek\u201d, hastal\u0131\u011f\u0131 iyile\u015ftirmenin yan\u0131nda, beslemek veyeti\u015ftirmek anlam \u00f6beklerine de sahiptir. S\u00f6zgelimi, Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019te \u2018ogul igidildi\u2019 yani \u2018o\u011ful e\u011fitildi\u2019 denilmektedir. Ayn\u0131 k\u00f6kle ba\u011flant\u0131l\u0131, igedi, igendi, igi\u015f gibi s\u00f6zc\u00fckler de yer almaktad\u0131r. Bu s\u00f6zc\u00fckler, hayvanlarla ilgili bir ba\u011flama sahiptir ve huysuzluk etmek, itaatsizlik tapmak gibi anlamlara gelmektedir.[15]<\/a> E\u011fer bu k\u00f6k temel al\u0131n\u0131rsa, terbiye s\u00f6zc\u00fc\u011f\u00fcndeki, besleyip yeti\u015ftirme ve b\u00fcy\u00fctme anlam\u0131n\u0131n e\u011fitim s\u00f6zc\u00fc\u011f\u00fcnde de i\u00e7erildi\u011fi s\u00f6ylenebilir.[16]<\/a> Ama burada tek fark vard\u0131r, o da bir hastal\u0131\u011f\u0131 sa\u011faltmak, huysuzlu\u011fu ve itaatsizli\u011fi ortadan kald\u0131rmakt\u0131r. Bu y\u00f6n\u00fcyle, igid-mek<\/em> k\u00f6k\u00fcn\u00fcn insan do\u011fas\u0131n\u0131n iyi olmad\u0131\u011f\u0131, d\u00fczeltilmeye, iyile\u015ftirilmeye gereksinimi oldu\u011fu gibi bir \u00e7a\u011fr\u0131\u015f\u0131ma sahip oldu\u011fu a\u00e7\u0131kt\u0131r. \u015eu halde, igidmek <\/em>b\u00fcy\u00fctmek, beslemek, yeti\u015ftirmek kadar bir d\u00fczeltme ve sa\u011faltma i\u015fidir.<\/p>\n

\u0130kinci tez, e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn \u201cikit-mek<\/em>\u201d k\u00f6k\u00fcnden t\u00fcretildi\u011fini s\u00f6yler.[17]<\/a> \u0130kit-mek fiili de, Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019e de\u011fin geriye gider ve terbiye etmek, yeti\u015ftirmek, hayvan ya da k\u00f6le beslemek anlam\u0131na gelir. Ka\u015fgarl\u0131 Mahmut, \u201cOl an\u0131 ikitti\u201d yani \u2018o, onu yeti\u015firdi\u2019 deyi\u015fine yer vermektedir.[18]<\/a> \u0130ktilmek, terbiye edilmek, e\u011fitilmek, beslenmek anlamlar\u0131na gelir.[19]<\/a> Bu da terbiye s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam katmanlar\u0131yla \u00f6rt\u00fc\u015febilecek niteliktedir.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc tez, e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201ceg-mek<\/em>\u201d k\u00f6k\u00fcnden t\u00fcretildi\u011fi yolundad\u0131r.[20]<\/a> Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019de, \u2018ol butaq e\u011fdi\u2019, yani \u2018o, dal\u0131 e\u011fdi\u2019 denilmektedir. Yine \u2018qurug y\u0131gac egilmes, qurm\u0131\u015f kiri\u015f t\u00fcgulmes\u2019 yani \u2018kuru a\u011fa\u00e7 e\u011filmez, gerilmi\u015f yay ba\u011flanmaz\u2019 s\u00f6z\u00fcne yer verilmektedir.[21]<\/a> Bu haliyle k\u00f6k, bir \u015feyi e\u011fmek, b\u00fckmek, k\u0131v\u0131rmak anlam\u0131na geldi\u011fi gibi, mecazi olarak, yola getirme, meylettirme ve ikna etme gibi anlamlara da gelmektedir.[22]<\/a> Ayn\u0131 k\u00f6kten t\u00fcretilen e\u011firtme\u00e7, e\u011firtmekte kullan\u0131lan alet; e\u011filt ise, birini d\u00fc\u015f\u00fcncesinden vazge\u00e7irmeye \u00e7al\u0131\u015fmak demektir. Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019te, egri; egrik, e\u011firitilen ip; egsemek, e\u011fmeyi istemek s\u00f6zc\u00fcklerinin de yer almas\u0131, bu k\u00f6k\u00fcn eski T\u00fcrk\u00e7ede yayg\u0131n bir kullan\u0131m\u0131n\u0131n oldu\u011funu g\u00f6stermektedir.[23]<\/a> \u201cEg\u201d k\u00f6k\u00fcn\u00fcn de asl\u0131nda, mecazi olarak ele al\u0131nd\u0131\u011f\u0131nda, terbiyenin, pragmatik ama\u00e7l\u0131 anlam \u00f6bekleriyle belli bir uyum i\u00e7erisinde oldu\u011fu s\u00f6ylenebilir.<\/p>\n

\u0130lk iki tez, bir par\u00e7a pozitif anlam i\u00e7erse de, -bu anlamlar Bat\u0131 dillerindeki education\u2019\u0131n Latince k\u00f6k\u00fc olan educare\u2019de de vard\u0131r[24]<\/a>– di\u011fer tezin e\u011fitimle ilgili negatif \u00e7a\u011fr\u0131\u015f\u0131mlar i\u00e7erdi\u011fi a\u00e7\u0131kt\u0131r. Zira burada temel al\u0131nan e\u011fitim yakla\u015f\u0131m\u0131 ile bu yakla\u015f\u0131ma dayanak te\u015fkil eden insan anlay\u0131\u015f\u0131, ele\u015ftiriye a\u00e7\u0131kt\u0131r. Nitekim Yayla \u015f\u00f6yle demektedir:<\/p>\n

\u201cE\u011fitim kavram\u0131n\u0131n k\u00f6k\u00fc olan e\u011f\/e\u011fmek fiilinden bir \u015feyin, bir nesnenin ya da bir insan\u0131n e\u011filmesi, b\u00fck\u00fclmesi, kontrol alt\u0131na al\u0131nmas\u0131 ya da istenilen \u015fekle sokulmas\u0131 anlamlar\u0131n\u0131 \u00e7\u0131karabiliriz; yani e\u011fitilen nesne ya da \u00f6zne \u2018e\u011fitilerek\u2019 istenen \u015fekle sokulmaktad\u0131r. Demek ki ortada e\u011filip, b\u00fck\u00fclmesi, istenilen \u015fekle girmesi beklenen bir malzeme ve bu malzemeyi e\u011fip, b\u00fcken, belirli \u015fekillere sokmak isteyen birileri var. Burada sorulmas\u0131 veya sorgulanmas\u0131 gereken kim ya da kimlerin ni\u00e7in ve nas\u0131l e\u011fitildi\u011finin\/e\u011fildi\u011finin veya kimler taraf\u0131ndan ni\u00e7in ve nas\u0131l e\u011fitilmek\/e\u011filtilmek istendi\u011finin ortaya konulmas\u0131d\u0131r. Ba\u015fka bir deyi\u015fle, birileri e\u011fitim\/e\u011fitme hak ve yetkisini neye ve kime dayanarak almaktad\u0131r. Ger\u00e7ekten bireyi e\u011fip, b\u00fcken, belli \u015fekillere sokan, onu denetim alt\u0131na alan bir e\u011filtilme\/e\u011fitim olabilir mi veya b\u00f6yle bir etkinli\u011fe e\u011fitim ad\u0131 verilebilir mi? Bu sorulara cevap ararken e\u011fitimi \u2018boyun e\u011fdirme\u2019, \u2018belli bir \u015fekil verme\u2019, \u2018denetim alt\u0131na alma\u2019 olarak g\u00f6ren anlay\u0131\u015f\u0131n temele ald\u0131\u011f\u0131 insan yakla\u015f\u0131m\u0131n\u0131 analiz etmek gerekir. B\u00f6yle bir anlay\u0131\u015fa g\u00f6re insan, \u00f6z\u00fcnde yard\u0131ma muhta\u00e7, eksik, kendi ba\u015f\u0131na kararlar al\u0131p eyleme ge\u00e7iremeyen, her zaman k\u00f6t\u00fcl\u00fc\u011fe a\u00e7\u0131k yani k\u00f6t\u00fc eylemlere meyilli olan bir varl\u0131kt\u0131r. Dolay\u0131s\u0131yla s\u00fcrekli denetim alt\u0131nda tutulmas\u0131, iyi olana y\u00f6nlendirilmesi, yard\u0131m edilmesi, y\u00f6n g\u00f6sterilmesi k\u0131sacas\u0131 \u015fekil verilmesi gereken bir hammaddedir. S\u00f6z konusu anlay\u0131\u015f\u0131 y\u00f6nlendiren ba\u015fka bir insan anlay\u0131\u015f\u0131 da \u015fudur: Hobbes\u2019a g\u00f6re insan do\u011fu\u015ftan k\u00f6t\u00fc bir do\u011faya sahiptir, dolay\u0131s\u0131yla insan\u0131n bu k\u00f6t\u00fc y\u00f6n\u00fcn\u00fcn t\u00f6rp\u00fclenmesi gerekmektedir. \u0130nsan, kendisine g\u00fcvenilmeyecek bir yarat\u0131kt\u0131r. Bu itibarla kendi ba\u015f\u0131na b\u0131rak\u0131lmamas\u0131 gereken bir varl\u0131kt\u0131r. E\u011fer kendi ba\u015f\u0131na b\u0131rak\u0131l\u0131rsa arzu edilmeyen durumlara sebep olabilir. Dolay\u0131s\u0131yla g\u00f6zetim alt\u0131nda tutulmas\u0131, sisteme, d\u00fczene uyumlu hale getirilmesi gerekir. \u0130\u015fte b\u00fct\u00fcn bunlar\u0131n yap\u0131labilmesinin yolu da insan\u0131n e\u011filip\/e\u011fitilip belli bir d\u00fczene sokulmas\u0131ndan ge\u00e7er.\u201d[25]<\/a><\/p>\n

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\u201cEdeb \u00f6\u011frenmek \u00fczere cezaland\u0131rma.\u201d<\/figcaption><\/figure>\n

Ancak burada bir noktan\u0131n alt\u0131n\u0131 \u00e7izmek gerekir: G\u00f6rebildi\u011fimiz kadar\u0131yla, dilbilimciler, e\u011fitim kelimesinin k\u00f6k\u00fcn\u00fc daha \u00e7ok \u201cigid-mek\u201d ya da \u201cikit-mek\u201d k\u00f6k\u00fcne dayand\u0131r\u0131rken, e\u011fitimbilimciler, \u201ce\u011f-mek\u201d k\u00f6k\u00fcne dayand\u0131rmaktad\u0131rlar. S\u00f6zgelimi, dilbilimci Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em> adl\u0131 yap\u0131t\u0131nda, e\u011fitimin k\u00f6k\u00fc olarak, \u201cegit\u201d, \u201cegid-mek\u201d, \u201cigid\u201d ve \u201cikit\u201d k\u00f6klerine yer vermektedir. Ona g\u00f6re, t\u00fcm bu k\u00f6klerin ortak y\u00f6n\u00fc, e\u011fitmek, terbiye etmek, b\u00fcy\u00fctmek, y\u00fckseltmek, beslemek, yeti\u015ftirmek, bakmak ve \u00f6zen g\u00f6stermektir.[26]<\/a> Yine 1930\u2019lu y\u0131llarda \u00fcretilen s\u00f6zc\u00fckleri temel alan ve A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em> haz\u0131rlayan dilbilimci Nevnihal Bayar e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, Eski T\u00fcrk\u00e7edeki \u201cigid-mek\u201d yani \u201cbeslemek ve yeti\u015ftirmek\u201dten hareketle t\u00fcretilmi\u015f olabilece\u011fini ileri s\u00fcrmektedir.[27]<\/a><\/p>\n

Dilbilimciler e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fc farkl\u0131 k\u00f6klerle ili\u015fkilendirseler de, e\u011fitimbilimciler \u00e7evresinde e\u011fitimin k\u00f6k\u00fcn\u00fcn \u201ce\u011f-mek\u201d oldu\u011funu s\u00f6yleyenlerin daha \u00e7ok oldu\u011fu anla\u015f\u0131lmaktad\u0131r.[28]<\/a> Bu nedensiz olmasa gerekir; \u00e7\u00fcnk\u00fc dilimizde ve k\u00fclt\u00fcr\u00fcm\u00fczde e\u011fitimin e\u011fip b\u00fckmekle ili\u015fkisini kuran yan kaynaklar bulunmaktad\u0131r. \u00c7\u00fcnk\u00fc dilimize yerle\u015fmi\u015f, \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 diye bir atas\u00f6z\u00fcm\u00fcz vard\u0131r ve bu atas\u00f6z\u00fc b\u00fcy\u00fck \u00f6l\u00e7\u00fcde e\u011fitimle ili\u015fkilendirilir. Yine, \u2018demir ne kadar sert olsa da ate\u015f onu yumu\u015fat\u0131r\u2019 diye bir s\u00f6z\u00fcm\u00fcz daha bulunmaktad\u0131r ve bunun da e\u011fitimle ba\u011f\u0131 kurulmaktad\u0131r. Burada da, ate\u015fin yumu\u015fatt\u0131\u011f\u0131 demirin \u2018e\u011filip b\u00fck\u00fclme\u2019 \u00f6zelli\u011fine vurgu yap\u0131lmaktad\u0131r.[29]<\/a> T\u00fcrk e\u011fitimbilimleri yaz\u0131n\u0131nda, kimi modern e\u011fitimbilimciler, e\u011fmek ve b\u00fckmek anlam\u0131ndaki k\u00f6ke itiraz ederken,[30]<\/a> kimi din e\u011fitimcilerinin bu k\u00f6kten pek de rahats\u0131z olmad\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r. Nitekim din e\u011fitimcisi oldu\u011fu anla\u015f\u0131lan Abdullah \u00d6zbek \u015f\u00f6yle demektedir:<\/p>\n

\u201cT\u00fcrk\u00e7ede e\u011fitim, \u201ce\u011fme<\/em>\u201d fiilinden t\u00fcretilmi\u015ftir. Bir nesneyi istenilen y\u00f6nde e\u011fmeyi ifade eder. E\u011fmek, bir anlamda, insan\u0131 ikna etmek, demektir. Yaln\u0131z bunun i\u00e7in bilgiler, hem ni\u00e7inlere dayal\u0131 olarak \u00f6\u011fretilmeli hem de problem \u00e7\u00f6z\u00fcm\u00fcnde kullan\u0131lmal\u0131d\u0131r. E\u011fitim denilince, daha \u00e7ok \u00e7ocukluk d\u00f6nemindeki tedbirlere vurgu yap\u0131lmaktad\u0131r. \u2018A\u011fa\u00e7 ya\u015fken e\u011filir\u2019 atas\u00f6z\u00fc bunu ifade eder. \u015eu atas\u00f6zleri de e\u011fitimin bu y\u00f6nde anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olmaktad\u0131r: \u2018Demir tav\u0131nda iken d\u00f6v\u00fcl\u00fcr\u2019 \u2018Bakarsan ba\u011f olur, bakmazsan da\u011f olur\u2019.\u201d[31]<\/a><\/p>\n

Ayn\u0131 durum, kimi siyasiler i\u00e7in de ge\u00e7erlidir; onlar da e\u011fitimin e\u011fip b\u00fckmekle ili\u015fkilendirilmesinden pek rahats\u0131zl\u0131k duymamaktad\u0131rlar.[32]<\/a> \u00d6yle anla\u015f\u0131l\u0131yor ki, e\u011fmek \u00f6zelli\u011fiyle e\u011fitim, din adamlar\u0131 ya da muhafazak\u00e2r e\u011filimliler i\u00e7in, dine ve geleneklere, siyasiler i\u00e7in de, bireyin siyasal sistemin istedi\u011fi \u015fekilde bir insan olmas\u0131 yolunda \u00e7aba g\u00f6stermesi anlam\u0131nda ele al\u0131nmaktad\u0131r. Yayg\u0131n k\u00fclt\u00fcrde ve kimi yap\u0131tlarda, e\u011fitimle \u201ce\u011f-mek\u201d aras\u0131nda bir ba\u011f kurulunca, do\u011fal olarak, anne-baba, \u00f6\u011fretmenler ve \u00fcniversitelerde akademisyenler hep e\u011fip b\u00fckmeye odaklanmaktad\u0131r. S\u0131rf bunlar da de\u011fil, siyasiler de, iktidar\u0131 ele ge\u00e7irir ge\u00e7irmez, e\u011fitim sistemleriyle oynayarak, \u00e7ocuklar\u0131 kendi ideolojilerine e\u011fmeye y\u00f6nelmektedirler. K\u00fclt\u00fcr\u00fcm\u00fczde, anne-babalar, \u00e7ocuklar\u0131 kendi adet, \u00f6rf ve ananelerine e\u011ferken, onlar\u0131 \u00f6zde kendilerine benzetmeye; \u00f6\u011fretmenler kendi d\u00fc\u015f\u00fcncelerine ve inan\u00e7lar\u0131na; siyasiler ise kendi ideolojilerine do\u011fru e\u011fmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Yani herkes \u00e7ocuklar\u0131 e\u011fip b\u00fckmeye \u00e7al\u0131\u015fmaktad\u0131r. Bir anlamda, I. Kant\u2019\u0131n dedi\u011fi gibi, sanki herkes, \u2018dur, d\u00fc\u015f\u00fcnme ve itaat et\u2019 demektedir.[33]<\/a><\/p>\n

Tam bu ba\u011flamda \u015fu sorular\u0131 sormak ve yan\u0131t aramak gerekmektedir:<\/p>\n

E\u011fitimi e\u011fmek k\u00f6k\u00fcne ba\u011flayanlar\u0131n s\u0131k s\u0131k kan\u0131t olarak sunduklar\u0131 \u201ca\u011fa\u00e7 ya\u015f iken e\u011filir\u201d atas\u00f6z\u00fc ne anlama gelmektedir? Bu atas\u00f6z\u00fcn\u00fcn e\u011fitim ba\u011flam\u0131nda kullan\u0131lmas\u0131 do\u011fru mudur? Ger\u00e7ekten e\u011fip-b\u00fckmeden e\u011fitim olanakl\u0131 m\u0131d\u0131r? E\u011fer olanakl\u0131ysa bu nas\u0131l olmal\u0131d\u0131r?<\/p>\n

Gelin bu sorulara doyurucu bir yan\u0131t bulabilmek i\u00e7in \u00e7\u00f6z\u00fcmlememizi derinle\u015ftirerek s\u00fcrd\u00fcrelim.<\/p>\n

Bir analojinin \u00e7\u00f6z\u00fcmlenmesi: \u2018A\u011fa\u00e7 ya\u015f iken mi e\u011filir?\u2019<\/strong><\/p>\n

\u2018A\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 atas\u00f6z\u00fc ger\u00e7ek anlamda al\u0131nabilece\u011fi gibi, -yani ger\u00e7ek a\u011fac\u0131n ya\u015f iken e\u011filebilece\u011fi-, e\u011fitimle ili\u015fkilendirilerek \u201canalojik anlam\u0131yla\u201d da ele al\u0131nabilir. S\u00f6z konusu atas\u00f6z\u00fcn\u00fcn T\u00fcrk k\u00fclt\u00fcr\u00fcnde ve e\u011fitimbilimleri yaz\u0131n\u0131m\u0131zda e\u011fitimle ili\u015fkilendirildi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse,[34]<\/a> ger\u00e7ek anlamdan \u00e7ok analojik anlamda ele al\u0131nd\u0131\u011f\u0131n\u0131 anla\u015f\u0131lmaktad\u0131r. Her analojik yakla\u015f\u0131m, bir par\u00e7a \u00f6rt\u00fcl\u00fcd\u00fcr, benzeyen-benzetilen ili\u015fkisinin, benzetmelerde kullan\u0131lan s\u00f6zc\u00fcklerin berrakla\u015ft\u0131r\u0131lmaya, ayd\u0131nlat\u0131lmaya, yerli yerine oturtulmaya gereksinimi bulunmaktad\u0131r.<\/p>\n

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E\u011fitimle \u201ce\u011f-mek\u201d aras\u0131nda bir ba\u011f kurulunca, do\u011fal olarak, anne-baba ve \u00f6\u011fretmenler hep e\u011fip b\u00fckmeye odaklanmaktad\u0131r.<\/figcaption><\/figure>\n

Atas\u00f6z\u00fcn\u00fc, e\u011fitime transfer etti\u011fimizde, genelde a\u011fa\u00e7la, \u00f6\u011frenen; ya\u015f ile \u00e7ocukluk veya gen\u00e7lik d\u00f6nemi, e\u011fmekle de e\u011fitim aras\u0131nda ba\u011f kurulmu\u015f oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Tam bu ba\u011flamda, a\u011fa\u00e7la, \u00f6\u011frenen, ya\u015f ile \u00e7ocukluk veya gen\u00e7lik d\u00f6nemi, e\u011fmekle e\u011fitim aras\u0131nda ger\u00e7ekten bir ba\u011f kurulabilir mi sorusunu sormam\u0131z gerekmektedir. Bu soruyu yan\u0131tlamaya y\u00f6nelik \u00e7\u00f6z\u00fcmlememiz, analojinin niteli\u011fine ili\u015fkin doyurucu bir yan\u0131t bulmam\u0131z\u0131 olanakl\u0131 k\u0131lacakt\u0131r.<\/p>\n

Analitik d\u00fc\u015f\u00fcnen hi\u00e7bir e\u011fitimcinin, do\u011frudan a\u011fa\u00e7la \u00f6\u011frenen kimse aras\u0131nda analojik bir ba\u011f kurmayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. A\u011fa\u00e7la, \u00f6\u011frenen aras\u0131nda ba\u011f kurmak, a\u011fac\u0131 bilin\u00e7li saymak ya da en hafif deyi\u015fle, \u00f6\u011freneni bilin\u00e7siz saymak anlam\u0131na gelmektedir. Bu haliyle analojinin \u00f6nemli bir sorun i\u00e7erdi\u011fi a\u00e7\u0131kt\u0131r. Belki burada, bir fidan\u0131n yeti\u015ftirilmesiyle \u00e7ocu\u011fun yeti\u015ftirilmesi aras\u0131nda analojik bir ba\u011f kurulabilir ve bu durumda, bir fidan\u0131n\/a\u011fac\u0131n yeti\u015ftirilmesinde oldu\u011fu gibi \u00e7ocu\u011fun yeti\u015ftirilmesine de \u00f6zen g\u00f6stermek kastedilebilir. Bu bir par\u00e7a anlaml\u0131d\u0131r; \u00e7\u00fcnk\u00fc deneyimlerimizle biliyoruz ki, fidanlar\u0131\/a\u011fa\u00e7lar\u0131, do\u011falar\u0131n\u0131 ger\u00e7ekle\u015ftirmek i\u00e7in zararl\u0131 etmenlerden korumak, sulamak, budamak vb. gerekmektedir; ayn\u0131 durumun \u00e7ocuklar\u0131 yeti\u015ftirmek i\u00e7in de gerekli oldu\u011fu ileri s\u00fcr\u00fclebilir. Onlar\u0131n da do\u011falar\u0131n\u0131 ger\u00e7ekle\u015ftirmeleri i\u00e7in, zararl\u0131 unsurlardan, zararl\u0131 \u00e7evreden vb. korunmalar\u0131 \u015fartt\u0131r. Ancak atas\u00f6z\u00fcndeki benzetmenin bu anlamda olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc atas\u00f6z\u00fc fidan\u0131n\/a\u011fac\u0131n do\u011fas\u0131n\u0131 ger\u00e7ekle\u015ftirmesinden de\u011fil, onu e\u011fmekten s\u00f6z etmektedir.<\/p>\n

Ya\u015f s\u00f6zc\u00fc\u011f\u00fcyle, \u00e7ocukluk ya da gen\u00e7likd\u00f6nemi aras\u0131nda kurulan ba\u011fa gelince bu da sorunludur. Ancak burada tek sorun analoji de\u011fildir; ayn\u0131 zamanda ya\u015f s\u00f6zc\u00fc\u011f\u00fc de sorunludur. \u00c7\u00fcnk\u00fc ya\u015f s\u00f6zc\u00fc\u011f\u00fc T\u00fcrk\u00e7ede \u00e7ok anlaml\u0131 bir s\u00f6zc\u00fckt\u00fcr. \u015eemseddin Sami\u2019nin Kamusu T\u00fcrki<\/em>\u2019sine bak\u0131l\u0131rsa, ya\u015f s\u00f6zc\u00fc\u011f\u00fc; a)\u201ctoprak ya\u015ft\u0131r\u201d; \u201cya\u015f \u00e7ama\u015f\u0131r\u201d, \u201cya\u015f ellerinle tutma\u201d, \u201cg\u00f6z\u00fc ya\u015fl\u0131\u201d \u00f6rneklerinde oldu\u011fu gibi, \u0131slak, nemli, sulu, kurumam\u0131\u015f; b) \u201cya\u015f sebze\u201d deyi\u015finde oldu\u011fu gibi, taze, ye\u015fil, k\u00f6rpe, kurutulmu\u015f olmayan; c) \u201cya\u015f\u0131n ka\u00e7\u201d, \u201cgen\u00e7 ya\u015f\u0131nda\u201d, \u201cya\u015f\u0131n\u0131 ba\u015f\u0131n\u0131 alm\u0131\u015f\u201d deyi\u015flerinde oldu\u011fu gibi, \u00f6mr\u00fcn miktar\u0131 ve derecesi[35]<\/a> gibi anlam \u00f6beklerine sahiptir. Bu \u00e7\u00f6z\u00fcmlemeye g\u00f6re, atas\u00f6z\u00fcndeki ya\u015f\u0131n en az iki anlama al\u0131nabilece\u011fi a\u00e7\u0131kt\u0131r. \u0130lki, taze, k\u00f6rpe anlam\u0131 d\u00fc\u015f\u00fcn\u00fclerek \u2018a\u011fa\u00e7, taze\/k\u00f6rpe\/fidan, iken e\u011filir\u2019; ikincisi ise, \u0131slakl\u0131k anlam\u0131na al\u0131narak,\u2018a\u011fa\u00e7 nemli\/\u0131slak\/su y\u00fcr\u00fcm\u00fc\u015fken e\u011filir\u2019 anlam\u0131d\u0131r. \u0130kinci anlam, ya\u015f\u0131n kar\u015f\u0131t\u0131 olan kuru ile birlikte de\u011ferlendirildi\u011finde, belli bir d\u00f6neme, a\u011fac\u0131n ya\u015f oldu\u011fu, a\u011faca su y\u00fcr\u00fcd\u00fc\u011f\u00fc d\u00f6neme vurgu yapmaktad\u0131r ve bu durum, do\u011fal olarak a\u011fac\u0131n fidan\/k\u00f6rpe halini a\u015fmaktad\u0131r. Biz deneyimlerimizle biliyoruz ki, \u00f6rne\u011fin f\u0131nd\u0131k a\u011fac\u0131nda oldu\u011fu gibi, kartla\u015fm\u0131\u015f a\u011fa\u00e7lar bile bahar ay\u0131nda su y\u00fcr\u00fcy\u00fcnce e\u011filebilmektedir. Yani su y\u00fcr\u00fcd\u00fc\u011f\u00fcnde, a\u011fac\u0131n \u00f6mr\u00fcn\u00fcn bir \u00f6nemi kalmamaktad\u0131r. Bu haliyle atas\u00f6z\u00fc a\u011fa\u00e7lar i\u00e7in bile genellenemeyecek niteliktedir. Ancak atas\u00f6z\u00fcn\u00fcn ilk anlam \u00f6be\u011fi yani, taze, gen\u00e7, fidan anlam\u0131 daha genel bir kabul g\u00f6rm\u00fc\u015ft\u00fcr. Asl\u0131nda bu da genellenemez, s\u00f6zgelimi incir fidan\u0131 e\u011filmeye kalk\u0131\u015f\u0131l\u0131rsa hemencecik k\u0131r\u0131labilir. Buna ra\u011fmen k\u00fclt\u00fcr\u00fcm\u00fczde, genelleme yap\u0131larak, \u2018a\u011fa\u00e7, taze\/k\u00f6rpe\/fidan iken e\u011filir\u2019 denilmek istendi\u011fi a\u00e7\u0131kt\u0131r. Nitekim ayn\u0131 atas\u00f6z\u00fcn\u00fcn \u2018a\u011fa\u00e7 ya\u015f\/gen\u00e7\/fidan\/ye\u015fil iken e\u011filir\u2019versiyonlar\u0131 da bulunmaktad\u0131r.[36]<\/a> S\u00f6z\u00fcn anlam\u0131 buysa, her \u015feyden \u00f6nce bu s\u00f6z, yeti\u015fkinlerin de \u00f6\u011frenebilece\u011fi ger\u00e7e\u011fine g\u00f6zlerimizi yummaktad\u0131r. Bug\u00fcnk\u00fc pedagojik bilgimizle s\u00f6ylersek, \u00f6\u011frenmenin ya\u015f\u0131 yoktur; \u00f6\u011frenme ya\u015fam boyu s\u00fcrer. Bu anlamda e\u011fitimin bir sonu bulunmamaktad\u0131r. Yeti\u015fkinlerin ve ya\u015fl\u0131lar\u0131n \u00f6\u011frenmelerinde gerilemelerin, yava\u015flamalar\u0131n oldu\u011fu ileri s\u00fcr\u00fclse de, onlarda \u00f6\u011frenmenin olmad\u0131\u011f\u0131 sonucuna var\u0131lmaz. Hele i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z bilgi-ileti\u015fim teknolojilerinin h\u0131zla de\u011fi\u015fti\u011fi, bilgilerin s\u00fcrekli g\u00fcncellendi\u011fi bir ortamda, ya\u015fama ayak uydurmak i\u00e7in her ya\u015ftaki insan\u0131n kendini yenilemesine gereksinimi vard\u0131r ve bu da s\u00fcrekli e\u011fitim ve \u00f6\u011fretimi zorunlu k\u0131lmaktad\u0131r. Atas\u00f6z\u00fcn\u00fcn i\u00e7erdi\u011fi bu hata Nigel Warburton\u2019un da dikkatini \u00e7ekmi\u015ftir. Nitekim o d\u00fc\u015f\u00fcnce yanl\u0131\u015flar\u0131n\u0131 ele al\u0131rken atas\u00f6zlerine de de\u011finir ve \u015f\u00f6yle der:<\/p>\n

\"\"\u201cAtas\u00f6zlerinin bir\u00e7o\u011funda do\u011fruluk pay\u0131 bulunur ve baz\u0131lar\u0131 ger\u00e7ekten de \u00e7ok engin bir bilgelik i\u00e7erir, ama g\u00fcvenilir bir bilgi kayna\u011f\u0131 de\u011fildirler ve yan\u0131lt\u0131c\u0131 olabilirler. \u00d6rne\u011fin, \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 s\u00f6z\u00fcn\u00fc alal\u0131m. Bu s\u00f6z ne b\u00fct\u00fcn a\u011fa\u00e7lar i\u00e7in do\u011frudur ne de b\u00fct\u00fcn insanlar i\u00e7in, \u00e7\u00fcnk\u00fc yeteneklerinde k\u00f6kl\u00fc s\u0131\u00e7ramalar yapabilen bir s\u00fcr\u00fc ya\u015fl\u0131 insan vard\u0131r. Ya\u015fland\u0131k\u00e7a yeni davran\u0131\u015f bi\u00e7imleri geli\u015ftirmenin zor oldu\u011fu do\u011fru olsa da, bunun herkes i\u00e7in her bak\u0131mdan do\u011fru oldu\u011fu s\u00f6ylenemez. Oysa bu darb\u0131meselde, ya\u015f\u0131 ilerlemi\u015f birine hi\u00e7bir ko\u015fulda yeni bir \u015fey \u00f6\u011fretmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 s\u00f6ylenmektedir ki, bu acele yap\u0131lm\u0131\u015f bir genellemedir ve tabii ki yanl\u0131\u015ft\u0131r. B\u00f6yle g\u00f6r\u00fcn\u00fc\u015fte bilgece olan s\u00f6zler, bir yetkili a\u011f\u0131z rol\u00fc oynarsa, ele\u015ftirel d\u00fc\u015f\u00fcnceye yer kalmaz. Derinlik izlenimi yaratmak, ger\u00e7ek anlamda derinlik ile ayn\u0131 \u015fey de\u011fildir.\u201d[37]<\/a><\/p>\n

Warburton, \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 atas\u00f6z\u00fcn\u00fc, belirsizli\u011fi, baz\u0131\/b\u00fct\u00fcn kar\u015f\u0131tl\u0131\u011f\u0131 yaratmas\u0131, yetkili a\u011f\u0131z konumuna ge\u00e7mesi ve erken genelleme yapmas\u0131 y\u00fcz\u00fcnden hakl\u0131 olarak ele\u015ftirmektedir ve \u00f6zellikle s\u00f6z\u00fcn yeti\u015fkinlere y\u00f6nelik ger\u00e7eklikle \u00f6rt\u00fc\u015fmedi\u011fini dile getirmektedir. T\u00fcrkiye\u2019de yeti\u015fkin e\u011fitiminin ihmal edilmi\u015fli\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, an\u0131lan atas\u00f6z\u00fcn\u00fcn yetkili a\u011f\u0131z konumuna ge\u00e7ti\u011fi ileri s\u00fcr\u00fclebilir. Zira pek \u00e7ok geli\u015fmi\u015f \u00fclkede yeti\u015fkin e\u011fitimi konusunda g\u00fc\u00e7l\u00fc \u00e7al\u0131\u015fmalar yap\u0131lmas\u0131na kar\u015f\u0131n, bizde yeti\u015fkin e\u011fitimi neredeyse t\u00fcm\u00fcyle camilere ve imamlara b\u0131rak\u0131lm\u0131\u015f durumdad\u0131r. Atas\u00f6z\u00fc, \u2018a\u011fa\u00e7 nemli\/\u0131slak\/su y\u00fcr\u00fcm\u00fc\u015fken e\u011filir\u2019 anlam\u0131na al\u0131n\u0131rsa, s\u00f6z\u00fcn ya\u015fam boyu \u00f6\u011frenmeye kar\u015f\u0131 olmad\u0131\u011f\u0131 \u015feklinde yorumlanmas\u0131 olas\u0131d\u0131r; her ne kadar burada a\u011fac\u0131n su y\u00fcr\u00fcd\u00fc\u011f\u00fc bahar aylar\u0131 d\u00f6nemine vurgu yap\u0131lm\u0131\u015f olsa da, do\u011fadaki d\u00f6ng\u00fc gere\u011fi, bu \u00f6m\u00fcr boyu anlam\u0131na da al\u0131nabilir. Bu haliyle s\u00f6z, ya\u015fam boyu \u00f6\u011frenmeyle, biraz zorlama da olsa, ili\u015fkilendirilebilir.<\/p>\n

Atas\u00f6z\u00fcndeki e\u011fmek ile e\u011fitim aras\u0131nda kurulan analojiye gelince, kan\u0131mca bu da olduk\u00e7a sorunludur. E\u011fmek, Divan\u00fc Lugati\u2019t-T\u00fcrk<\/em>\u2019e bak\u0131l\u0131rsa, T\u00fcrk\u00e7ede b\u00fckmek, k\u0131vr\u0131k hale getirmek anlam\u0131na gelmektedir ve genelde nesneler i\u00e7in kullan\u0131lmaktad\u0131r.[38]<\/a> Bunu analojik bile olsa insan i\u00e7in kullanmak, etik ve bilimsel a\u00e7\u0131dan do\u011fru durmamaktad\u0131r.[39]<\/a> \u00c7\u00fcnk\u00fc insan\u0131n do\u011fas\u0131na yakla\u015f\u0131m\u0131 ele\u015ftiriye a\u00e7\u0131kt\u0131r ve e\u011filen insan, e\u011filip b\u00fck\u00fclmeyi \u00f6\u011frenir; kendini ve yeteneklerini ke\u015ffetmek, yarat\u0131c\u0131l\u0131\u011fa y\u00f6nelmek yerine, birisine, bir d\u00fc\u015f\u00fcnceye, bir inanca, bir ideolojiye kul k\u00f6le yap\u0131labilir. Bu ki\u015finin d\u00fc\u015f\u00fcnerek, ta\u015f\u0131narak, se\u00e7eneklerle y\u00fcz y\u00fcze gelerek, tercihler yaparak, yarat\u0131c\u0131 gizilg\u00fcc\u00fcn\u00fc d\u0131\u015fsalla\u015ft\u0131rarak \u00f6znele\u015fmesini engelledi\u011fi gibi, eylemlerinin sonu\u00e7lar\u0131n\u0131 \u00fcstlenmesine, yani ki\u015fi olmas\u0131na da engel te\u015fkil eder. Yine e\u011filip b\u00fck\u00fcld\u00fc\u011f\u00fc i\u00e7in, sorgulama, ele\u015ftirme ve yarat\u0131c\u0131l\u0131k gelene\u011fi k\u00f6kle\u015femez. E\u011filen-b\u00fck\u00fclen nas\u0131l sorgular, nas\u0131l ele\u015ftirir, nas\u0131l yeni a\u00e7\u0131l\u0131mlar yapabilir, nas\u0131l yarat\u0131c\u0131 ve kendisi olabilir? Sonra e\u011fmek fiili, g\u00fc\u00e7l\u00fc bir pragmatist \u00f6\u011fe de i\u00e7erir. S\u00f6zgelimi annem, bir fidan\u0131 belli bir y\u00f6nde b\u00fcy\u00fcmesini isterse, onu ba\u015f\u0131ndan istedi\u011fi tarafa e\u011fer ve onu istedi\u011fi y\u00f6ne ba\u011flar. Onun g\u00f6lgesinden yararlanmak istiyordur; ondan \u00e7ardak yapmak istiyordur vb.. E\u011filen fidan, fidan olmaktan \u00e7\u0131k\u0131p, annemin ama\u00e7lar\u0131na hizmet eden bir nesneye d\u00f6n\u00fc\u015f\u00fcverir. \u0130\u015fte bu nedenle, \u00e7ocuklar\u0131m\u0131z e\u011fip b\u00fcken e\u011fitim sistemi, onlar\u0131n kendileri olmalar\u0131na izin vermez; onlar\u0131 yeti\u015ftiricilerin, siyasilerin, din adamlar\u0131n\u0131n, ailenin vb. istedikleri amaca hizmet eden k\u00f6lelere d\u00f6n\u00fc\u015ft\u00fcrebilir. \u0130nsan\u0131n her zaman geli\u015fime a\u00e7\u0131k olanaklar varl\u0131\u011f\u0131 oldu\u011fu ger\u00e7e\u011finin g\u00f6r\u00fclmesine engel olur.[40]<\/a> Bu e\u011fitim de\u011fil, olsa olsa bir t\u00fcr fikir ve d\u00fc\u015f\u00fcnce a\u015f\u0131lamas\u0131d\u0131r ve a\u015f\u0131laman\u0131n, geli\u015fime, de\u011fi\u015fime, yarat\u0131c\u0131l\u0131\u011fa ve kendi olmaya ket vurdu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, e\u011fitimle bir ba\u011f\u0131n\u0131n olmad\u0131\u011f\u0131 daha kolay anla\u015f\u0131l\u0131r. T\u00fcrk\u00e7ede s\u00f6z\u00fcn tek versiyonu, \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 de de\u011fildir; \u2018a\u011fa\u00e7 ya\u015f iken do\u011frulur\u2019 versiyonu da bulunmaktad\u0131r.[41]<\/a> Ancak bu versiyon \u00e7ok yay\u0131lm\u0131\u015fa benzememektedir. Oysa bu s\u00f6z, pedagojik olarak daha anlaml\u0131 g\u00f6z\u00fckmektedir. \u015eu halde, \u00e7\u00f6z\u00fcmlememizden yola \u00e7\u0131karsak, \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 atas\u00f6z\u00fcn\u00fcn e\u011fitimle ilgili kullan\u0131m\u0131na meydan okumak gerekti\u011fi a\u00e7\u0131kt\u0131r. Hi\u00e7bir akl\u0131 ba\u015f\u0131nda e\u011fitimci bu s\u00f6z\u00fc e\u011fitim ba\u011flam\u0131nda kullanmamal\u0131d\u0131r; e\u011fer bilerek kullan\u0131yorsa, o e\u011fitimci de\u011fil, olsa olsa bir ideolog, ya da fikir a\u015f\u0131lay\u0131c\u0131s\u0131 olarak g\u00f6r\u00fclmelidir.<\/p>\n

Felsef\u00ee bir ideal: e\u011fip b\u00fckmeden e\u011fitmek<\/strong><\/p>\n

Asl\u0131nda e\u011fitimi, e\u011fip b\u00fckme ile ili\u015fkilendiren anlay\u0131\u015f, sadece e\u011fitimi e\u011f-mek<\/em> k\u00f6k\u00fcne ba\u011flayan ve yetkili a\u011f\u0131z konumuna ge\u00e7en atas\u00f6zlerine dayanmamaktad\u0131r; e\u011fitimbilimleri gelene\u011fimizde, e\u011fitimin e\u011fmek ve b\u00fckmek oldu\u011fu \u00e7a\u011fr\u0131\u015f\u0131m\u0131n\u0131 do\u011furan pek \u00e7ok e\u011fitim tan\u0131m\u0131 bulunmaktad\u0131r. Bunu g\u00f6rmek i\u00e7in iki \u00f6rnek tan\u0131m \u00fczerinde durmak yeterlidir; ilki dilbilimci Ali P\u00fcsk\u00fcll\u00fco\u011flu\u2019na, di\u011feri ise \u00fcnl\u00fc e\u011fitimbilimci Selahattin Ert\u00fcrk\u2019e aittir. \u00d6zellikle ikincisinin, hemen her e\u011fitimbilimi kitab\u0131nda yer ald\u0131\u011f\u0131 ve \u00f6\u011fretmen adaylar\u0131na ezberletildi\u011fi bilinmektedir.[42]<\/a><\/p>\n

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Yayg\u0131n e\u011fitim anlay\u0131\u015f\u0131, otoritenin istedi\u011fi do\u011frultuda bi\u00e7imlendirmeye ve e\u011fip b\u00fckmeye olanak tan\u0131maktad\u0131r.<\/figcaption><\/figure>\n

\u201cE\u011fitim, bir kimseyi ya da bir hayvan\u0131 duyguca, davran\u0131\u015f\u00e7a, g\u00f6rg\u00fcce istenilene, yani g\u00fcd\u00fclen ere\u011fe g\u00f6re bi\u00e7imlendirme i\u015fidir.\u201d[43]<\/a><\/p>\n

\u201cE\u011fitim, bireylerin davran\u0131\u015flar\u0131nda kendi ya\u015fant\u0131lar\u0131 yoluyla ve kas\u0131tl\u0131 olarak istendik de\u011fi\u015fme meydana getirme s\u00fcrecidir.\u201d[44]<\/a><\/p>\n

\u0130lk tan\u0131mda \u201cg\u00fcd\u00fclen erek\u201d ve \u201co ere\u011fe g\u00f6re bi\u00e7imlendirme\u201d, ikinci tan\u0131mdaki \u201ckas\u0131tl\u0131\u201d ve \u201cistendik\u201d s\u00f6zc\u00fckleri olduk\u00e7a belirsizdir ve bir \u00fcst otoritenin egemenli\u011fine i\u015faret etti\u011fi gibi, o otoritenin istedi\u011fi do\u011frultuda bi\u00e7imlendirmeye ve e\u011fip b\u00fckmeye olanak tan\u0131maktad\u0131r. Hatta \u00c7\u0131nar\u2019\u0131n deyi\u015fiyle, Ert\u00fcrk\u2019\u00fcn tan\u0131m\u0131ndaki \u201ckas\u0131tl\u0131l\u0131k ve istendiklik\u201d insana beyin y\u0131kayarak yeni davran\u0131\u015flar kazand\u0131rma d\u00fc\u015f\u00fcncesini bile an\u0131msatmaktad\u0131r.[45]<\/a> Nitekim bu t\u00fcrden uygulamalar\u0131n kimi militarist yakla\u015f\u0131mlarda ve \u00e7e\u015fitli ter\u00f6r \u00f6rg\u00fctlerinde kullan\u0131ld\u0131\u011f\u0131, hatta kimilerinin bu sayede canl\u0131 bomba olmay\u0131 bile \u00fcstlendikleri bilinmektedir. E\u011fitimde, e\u011fme, b\u00fckme, bi\u00e7imlendirme, ko\u015fulland\u0131rma anlay\u0131\u015f\u0131, davran\u0131\u015f\u00e7\u0131 ekol i\u00e7erinde s\u0131k\u00e7a kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r; Ert\u00fcrk\u2019\u00fcn e\u011fitim tan\u0131m\u0131 da bu a\u00e7\u0131dan davran\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131 temel almaktad\u0131r. Yani onun tan\u0131m\u0131 da e\u011fip b\u00fckme, bi\u00e7imlendirme, \u015fekillendirme odakl\u0131d\u0131r ve e\u011fitimin s\u0131n\u0131rlar\u0131n\u0131 a\u015fan alanlarda kullan\u0131lmaya m\u00fcsaittir. Oysa bir e\u011fitim tan\u0131m\u0131n\u0131n e\u011fitimle ko\u015fulland\u0131rma ve beyin y\u0131kama aras\u0131ndaki fark\u0131 a\u00e7\u0131k\u00e7a ortaya koymas\u0131, e\u011fitimle e\u011fitim olmayan\u0131 yal\u0131n bir bi\u00e7imde birbirinden ay\u0131rmas\u0131 gerekir.<\/p>\n

Bana, e\u011fitim ba\u015fka t\u00fcrl\u00fc nas\u0131l olabilir ki diyerek itiraz etti\u011finizi duyar gibiyim. Hatta sordu\u011funuz \u015fu sorular\u0131 da duyumsad\u0131\u011f\u0131m\u0131 s\u00f6ylemeliyim:<\/p>\n

T\u00fcm e\u011fitim sistemleri, yeti\u015fen nesilleri, belli bir dile ve belli bir k\u00fclt\u00fcre do\u011fru e\u011fmiyor mu? E\u011filinen o dil ve k\u00fclt\u00fcr \u00e7ocuklara ve gen\u00e7lere belli d\u00fc\u015f\u00fcnce kal\u0131plar\u0131, belli tarz d\u00fc\u015f\u00fcnme y\u00f6ntemleri vb. kazand\u0131rm\u0131yor mu? Yine her e\u011fitim program\u0131, bilgisel otoriteye sahip kimselerin olu\u015fturdu\u011fu belli t\u00fcrden hedefleri ve kazan\u0131mlar\u0131 \u00f6ncelemiyor mu? E\u011fitimin i\u00e7eri\u011fini, \u00f6\u011frenme-\u00f6\u011fretme s\u00fcrecini ve de\u011ferlendirmeyi, \u00f6nceden belirlenmi\u015f hedefler ve kazan\u0131mlar belirlemiyor mu? Bu sorulara felsefi olarak hay\u0131r yan\u0131t\u0131 vermek olas\u0131 de\u011fildir. O halde e\u011fitim, \u00f6z\u00fc itibar\u0131yla bi\u00e7imlendirmek, e\u011fmek ve b\u00fckmekle ilgili bir \u015fey de\u011fil midir? Ya da bi\u00e7imlendirmeden, e\u011fip b\u00fckmeden e\u011fitimden s\u00f6z etmek, bir b\u00fct\u00fcn olarak e\u011fitimi ya da en hafif deyi\u015fle sistemli-formel e\u011fitimi yads\u0131mak de\u011fil midir? Nitekim b\u00f6yle d\u00fc\u015f\u00fcn\u00fcp, formel-sistemli e\u011fitime hay\u0131r diyenlerin say\u0131s\u0131 hi\u00e7 de az de\u011fildir.[46]<\/a><\/p>\n

T\u00fcm bu sorular\u0131n fark\u0131nda olarak, h\u00e2l\u00e2 e\u011fip-b\u00fckmeden ger\u00e7ekle\u015fecek bir e\u011fitimin m\u00fcmk\u00fcn oldu\u011fu savunulabilir. E\u011fip-b\u00fckmeden e\u011fitme i\u015fi, ger\u00e7ekten g\u00fc\u00e7t\u00fcr ve e\u011fitim neli\u011fi ve e\u011fitim sistemi \u00fczerine k\u00f6kl\u00fc felsef\u00ee analizler gerektirir. Ku\u015fkusuz, her toplum, dilini ve k\u00fclt\u00fcr\u00fcn\u00fc gelecek ku\u015faklara aktarmaya \u00e7al\u0131\u015f\u0131r; \u00e7\u00fcnk\u00fc e\u011fitimin sosyalle\u015fme ve k\u00fclt\u00fcrlenme i\u015flevi ka\u00e7\u0131n\u0131lmazd\u0131r. Her dil, belli bir k\u00fclt\u00fcr\u00fc ta\u015f\u0131r, varl\u0131k, nesne ve olaylar\u0131 s\u0131n\u0131flar; yine dilin ta\u015f\u0131d\u0131\u011f\u0131 k\u00fclt\u00fcr, insana, topluma, evrene ve oralardaki t\u00fcm varl\u0131k, nesne ve olaylara belli bir tarzda bak\u0131\u015f a\u00e7\u0131s\u0131 sunar. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde de\u011fer y\u00fckl\u00fcd\u00fcr. Kan\u0131mca burada, felsefi olarak \u201czorunluluk dolay\u0131s\u0131yla e\u011fmek (ya da e\u011filmek)\u201d ile \u201ckeyfi ve ideolojik temelli e\u011fmek\u201d aras\u0131nda ince bir ayr\u0131m yapmak gerekmektedir. Dil \u00f6\u011frenimi e\u011fer e\u011fmek olarak g\u00f6r\u00fcl\u00fcyorsa, – burada e\u011fmekten \u00e7ok kendili\u011finden s\u00fcre\u00e7 i\u00e7erisinde e\u011filmek s\u00f6z konusudur- bu bir zorunluluktur. \u00c7\u00fcnk\u00fc i\u00e7ine do\u011fdu\u011fu dili kimse se\u00e7emez. \u00d6te yandan dil \u00f6\u011frenimi do\u011fal bir bi\u00e7imde ger\u00e7ekle\u015fir ve d\u00fc\u015f\u00fcnme, fikir \u00fcretme ve ileti\u015fim i\u00e7in dil temel ara\u00e7t\u0131r. K\u00fclt\u00fcr ile dil aras\u0131ndaki ili\u015fkilerin fark\u0131nda olarak, k\u00fclt\u00fcr i\u00e7in dille ilgili s\u00f6ylenen \u015feylerin hepsinin ge\u00e7erli oldu\u011fu ileri s\u00fcr\u00fclemez. Her \u015feyden \u00f6nce k\u00fclt\u00fcr yekpare de\u011fildir, i\u00e7inde pek \u00e7ok farkl\u0131 katmanlar ta\u015f\u0131r. K\u00fclt\u00fcr kendi i\u00e7inde daima, alt-\u00fcst, geli\u015fmi\u015f-geli\u015fmemi\u015f, yerel-evrensel vb. a\u00e7\u0131s\u0131ndan diyalektik bulunan devingen bir birikimdir. Dili \u00f6\u011frenen insan nas\u0131l kendine \u00f6zg\u00fc s\u00f6ylemler yarat\u0131rken, dil i\u00e7inde esnek oynamalar yaparsa, Wittgensteinc\u0131 s\u00f6ylemle, dil oyunu oynay\u0131p dili olumsal olarak kullan\u0131rsa[47]<\/a>, ayn\u0131 \u015fekilde, k\u00fclt\u00fcre kat\u0131lan ki\u015fi de, k\u00fclt\u00fcr \u00fczerinde oynamalar yapar, ele\u015ftirel sorgulamalarda bulunur. Bu ba\u011flamda dili ve k\u00fclt\u00fcr\u00fc geli\u015ftirenlerin bilim, sanat ve felsefe gibi \u00fcst d\u00fczey etkinliklerle u\u011fra\u015fan aktif \u00f6zneler oldu\u011funu an\u0131msatmak gerekir. K\u00fclt\u00fcrde sorun yaratan temel unsur, k\u00fclt\u00fcre felsefi anlam\u0131yla \u00f6zc\u00fc ve idealist yakla\u015farak onu kutsamak, donukla\u015ft\u0131rmak ve ele\u015ftirel sorgulamalar\u0131 d\u0131\u015flamakt\u0131r. \u0130\u015fte e\u011fip b\u00fckmeden e\u011fitmeye odaklanan e\u011fitim, k\u00fclt\u00fcre ele\u015ftirel kat\u0131l\u0131m\u0131 te\u015fvik edebilir. Bu haliyle k\u00fclt\u00fcr\u00fcn, kendi i\u00e7indeki dinamizmi de dikkate al\u0131narak ele\u015ftirel bir formda da \u00f6\u011fretilebilece\u011fini s\u00f6yleyebiliriz. T\u0131pk\u0131 bu makalede k\u00fclt\u00fcr\u00fcm\u00fcze mal olmu\u015f olan \u2018a\u011fa\u00e7 ya\u015f iken e\u011filir\u2019 atas\u00f6z\u00fcne ele\u015ftirel yakla\u015ft\u0131\u011f\u0131m\u0131z gibi k\u00fclt\u00fcr\u00fcn t\u00fcm \u00f6\u011felerine ele\u015ftirel yakla\u015fmak hedeflenebilir. Bu konuda farkl\u0131 k\u00fclt\u00fcrlerden de yararlan\u0131labilir ve kan\u0131mca hi\u00e7bir k\u00fclt\u00fcr tek ba\u015f\u0131na yeterli de\u011fildir, geli\u015fim i\u00e7in k\u00fclt\u00fcrel etkile\u015fim zorunludur.<\/p>\n

V. T. Thayer\u2019in de hakl\u0131 olarak belirtti\u011fi gibi, \u201cd\u00fcnyan\u0131n her yerinde insan, temel sorunlar\u0131 bak\u0131m\u0131ndan, benzerlik g\u00f6stermektedir. Bu sorunlar\u0131 \u00e7\u00f6z\u00fcmlemek i\u00e7in o, kendisi, do\u011fa ve evren hakk\u0131nda varsay\u0131mlar olu\u015fturur. Bu varsay\u0131mlardan felsefesi, bilimi, sanat\u0131, sosyal, ekonomik ve siyasal kurumlar\u0131 do\u011far. \u0130nsan\u0131n do\u011fas\u0131n\u0131 anlamak bak\u0131m\u0131ndan bunlar\u0131n incelenmesi de\u011ferli bir tak\u0131m sonu\u00e7lara ula\u015fmam\u0131z\u0131 sa\u011flar. Hi\u00e7bir k\u00fclt\u00fcrel ifade kendi ba\u015f\u0131na tam ve yeterli de\u011fildir. Her biri s\u0131n\u0131rl\u0131 ve k\u0131smidir; ba\u015fkalar\u0131n\u0131n vard\u0131\u011f\u0131 sonu\u00e7larla tamamlanabilir. O halde gen\u00e7leri yaln\u0131z kendi k\u00fclt\u00fcr de\u011ferleriyle kar\u015f\u0131 kar\u015f\u0131ya getirmek \u00f6nemli olmakla birlikte, yeterli de\u011fildir. Onlar\u0131n e\u011fitimi ba\u015fka zaman ve \u00fclkelerin inan\u00e7 ve uygulamalar\u0131n\u0131 tan\u0131may\u0131 ve sayg\u0131 g\u00f6stermeyi de i\u00e7ermelidir. B\u00f6ylece, k\u0131yaslama ve kar\u015f\u0131la\u015ft\u0131rma yoluyla gen\u00e7ler kendi miraslar\u0131nda iyi olan \u015feylere s\u0131k\u0131 s\u0131k\u0131ya ba\u011flanmaya ve bu mirasta de\u011fi\u015fikli\u011fin gerekli oldu\u011fu yerlerde baz\u0131 iyile\u015ftirmeler yapmaya te\u015fvik edilmi\u015f olacaklard\u0131r.\u201d[48]<\/a><\/p>\n

\"\"
Bir e\u011fitim tan\u0131m\u0131n\u0131n e\u011fitimle ko\u015fulland\u0131rma ve beyin y\u0131kama aras\u0131ndaki fark\u0131 a\u00e7\u0131k\u00e7a ortaya koymas\u0131 gerekir.<\/figcaption><\/figure>\n

E\u011fitim arac\u0131l\u0131\u011f\u0131yla k\u00fclt\u00fcre y\u00f6nelik ele\u015ftirel yakla\u015f\u0131m, k\u00fclt\u00fcr i\u00e7inde do\u011fan bireylere hem kendileri ve yarat\u0131c\u0131 olma hem de farkl\u0131 k\u00fclt\u00fcrlerle kar\u015f\u0131la\u015ft\u0131rmalar yaparak k\u00fclt\u00fcr\u00fc geli\u015ftirme olana\u011f\u0131 sunar. \u015eu halde, dil ve k\u00fclt\u00fcrden yola \u00e7\u0131k\u0131larak, e\u011fitimin bir t\u00fcr e\u011fip b\u00fckmek oldu\u011fu savunulamaz; burada zorunlu unsurlar bulunsa da, ba\u015fka olanaklar da bulunmaktad\u0131r. Ayn\u0131 durum, evrensel nitelikli genel hedefler i\u00e7in de s\u00f6ylenebilir; bilimsel d\u00fc\u015f\u00fcnme, yarat\u0131c\u0131 olma, demokratik bilin\u00e7 kazanma, ele\u015ftirel olma, ho\u015fg\u00f6r\u00fcy\u00fc i\u00e7selle\u015ftirme, erdemli olma vb. t\u00fcm genel e\u011fitimbilimsel kazan\u0131mlar, insan\u0131 e\u011fmeye de\u011fil, \u00f6znele\u015fmeye, kendi olmaya, ki\u015fi olmaya y\u00f6neltir, kendi yeteneklerinin serpilmesine, geli\u015fmesine yol a\u00e7ar. Dolay\u0131s\u0131yla benim e\u011fip b\u00fckmeden kast\u0131m, keyfi ve ideolojik nedenlerle \u00e7ocuklar\u0131 e\u011fmeye \u00e7al\u0131\u015fmak, onlara fikir ve d\u00fc\u015f\u00fcnce a\u015f\u0131lamakt\u0131r. Hatta onlar\u0131 kendi t\u00fcr\u00fcne, t\u00fcr\u00fcndeki dinsel, inan\u00e7sal, mezhepsel, etnik, cinsiyet vb. farkl\u0131l\u0131\u011fa d\u00fc\u015fman olarak yeti\u015ftirmektir. Bu t\u00fcrden bir e\u011fitimde, \u00e7ocuklar kendi \u00f6z yeteneklerini geli\u015ftirerek \u00f6znele\u015fmek ve ki\u015file\u015fmek yerine nesnele\u015ftirilmektedir. Bu anlamda, siyasilerin, program yap\u0131c\u0131lar\u0131n\u0131n, \u00f6\u011fretmenlerin ve anne-babalar\u0131n, \u00e7ocuklar\u0131 kendi inan\u00e7sal, mezhepsel, etnik, ideolojik, cinsiyet\u00e7i vb. ajandalar\u0131 haline getirmek ya da onlardan kendi k\u00fc\u00e7\u00fck maketlerini yapmaya \u00e7al\u0131\u015fmak yerine, onlar\u0131n kendilerini ger\u00e7ekle\u015ftirmelerine, yeteneklerini geli\u015ftirme ve serimlemelerine, yarat\u0131c\u0131l\u0131klar\u0131n\u0131 ortaya koymalar\u0131na olanak haz\u0131rlamalar\u0131 gerekir. Bunun nas\u0131l ger\u00e7ekle\u015ftirilece\u011fi, bu makalenin s\u0131n\u0131rlar\u0131n\u0131 a\u015fmaktad\u0131r. Ancak kan\u0131mca e\u011fip b\u00fckmeden e\u011fitmek i\u00e7in, g\u00f6zden asla \u0131rak tutulmamas\u0131 gereken birka\u00e7 temel ilke bulunmaktad\u0131r ve bu ilkeler, e\u011fip b\u00fckmeden e\u011fitmek i\u00e7in zorunludur. Bunlar, nesnellik, bilimsellik, laiklik, demokratiklik, evrensellik, ele\u015ftirellik, yarat\u0131c\u0131l\u0131k\/\u00fcretkenlik, \u00e7oklu se\u00e7eneklilik, s\u00fcrekli ayd\u0131nlanmac\u0131l\u0131k ve h\u00fcmanizmdir. \u0130ster formel ister informel e\u011fitim s\u00f6z konusu olsun, e\u011fip b\u00fckmeden e\u011fitmek, yani \u00e7ocuklar\u0131n bili\u015fsel, duyu\u015fsal ve devini\u015fsel gizil g\u00fc\u00e7lerini ortaya \u00e7\u0131kartmak, bireysel farkl\u0131l\u0131klar\u0131n\u0131 ve becerilerini geli\u015ftirmek, de\u011fi\u015fen ve geli\u015fen bilgi, teknoloji ve de\u011ferlere etkin bir bi\u00e7imde kat\u0131lmalar\u0131n\u0131, yeni bilgi ve de\u011fer \u00fcretmelerini m\u00fcmk\u00fcn k\u0131lmak, d\u00fc\u015f\u00fcnsel kal\u0131plar\u0131 k\u0131rmalar\u0131na ve kendileri olmalar\u0131na olanak sa\u011flamak[49]<\/a> i\u00e7in bu ilkeler temeldir.<\/p>\n

Nesnel olmak gerekir; \u00e7\u00fcnk\u00fc nesnel olmak bir \u015feyin kendisini a\u00e7mas\u0131na, sergilemesine, ona hi\u00e7 m\u00fcdahale etmeksizin izin vermek ve onu kendili\u011findenli\u011fi i\u00e7inde g\u00f6zlemlemektir. \u00c7ocuklar\u0131m\u0131z\u0131n yetenek, kapasite, bilgi ve becerilerini ve daha da \u00f6nemlisi bireysel farkl\u0131l\u0131klar\u0131n\u0131 ancak nesnel bir g\u00f6zlemci olursak \u00f6\u011frenebiliriz. Bu y\u00fczden, her t\u00fcrden e\u011fitim \u00e7ocuklara yeteneklerini sergileyebilecekleri \u00e7oklu se\u00e7enekler sunmal\u0131 ve yeni f\u0131rsatlar yaratmal\u0131d\u0131r. Bu nesnelci g\u00f6zlem, \u00e7ocuklar\u0131n geli\u015fimini engelleyen unsurlar\u0131 g\u00f6rmek ve ortadan kald\u0131r\u0131c\u0131 \u00f6nlemler almak i\u00e7in de ya\u015famsald\u0131r. Bu s\u00fcre\u00e7, analojik bir dille s\u00f6ylenirse, t\u0131pk\u0131 bir fidan\u0131n b\u00fcy\u00fcmesi, serpilmesi i\u00e7in gerekli olan, su, \u0131\u015f\u0131k, g\u00fcbre vb. sa\u011flamak ve fidan\u0131n geli\u015fmesine engel olan ayr\u0131k otlar\u0131n\u0131 ay\u0131klamak gibidir. Ku\u015fkusuz nesnelli\u011fi \u00f6nceleyen bir e\u011fitim, do\u011fas\u0131 gere\u011fi bilimselli\u011fi, \u00fcretkenli\u011fi, ussall\u0131\u011f\u0131 ve laikli\u011fi temel almak zorundad\u0131r. Bilimsellik ve ussall\u0131k, yans\u0131z bir bi\u00e7imde anlaman\u0131n, kavraman\u0131n, ele\u015ftirelli\u011fin, sorgulaman\u0131n ve do\u011fal olarak \u00fcretmenin temelidir. \u00d6zellikle laikli\u011fin, etnik, \u0131rksal, dinsel, cinsiyet\u00e7i vb. ayr\u0131mc\u0131l\u0131\u011fa kar\u015f\u0131 tutumu, dogmatizmi d\u0131\u015flayan ve geli\u015fimi destekleyen yap\u0131s\u0131 dikkate al\u0131n\u0131rsa,[50]<\/a> farkl\u0131l\u0131\u011f\u0131 kavramaya ve \u00e7oklu se\u00e7enekler geli\u015ftirmeye d\u00f6n\u00fck katk\u0131s\u0131 daha iyi anla\u015f\u0131labilir. Bu anlamda bir e\u011fitim sistemi ve sistemin \u00e7al\u0131\u015fanlar\u0131, \u00f6\u011frencilere se\u00e7im yapmalar\u0131na olanak sa\u011flayan \u00e7oklu se\u00e7enekler geli\u015ftirmeyi, nesnel olmay\u0131, bilimsel, laik ve ussal bakmay\u0131 \u00f6\u011frenmelidir. E\u011fip b\u00fckmeden e\u011fitmek i\u00e7in demokrasi de olmazsa olmazlardand\u0131r. Fakat buradaki demokrasi, parmak say\u0131s\u0131 de\u011fildir; bireysel, k\u00fclt\u00fcrel vb. farkl\u0131l\u0131\u011f\u0131, \u00e7o\u011fulculu\u011fu, tolerans\u0131 temel al\u0131r. Bu a\u00e7\u0131dan, hem e\u011fitim sisteminin hem de o sistem i\u00e7inde g\u00f6rev yapanlar\u0131n farkl\u0131l\u0131\u011fa d\u00f6n\u00fck bilin\u00e7 d\u00fczeyleri ve fark\u0131ndal\u0131klar\u0131 y\u00fcksek olmal\u0131d\u0131r. E\u011fip b\u00fckmeden e\u011fitmek i\u00e7in, evrensel bilgi ve de\u011ferlere kulak vermek; k\u00fclt\u00fcr\u00fcm\u00fcz i\u00e7inde ho\u015flanmad\u0131klar\u0131m\u0131z\u0131 hal\u0131 alt\u0131na s\u00fcp\u00fcrmekten vaz ge\u00e7erek onlara ele\u015ftirel yakla\u015fmak; bilimin, insan\u0131n bili\u015fsel, duyusal ve devini\u015fsel geli\u015fim \u00f6zelliklerine y\u00f6nelik s\u00f6ylediklerine kulak vermek; insan\u0131 t\u00fcm zenginli\u011fi ve farkl\u0131l\u0131\u011f\u0131yla sevmek gerekir. Yine bilimsel ve teknolojik geli\u015fimi s\u00fcrekli takip etmeyi zorunlu k\u0131lar. Yani bir anlamda evrenseli yakalamak i\u00e7in, bilimsel ve ele\u015ftirel olmak, yeni bilgi ve de\u011fer \u00fcretmeye olanak sa\u011flamak, de\u011fi\u015fime ba\u011fl\u0131 olarak s\u00fcrekli ayd\u0131nlanmak ve insanc\u0131l olmak zorunludur.<\/p>\n

\"\"
E\u011filip b\u00fck\u00fclen insan, birey ve ki\u015fi olmaz; sadece ara\u00e7salla\u015f\u0131r; d\u00fc\u015f\u00fcnmeyi, ele\u015ftirmeyi ve sorgulamay\u0131 de\u011fil, itaat etmeyi \u00f6\u011frenir ve s\u00fcr\u00fcle\u015fir.<\/figcaption><\/figure>\n

Burada \u00f6nerdi\u011fim ilkelerin de, postmodern bir manevrayla e\u011fip b\u00fckmeye odakland\u0131\u011f\u0131n\u0131n ileri s\u00fcr\u00fclebilece\u011finin fark\u0131nday\u0131m. Ancak \u015fu husus g\u00f6zden \u0131rak tutulmamal\u0131d\u0131r: S\u00f6z konusu ilkeler insan\u0131 kendi olmaya, kendisini ger\u00e7ekle\u015ftirmeye ve kendi d\u00fcnyas\u0131n\u0131 kurmaya y\u00f6nlendiren, deyi\u015f yerindeyse, zemini temizleye \u00e7al\u0131\u015fan ilkelerdir ve e\u011fip b\u00fckmeye kar\u015f\u0131 m\u00fcmk\u00fcn oldu\u011fu \u00f6l\u00e7\u00fcde insan\u0131 koruyucu niteliktedirler. Yine \u015f\u00f6yle denilebilir: Bunlar da sonu\u00e7ta temel felsefi kabullerdir; evet temel felsefi kabullerdir, ama kan\u0131mca di\u011fer ideolojik kabullerle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131klar\u0131nda, insan onuruna, insan\u0131n \u00f6znele\u015fmesine, ki\u015fi olmas\u0131na, \u00f6zg\u00fcr se\u00e7imler yapmas\u0131na, bar\u0131\u015f\u00e7\u0131l bir d\u00fcnya kurmas\u0131na katk\u0131lar\u0131 bak\u0131m\u0131ndan daha i\u015flevseldirler. Her \u015feyden \u00f6nce, par\u00e7alay\u0131c\u0131, b\u00f6l\u00fcc\u00fc, \u00f6tekile\u015ftirici de\u011fildirler ve insana \u00f6zg\u00fcr olma, se\u00e7imler yapma olana\u011f\u0131 sunarlar. Bu niteliklere sahip olmayan bir e\u011fitim sistemi, postmodernizmin \u00f6rt\u00fcl\u00fc olarak erekledi\u011fi gibi yerelle s\u0131n\u0131rlan\u0131r, etnik, mezhepsel, dinsel, ideolojik ve cinsiyet\u00e7i ara\u00e7lara d\u00f6n\u00fc\u015f\u00fcr, dura\u011fanla\u015f\u0131r ve \u00f6n\u00fcne geleni e\u011fip b\u00fcker.[51]<\/a> E\u011filip b\u00fck\u00fclen ise, insan, birey ve ki\u015fi olmaz; sadece ara\u00e7salla\u015f\u0131r; d\u00fc\u015f\u00fcnmeyi, ele\u015ftirmeyi ve sorgulamay\u0131 de\u011fil, itaat etmeyi \u00f6\u011frenir ve s\u00fcr\u00fcle\u015fir. S\u00fcr\u00fcle\u015fen insanlar\u0131n, erdemlili\u011fi, bar\u0131\u015f\u0131, evrenselli\u011fi ve bilimi temel alan ya\u015fan\u0131labilir bir d\u00fcnya kurmalar\u0131n\u0131 beklemek bo\u015funad\u0131r. Kan\u0131mca \u00e7a\u011f\u0131m\u0131zda kan\u0131n bir t\u00fcrl\u00fc durmamas\u0131n\u0131n en temel nedenlerinden birisi, erdemlili\u011fi \u0131skalayan, bireysel \u00e7\u0131kar\u0131 \u00f6nceleyen, dinsel, etnik, cinsel vb. a\u00e7\u0131dan insanlar\u0131 ay\u0131ran, par\u00e7alayan, insan\u0131 insana d\u00fc\u015fman k\u0131lan, k\u0131sacas\u0131 e\u011fip b\u00fcken e\u011fitim sistemleridir. \u015eu halde, gelece\u011fe d\u00f6n\u00fck bar\u0131\u015f\u00e7\u0131l bir d\u00fcnya i\u00e7in, at\u0131lmas\u0131 gereken belki de en \u00f6nemli ad\u0131mlardan birisi, e\u011fitim sistemini, bilimin yan\u0131nda, bir b\u00fct\u00fcn olarak ya\u015fama anlam veren h\u00fcmanist ilkeler \u0131\u015f\u0131\u011f\u0131nda yeniden \u00f6rg\u00fctlemektir.<\/p>\n

Sonu\u00e7 ve de\u011ferlendirme<\/strong><\/p>\n

T\u00fcrk\u00e7ede e\u011fitim s\u00f6zc\u00fc\u011f\u00fcn\u00fc dilbilimsel a\u00e7\u0131dan \u201ce\u011f-mek\u201d k\u00f6k\u00fcne ba\u011flamak \u00e7ok do\u011fru g\u00f6z\u00fckmemektedir. K\u00fclt\u00fcr\u00fcm\u00fczde e\u011fmekle e\u011fitim aras\u0131nda ba\u011f kuran bir gelenek olsa da, bu tek se\u00e7enek de\u011fildir ve daha da \u00f6nemlisi, bu se\u00e7enek dilbilimsel a\u00e7\u0131dan zorunlu da de\u011fildir. Zira T\u00fcrk\u00e7ede \u201cigid-mek\u201d, \u201cikit-mek\u201d gibi e\u011fitimin dayand\u0131r\u0131ld\u0131\u011f\u0131 ba\u015fka olumlu \u00e7a\u011fr\u0131\u015f\u0131ma sahip k\u00f6kler de bulunmaktad\u0131r.<\/p>\n

\u00d6te yandan, e\u011fitimin \u00f6devi, e\u011fip b\u00fckmek de\u011fil, ki\u015filerin bili\u015fsel, duyu\u015fsal ve devini\u015fsel gizilg\u00fc\u00e7lerini geli\u015ftirmelerine, kendilerini ger\u00e7ekle\u015ftirmelerine, yarat\u0131c\u0131l\u0131klar\u0131n\u0131 serimlemelerine olanak sa\u011flamak, bilgi ve de\u011fer \u00fcretilmesine olanak sa\u011flayarak bilgili ve erdemli bir insanl\u0131k in\u015fa etmektir. Bu ise ancak e\u011fitim s\u00fcrecindeki bireyleri, farkl\u0131 alternatiflerle y\u00fcz y\u00fcze getirmeyi, alternatifler aras\u0131ndan gerek\u00e7eli se\u00e7imler yapmay\u0131 \u00f6\u011frenmeyi ve \u00f6\u011freni\u015fmeyi (kar\u015f\u0131l\u0131kl\u0131 \u00f6\u011frenmeyi), do\u011fru d\u00fc\u015f\u00fcnme y\u00f6ntemlerini i\u00e7selle\u015ftirmeyi, fikir, d\u00fc\u015f\u00fcnce, inan\u00e7, cinsiyet\u00e7ilik ve ideoloji a\u015f\u0131lmaktan vazge\u00e7meyi, insana, \u00e7evreye ve do\u011faya duyarl\u0131l\u0131\u011f\u0131 gerektirir. Deyim yerindeyse, e\u011fitimin tek ideolojisi vard\u0131r; o da gizilg\u00fc\u00e7leri ve yetenekleri geli\u015ftirmek, yarat\u0131c\u0131l\u0131\u011fa olanak sa\u011flamak, insana, \u00e7evreye, do\u011faya de\u011fer vermek, onlar\u0131 sevmek, insan onuruna sadakatle ba\u011flanmak, insani se\u00e7imlere -insan\u0131 ve do\u011fay\u0131 yok etmedi\u011fi s\u00fcrece- sayg\u0131 duymakt\u0131r. Belki bunlar i\u00e7selle\u015ftirilebilirse, e\u011fip b\u00fckmeden e\u011fitmeye do\u011fru yol alabiliriz.<\/p>\n

\"\"
Nesnelli\u011fi \u00f6nceleyen bir e\u011fitim, bilimselli\u011fi, \u00fcretkenli\u011fi, ussall\u0131\u011f\u0131 ve laikli\u011fi temel almak zorundad\u0131r.<\/figcaption><\/figure>\n

E\u011fip b\u00fckmeden e\u011fitim idealini ger\u00e7ekle\u015ftirmede, siyasilere ek olarak di\u011fer e\u011fitim bilimciler yan\u0131nda elbette e\u011fitim felsefesi ve e\u011fitim felsefesiyle profesyonel anlamda ilgilenenlere de \u00f6nemli g\u00f6revler d\u00fc\u015fmektedir. Burada s\u00f6z\u00fcn\u00fc etti\u011fim e\u011fitim felsefesi, t\u00fcm mesaisini e\u011fitim felsefesi tarihi ya da e\u011fitim yakla\u015f\u0131mlar\u0131 tarihine harcayan e\u011fitim felsefesi de\u011fildir. Kastetti\u011fim e\u011fitim felsefesi, ger\u00e7ek\u00e7i, yani onto-epistemolojik temelleri olan, h\u00fcmanist metafizik ve felsefi antropolojiyle ba\u011f kuran, k\u00fclt\u00fcre ele\u015ftirel yakla\u015fan, teorik ve pratik a\u00e7\u0131dan e\u011fitimi nesnele\u015ftiren, e\u011fitim programlar\u0131n\u0131 hedefler, i\u00e7erik, \u00f6\u011frenme-\u00f6\u011fretme s\u00fcreci ve de\u011ferlendirme a\u00e7\u0131s\u0131ndan analiz eden ve insana, topluma ve do\u011faya ili\u015fkin ele\u015ftirel-yarat\u0131c\u0131 perspektifler sunan bir e\u011fitim felsefesidir. Ancak b\u00f6ylesi bir e\u011fitim felsefesi, e\u011fitim sistemindeki e\u011fip b\u00fcken unsurlar\u0131 analiz ederek de\u015fifre edebilir, a\u015f\u0131lmas\u0131na katk\u0131 sa\u011flayabilir ve bilgece ve erdemli se\u00e7enekler sunabilir.<\/p>\n

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

[1]<\/a> Bkz. Yahya Aky\u00fcz, T\u00fcrk E\u011fitim Tarihi (M\u00d6 1000-MS 2012<\/em>), PegemA Yay\u0131nlar\u0131, Ankara 2012, s.1-404.<\/p>\n

[2]<\/a> Bkz. Zeki Ey\u00fcpo\u011flu, T\u00fcrk\u00e7e K\u00f6kler S\u00f6zl\u00fc\u011f\u00fc<\/em>, Remzi Kitapevi, \u0130stanbul 1989, s.76; Ahmet Yayla, \u201cE\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi\u201d Y\u00dcEF Dergisi<\/em>, cilt: II, say\u0131: 1, 2005, s.5.<\/p>\n

[3]<\/a> Bkz. Abdullah \u00d6zbek, \u201cDin E\u011fitimi \u0130le \u0130lgili Temel Kavramlar\u201d, Din E\u011fitimi ve Din Hizmetlerinde Rehberlik,<\/em> (Ed.: M. E. Ay), A\u00d6\u00dc Yay\u0131nlar\u0131, Eski\u015fehir 2010.<\/p>\n

[4]<\/a> Bkz. Nevnihal Bayar, A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, Ak\u00e7a\u011f Yay\u0131nlar\u0131, Ankara 2006, s.109; Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, TDK Yay\u0131nlar\u0131,<\/p>\n

Ankara 2011, s.322.<\/p>\n

[5]<\/a> Bkz. Bet\u00fcl \u00c7otuks\u00f6ken, \u201cE\u011fitimin D\u00fcn\u00fc Bug\u00fcn\u00fc\u201d, Felsefe: \u00d6zne-S\u00f6ylem<\/em>, Notos Yay\u0131nlar\u0131 \u0130stanbul 2013, s.270-278.<\/p>\n

[6]<\/a> Bkz. \u015eemseddin Sami, K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, cilt:I-II, \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, \u0130stanbul 2009, s.394.<\/p>\n

[7]<\/a>Bkz. \u015eemseddin Sami, K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, s.394.<\/p>\n

[8]<\/a>Bkz. \u015eemseddin Sami, K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, s.394.<\/p>\n

[9]<\/a>Bkz. \u015eemseddin Sami, K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, s.394.<\/p>\n

[10]<\/a>Bkz. Nevnihal Bayar, A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.13-23.<\/p>\n

[11]<\/a>Bkz. Nevnihal Bayar, A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.109.<\/p>\n

[12]<\/a>Bkz. Nevnihal Bayar, A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.109.<\/p>\n

[13]<\/a>Bkz. Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, s.322; Suat \u00dcnl\u00fc, Karahanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/em>, Konya 2012, s.316.<\/p>\n

[14]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, (\u00e7ev.: S. T. Yurtsever-S. Erdi). Kabalc\u0131 Yay\u0131nlar\u0131,<\/p>\n

\u0130stanbul 2005, s.286.<\/p>\n

[15]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, s.286.<\/p>\n

[16]<\/a>Bkz. Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, s. 322; Suat \u00dcnl\u00fc, Karahanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.316.<\/p>\n

[17]<\/a>Bkz. Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, s.322; Suat \u00dcnl\u00fc, Karahanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.318.<\/p>\n

[18]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, s.286.<\/p>\n

[19]<\/a>Bkz. Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, s.322; Suat \u00dcnl\u00fc, Karahanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.318.<\/p>\n

[20]<\/a>Bkz. Zeki Ey\u00fcpo\u011flu, T\u00fcrk\u00e7e K\u00f6kler S\u00f6zl\u00fc\u011f\u00fc<\/em>, s. 76; Abdullah \u00d6zbek, Din E\u011fitimi \u0130le \u0130lgili Temel Kavramlar<\/em>, s.5.<\/p>\n

[21]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, s.249.<\/p>\n

[22]<\/a>Bkz. Abdullah \u00d6zbek, Din E\u011fitimi \u0130le \u0130lgili Temel Kavramlar<\/em>, s.5.<\/p>\n

[23]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, s.249.<\/p>\n

[24]<\/a>Bkz. Ray Billington, Felsefeyi Ya\u015famak<\/em>, (\u00e7ev. A. Y\u0131lmaz), Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1997, s.388.<\/p>\n

[25]<\/a> Ahmet Yayla, E\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi<\/em>, s.5.<\/p>\n

[26]<\/a>Bkz. Tuncer G\u00fclensoy, T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, s.322.<\/p>\n

[27]<\/a>Bkz. Nevnihal Bayar, A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, s.109.<\/p>\n

[28]<\/a> Ahmet Yayla, E\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi<\/em>, s.5; Abdullah \u00d6zbek, Din E\u011fitimi \u0130le \u0130lgili Temel Kavramlar<\/em>, s.5.<\/p>\n

[29]<\/a>Bkz. Nurettin Albayrak, T\u00fcrkiye T\u00fcrk\u00e7esinde Atas\u00f6zleri<\/em>, Kap\u0131 Yay\u0131nlar\u0131, \u0130stanbul 2009, s.180 vd.<\/p>\n

[30]<\/a>Bkz. Ahmet Yayla, E\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi<\/em>, s. 5; H\u00fcseyin Ba\u015far, \u201c\u00d6nyarg\u0131s\u0131z ve Ezbersiz E\u011fitim\u201d, Kuram ve Uygulamada E\u011fitim Y\u00f6netimi<\/em>, say\u0131: 34, 2013, s.215-216.<\/p>\n

[31]<\/a> Abdullah \u00d6zbek, Din E\u011fitimi \u0130le \u0130lgili Temel Kavramlar<\/em>, s.5.<\/p>\n

[32]<\/a>Bkz. T. N. Tok, \u201cT\u00fcrkiye\u2019deki Siyasal Partilerin E\u011fitim S\u00f6ylemleri ve Siyasalar\u0131\u201d, Kuram ve Uygulamada E\u011fitim Y\u00f6netimi<\/em>, cilt: 18, say\u0131: 2, 2012, s.273-312.<\/p>\n

[33]<\/a>Bkz. I. Kant, \u201cAyd\u0131nlanma Nedir?\u201d, Se\u00e7ilmi\u015f Yaz\u0131lar<\/em>, (\u00e7ev.: N. Bozkurt). Remzi Yay\u0131nlar\u0131, \u0130stanbul 1984, s.213.<\/p>\n

[34]<\/a>Bkz. Nurettin Albayrak, T\u00fcrkiye T\u00fcrk\u00e7esinde Atas\u00f6zleri<\/em>, s.109; Abdullah \u00d6zbek, Din E\u011fitimi \u0130le \u0130lgili Temel Kavramlar<\/em>, s.5;<\/p>\n

[35]<\/a> \u015eemseddin Sami, K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, s.1529.<\/p>\n

[36]<\/a> Bkz. Nurettin Albayrak, T\u00fcrkiye T\u00fcrk\u00e7esinde Atas\u00f6zleri<\/em>, s.108.<\/p>\n

[37]<\/a> N. Warburton, A\u2019dan Z\u2019ye D\u00fc\u015f\u00fcnmek<\/em>, (\u00e7ev.: S. \u00c7al\u0131\u015fkan), Dost Kitabevi, Ankara 2000, s.28.<\/p>\n

[38]<\/a>Bkz. Mahmud el-Ka\u015fgari, Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>, s.249.<\/p>\n

[39]<\/a>Bkz. Ahmet Yayla, E\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi<\/em>, s.13.<\/p>\n

[40]<\/a>Bkz. Bet\u00fcl \u00c7otuks\u00f6ken, \u201cE\u011fitimin D\u00fcn\u00fc Bug\u00fcn\u00fc\u201d, s.271.<\/p>\n

[41]<\/a>Bkz. Nurettin Albayrak, T\u00fcrkiye T\u00fcrk\u00e7esinde Atas\u00f6zleri<\/em>, s.109.<\/p>\n

[42]<\/a>Bkz. \u0130kram \u00c7\u0131nar, \u201cE\u011fitim ve Otoriteye Ba\u011fl\u0131l\u0131k\u201d, \u00c7a\u011fda\u015f E\u011fitim Dergisi<\/em>, say\u0131: 186, 1993, s.31-33.<\/p>\n

[43]<\/a> Ali P\u00fcsk\u00fcll\u00fco\u011flu, \u00d6z T\u00fcrk\u00e7e S\u00f6zc\u00fckler ve Terimler S\u00f6zl\u00fc\u011f\u00fc<\/em>, Ankara 1966, s.106.<\/p>\n

[44]<\/a> Selahattin Ert\u00fcrk, E\u011fitimde Program Geli\u015ftirme<\/em>, Meteksan Matbaac\u0131l\u0131k, Ankara 1994, s.12.<\/p>\n

[45]<\/a> Bkz. \u0130kram \u00c7\u0131nar, E\u011fitim ve Otoriteye Ba\u011fl\u0131l\u0131k<\/em>, s.31-33.<\/p>\n

[46]<\/a> Bkz. Zekeriye Uluda\u011f, Modernizm S\u00fcrecinde Antipedagoji ve Kritik<\/em>, De\u011fi\u015fim Yay\u0131nlar\u0131,<\/p>\n

\u0130stanbul 2004, s.1 vd.<\/p>\n

[47]<\/a>Bkz. L. Wittgenstein, Felsefi Soru\u015fturmalar<\/em>, (\u00e7ev.: Deniz Kan\u0131t), K\u00fcyerel Yay\u0131nlar\u0131, \u0130stanbul 1998, s.243-315.<\/p>\n

[48]<\/a> V. T. Thayer, Religion in Public Education<\/em>, Viking Press, New York 1974, s.108.<\/p>\n

[49]<\/a>Bkz. \u0130kram \u00c7\u0131nar, E\u011fitim ve Otoriteye Ba\u011fl\u0131l\u0131k<\/em>, s.31-33.<\/p>\n

[50]<\/a>Bkz. Bet\u00fcl \u00c7otuks\u00f6ken, \u201cModernli\u011fin Vazge\u00e7ilmez Ko\u015fulu Olarak Laiklik\u201d, Kavramlara Felsefe ile Bakmak<\/em>, \u0130nsanc\u0131l Yay\u0131nlar\u0131, \u0130stanbul 1998, s.146-163.<\/p>\n

[51]<\/a>Bkz. Hasan Ayd\u0131n, \u201cEle\u015ftirel Akl\u0131n I\u015f\u0131\u011f\u0131nda Postmodernizm, Temel Dayanaklar\u0131 ve E\u011fitim Felsefesi\u201d. E\u011fitimde Politika Analizleri ve Stratejik Ara\u015ft\u0131rmalar Dergisi, cilt: I, say\u0131: 1 2006, s.27-49.<\/p>\n

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

– Aky\u00fcz, Y. (2012), T\u00fcrk E\u011fitim Tarihi (M\u00d6 1000-MS 2012)<\/em>, Ankara: PegemA Yay\u0131nlar\u0131.<\/p>\n

– Ayd\u0131n, H. (2006), \u201cEle\u015ftirel Akl\u0131n I\u015f\u0131\u011f\u0131nda Postmodernizm, Temel Dayanaklar\u0131 ve E\u011fitim Felsefesi\u201d, E\u011fitimde Politika Analizleri ve Stratejik Ara\u015ft\u0131rmalar Dergisi, <\/em>cilt: I, say\u0131: 1 (27-49)<\/p>\n

– Albayrak, N. (2009), T\u00fcrkiye T\u00fcrk\u00e7esinde Atas\u00f6zleri<\/em>, \u0130stanbul: Kap\u0131 Yay\u0131nlar\u0131.<\/p>\n

– Ba\u015far, H. (2013), \u201c\u00d6nyarg\u0131s\u0131z ve Ezbersiz E\u011fitim\u201d, Kuram ve Uygulamada E\u011fitim Y\u00f6netimi<\/em>, say\u0131: 34 (214-235).<\/p>\n

– Bayar, N. (2006), A\u00e7\u0131klamal\u0131 Yeni Kelimeler S\u00f6zl\u00fc\u011f\u00fc<\/em>, Ankara: Ak\u00e7a\u011f Yay\u0131nlar\u0131.<\/p>\n

– Billington, R. (1997), Felsefeyi Ya\u015famak<\/em>. (\u00e7ev. A. Y\u0131lmaz), \u0130stanbul: Ayr\u0131nt\u0131 Yay\u0131nlar\u0131.<\/p>\n

– \u00c7\u0131nar, \u0130. (1993), \u201cE\u011fitim ve Otoriteye Ba\u011fl\u0131l\u0131k\u201d, \u00c7a\u011fda\u015f E\u011fitim Dergisi<\/em>, say\u0131: 186 (31-33).<\/p>\n

– \u00c7otuks\u00f6ken, B. (1998), \u201cModernli\u011fin Vazge\u00e7ilmez Ko\u015fulu Olarak Laiklik\u201d, Kavramlara Felsefe ile Bakmak<\/em>, \u0130stanbul: \u0130nsanc\u0131l Yay\u0131nlar\u0131.<\/p>\n

– \u00c7otuks\u00f6ken, B. (2013), \u201cE\u011fitimin D\u00fcn\u00fc Bug\u00fcn\u00fc\u201d, Felsefe: \u00d6zne-S\u00f6ylem<\/em>. \u0130stanbul: Notos Yay\u0131nlar\u0131.<\/p>\n

– el-Ka\u015fgari, M. (2005), Div\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em>. (\u00e7ev.: S. T. Yurtsever-S. Erdi), \u0130stanbul: Kabalc\u0131 Yay\u0131nlar\u0131.<\/p>\n

– Ert\u00fcrk, S. (1994), E\u011fitimde Program Geli\u015ftirme<\/em>, Ankara: Meteksan Matbaac\u0131l\u0131k.<\/p>\n

– Ey\u00fcpo\u011flu, Z. (1989), T\u00fcrk\u00e7e K\u00f6kler S\u00f6zl\u00fc\u011f\u00fc<\/em>, \u0130stanbul: Remzi Kitapevi.<\/p>\n

– G\u00fclensoy, T. (2011), T\u00fcrkiye T\u00fcrk\u00e7esindeki T\u00fcrk\u00e7e S\u00f6zc\u00fcklerin K\u00f6ken Bilgisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, cilt: I, Ankara: TDK Yay\u0131nlar\u0131.<\/p>\n

– Kant, I. (1984), \u201cAyd\u0131nlanma Nedir?\u201d. Se\u00e7ilmi\u015f Yaz\u0131lar. <\/em>(\u00e7ev.: N. Bozkurt), \u0130stanbul: Remzi Yay\u0131nlar\u0131.<\/p>\n

– \u00d6zbek, A. (2010), \u201cDin E\u011fitimi \u0130le \u0130lgili Temel Kavramlar\u201d, Din E\u011fitimi ve Din Hizmetlerinde Rehberlik.<\/em>(Ed.: M. E. Ay), Eski\u015fehir: A\u00d6\u00dc Yay\u0131nlar\u0131.<\/p>\n

– P\u00fcsk\u00fcll\u00fco\u011flu, A. (1966), \u00d6z T\u00fcrk\u00e7e S\u00f6zc\u00fckler ve Terimler S\u00f6zl\u00fc\u011f\u00fc<\/em>, Ankara.<\/p>\n

– Sami, \u015e. (2009), K\u00e2m\u00fbs-i T\u00fcrk\u00ee<\/em>, cilt:I-II, \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n

– Thayer, V. T. (1974), Religion in PublicEducation<\/em>, New York: Viking Press.<\/p>\n

– Tok, T. N. (2012), \u201cT\u00fcrkiye\u2019deki Siyasal Partilerin E\u011fitim S\u00f6ylemleri ve Siyasalar\u0131\u201d, Kuram ve Uygulamada E\u011fitim Y\u00f6netimi<\/em>, cilt: 18, say\u0131: 2(273-312).<\/p>\n

– Uluda\u011f, Z. (2004), Modernizm S\u00fcrecinde Antipedagoji ve Kritik<\/em>, \u0130stanbul: De\u011fi\u015fim Yay\u0131nlar\u0131.<\/p>\n

– \u00dcnl\u00fc, S. (2012), Karahanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/em>, Konya: E\u011fitim yay\u0131nlar\u0131.<\/p>\n

– Warburton, N. (2000), A\u2019dan Z\u2019ye D\u00fc\u015f\u00fcnmek<\/em>, (\u00e7ev.: S. \u00c7al\u0131\u015fkan), Ankara: Dost Kitabevi.<\/p>\n

– Wittgenstein, L. (1998), Felsefi Soru\u015fturmalar<\/em>, (\u00e7ev.: Deniz Kan\u0131t), \u0130stanbul: K\u00fcyerel Yay\u0131nlar\u0131.<\/p>\n

– Yayla, A. (2005), \u201cE\u011fitim Kavram\u0131n\u0131n Etik A\u00e7\u0131dan Analizi\u201d, Y\u00dcEF Dergisi<\/em>, cilt: II, say\u0131: 1 (1-12).<\/p>\n","protected":false},"excerpt":{"rendered":"

E\u011fitimin \u00f6devi, e\u011fip b\u00fckmek de\u011fil, ki\u015filerin bili\u015fsel, duyu\u015fsal ve devini\u015fsel gizilg\u00fc\u00e7lerini geli\u015ftirmelerine, yarat\u0131c\u0131l\u0131klar\u0131n\u0131 serimlemelerine, bilgi ve de\u011fer \u00fcretilmesine olanak sa\u011flayarak bilgili ve erdemli bir insanl\u0131k in\u015fa etmektir. Bu ise ancak e\u011fitim s\u00fcrecindeki bireyleri, farkl\u0131 alternatiflerle y\u00fcz y\u00fcze getirmeyi, bunlar aras\u0131ndan gerek\u00e7eli se\u00e7imler yapmay\u0131 \u00f6\u011frenmeyi ve \u00f6\u011freni\u015fmeyi (kar\u015f\u0131l\u0131kl\u0131 \u00f6\u011frenmeyi), do\u011fru d\u00fc\u015f\u00fcnme y\u00f6ntemlerini i\u00e7selle\u015ftirmeyi, fikir, d\u00fc\u015f\u00fcnce, inan\u00e7, […]<\/p>\n","protected":false},"author":483,"featured_media":17336,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[176,215,221],"tags":[276,2071,237,2070],"class_list":["post-17334","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-139-sayi","category-egitim-bilimleri","category-felsefe","tag-egitim","tag-egitmek","tag-felsefe","tag-terbiye"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t