{"id":17361,"date":"2015-09-01T15:28:35","date_gmt":"2015-09-01T12:28:35","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=17361"},"modified":"2018-01-23T15:32:43","modified_gmt":"2018-01-23T12:32:43","slug":"felsefenin-tesellisi-ilac-niyetine-felsefe","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/09\/01\/felsefenin-tesellisi-ilac-niyetine-felsefe","title":{"rendered":"Felsefenin Tesellisi: \u0130la\u00e7 niyetine felsefe"},"content":{"rendered":"

Boethius hapishanedeki yata\u011f\u0131nda, akl\u0131n\u0131 kemiren sorulardan yorgun d\u00fc\u015fm\u00fc\u015f, hasta bir halde uzanmaktad\u0131r. Ba\u015f\u0131na gelen felaketlerden umutsuzca yak\u0131nmaktad\u0131r. \u015eiir Perileri ona h\u00fcz\u00fcnl\u00fc d\u00fc\u015f\u00fcnceler esinler. \u0130\u015fte tam o s\u0131rada, canl\u0131 ve zarif g\u00f6r\u00fcn\u00fcm\u00fcyle bir kad\u0131n belirir. Bu kad\u0131n\u0131n ad\u0131 Felsefe\u2019dir. Felsefe \u00f6nce \u015eiir Perilerini Boethius\u2019un ba\u015f\u0131ndan savmakla i\u015fe koyulur. B\u00f6ylelikle Boethius ve Felsefe aras\u0131nda bir diyalog ba\u015flar. Bir tiyatro oyununun a\u00e7\u0131l\u0131\u015f sahnesi tad\u0131ndaki bu giri\u015f, Boethius\u2019un idam\u0131n\u0131 beklerken yazd\u0131\u011f\u0131 Felsefenin Tesellisi<\/em>\u2019nde yer al\u0131yor. Manzum-nesir tarzda yaz\u0131lan eserde dramatik bir ton h\u00e2kim. Bu teatral atmosfer bizi daha ilk sat\u0131rlar\u0131nda yazar\u0131n bulundu\u011fu d\u00fcnyan\u0131n derinliklerine \u00e7ekiyor.<\/p>\n

Boethius\u2019u sona g\u00f6t\u00fcren olaylarla ili\u015fkili olarak d\u00f6nemin siyasi entrikalarla de\u011fi\u015fen \u00e7ehresine bakmak yerinde olur. Sunu\u015f yaz\u0131s\u0131nda g\u00f6rebilece\u011fimiz gibi, zor bir d\u00f6nem; Do\u011fu Roma \u0130mparatorlu\u011fu\u2019yla ili\u015fkilerinde siyasi ve dini alanda dengeyi korudu\u011fu bilinen B\u00fcy\u00fck Theodoricus, 518 y\u0131l\u0131nda Do\u011fu Roma\u2019da iktidar\u0131n de\u011fi\u015fmesiyle pani\u011fe kap\u0131l\u0131r. Senatus i\u00e7inde g\u00fcvensiz bir ortam do\u011far. Bunun sonucunda senatorlar aras\u0131nda krala ve vatana ihanet su\u00e7lamas\u0131 ba\u015f g\u00f6sterir. Roma hukuku ve k\u00fclt\u00fcr\u00fcne sayg\u0131l\u0131 Theodoricus\u2019un, benimsedi\u011fi \u00f6l\u00e7\u00fcl\u00fc siyaseti terk edip ak\u0131l d\u0131\u015f\u0131 uygulamalara giri\u015fmesi bu tarihlere rastlar.<\/p>\n

520 y\u0131l\u0131nda devletin en prestijli g\u00f6revlerinden say\u0131lan magister officiorum<\/em> g\u00f6revine getirilen Boethius, \u00e7ok de\u011fil, bundan 3 y\u0131l sonra d\u00f6nemin kral\u0131 Theodoricus\u2019a kar\u015f\u0131 suikast giri\u015fimine ortak oldu\u011fu iddias\u0131yla \u00f6l\u00fcme mahk\u00fbm edilir ve \u0130talya\u2019n\u0131n bug\u00fcn Pavia olarak bilinen Ticinum \u015fehrine g\u00f6nderilir. Unvan\u0131n\u0131, servetini, her \u015feyini kaybeden Boethius, kitab\u0131n ba\u015f\u0131nda kendisini idama g\u00f6t\u00fcren olaylar\u0131 bir bir anlat\u0131r. Bir anlamda kendi savunmas\u0131n\u0131 yapar. Sonras\u0131nda adalet, iyilik-k\u00f6t\u00fcl\u00fck, \u00f6d\u00fcl-ceza, kader, rastlant\u0131-zorunluluk, Tanr\u0131n\u0131n \u00f6ng\u00f6r\u00fcs\u00fc, insan\u0131n \u00f6zg\u00fcr iradesi, zaman gibi temel kavramlar \u00fczerinden birtak\u0131m sorgulamalara giri\u015fir. K\u00f6t\u00fcler cezas\u0131n\u0131 bulmaz, iyiler \u00f6d\u00fcllendirilmezken, adaletten s\u00f6z edilebilir mi? Kader nas\u0131l i\u015fler? Tanr\u0131n\u0131n \u00f6ng\u00f6r\u00fcs\u00fc insan\u0131n \u00f6zg\u00fcr se\u00e7imlerine engel midir? Felsefe\u2019nin refakatinde, Boethius\u2019un akl\u0131ndaki bu t\u00fcrden sorular ad\u0131m ad\u0131m a\u00e7\u0131kl\u0131\u011fa kavu\u015fur.<\/p>\n

Be\u015f kitaptan olu\u015fan Felsefenin Tesellisi<\/em>\u2019nde kadere isyanla ba\u015flayan sorgulama, \u00a0son kitapta Tanr\u0131sal \u00f6ng\u00f6r\u00fc ve insan\u0131n \u00f6zg\u00fcr iradesi aras\u0131ndaki ili\u015fkide d\u00fc\u011f\u00fcmlenir ve \u00e7\u00f6z\u00fcl\u00fcr. Boethius bu konudaki \u015f\u00fcphelerini \u015f\u00f6yle dile getirir: \u201c\u2026Tanr\u0131 her \u015feyi \u00f6nceden g\u00f6r\u00fcyorsa ve hi\u00e7bir \u015fekilde yan\u0131lm\u0131yorsa, \u00f6ng\u00f6r\u00fcn\u00fcn \u00f6nceden g\u00f6rd\u00fc\u011f\u00fc her \u015fey olmak zorundad\u0131r. Bu y\u00fczden ezelden beri Tanr\u0131 insanlar\u0131n yapt\u0131klar\u0131n\u0131, hatta d\u00fc\u015f\u00fcncelerini ve isteklerini \u00f6nceden biliyorsa, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc diye bir \u015fey olamaz!\u201d (1) Buna itiraz olarak Felsefe, bilgi t\u00fcrleri aras\u0131ndaki ayr\u0131ma i\u015faret eder, Tanr\u0131n\u0131n bilgisi ve insan\u0131n bilgisi aras\u0131ndaki farka. Tanr\u0131 ve insan a\u00e7\u0131s\u0131ndan zaman alg\u0131s\u0131 i\u00e7in de bir ayr\u0131ma gider. Felsefenin Tesellisi<\/em>\u2019yle ilk kar\u015f\u0131la\u015fmamda V. Kitaptaki sorgulama \u00f6rg\u00fcs\u00fcn\u00fc son derece zihin a\u00e7\u0131c\u0131 buldu\u011fumu hat\u0131rl\u0131yorum. Bu b\u00f6l\u00fcmde insan akl\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne bir kap\u0131 a\u00e7\u0131l\u0131r. Di\u011fer yandan bu, kitapta da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, insan\u0131n se\u00e7imleri ve eylemlerinden sorumlu oldu\u011fu anlam\u0131n\u0131 ta\u015f\u0131r.<\/p>\n

Kitab\u0131 ikinci kez elime al\u0131\u015f\u0131mda bende hayranl\u0131k uyand\u0131ran \u015feylerden biri \u015fuydu: Felsefe\u2019nin elbisesi. Bu elbisenin detaylar\u0131n\u0131 Boethius\u2019tan dinleyelim: \u201cZarif bir i\u015f\u00e7ilikle dokunmu\u015f incecik ipliklerle dikilmi\u015fti elbisesi, kuma\u015f\u0131 hi\u00e7 bozulmayacak derecede kaliteliydi. Sonradan kendisinden \u00f6\u011frendim ki, elleriyle dokumu\u015ftu onu. Ama uzun zamand\u0131r hi\u00e7 temizlenmedi\u011finden, is tutmu\u015f masklar gibi, rengi yer yer kararm\u0131\u015ft\u0131. Alt kenar\u0131na Yunanca \u043f harfi i\u015flenmi\u015fti, yakas\u0131na da \u0472 harfi. Bu iki harfin aras\u0131na, t\u0131pk\u0131 merdiven basamaklar\u0131 gibi, belli dereceler i\u015faretlenmi\u015fti. Bu derecelerle en alttaki harften en \u00fcstteki harfe bir y\u00fckseli\u015f s\u00f6z konusuydu.\u201d (2) Dipnotta belirtildi\u011fine g\u00f6re, elbisenin yakas\u0131ndaki \u0472 (Theta) kuramsal felsefeyi, ete\u011finin ucundaki \u043f (Pi) ise pratik felsefeyi simgeler. Felsefe\u2019nin karakter \u00e7izimi ilgi \u00e7ekicidir: A\u015f\u0131r\u0131 duygulu bir hava yaratan \u015eiir Perilerini odadan kovar, Boethius\u2019u akla davet eder, onunla neredeyse azarlay\u0131c\u0131 bir tonda konu\u015fur, akl\u0131 kar\u0131\u015fan Boethius\u2019un d\u00fc\u015f\u00fcncelerine \u00e7ekid\u00fczen verir. Ayr\u0131ca hat\u0131rlayal\u0131m, Platon\u2019un Symposion<\/em>\u2019unda Sokrates\u2019e Diotima ad\u0131nda bir kad\u0131n rehberlik eder.<\/p>\n

Boethius\u2019un d\u00fc\u015f\u00fcnce tarihinin k\u0131r\u0131lma noktas\u0131nda bulunmas\u0131yla birlikte ge\u00e7mi\u015f k\u00fclt\u00fcr\u00fc kendi \u00e7a\u011f\u0131na ta\u015f\u0131ma \u00e7abas\u0131 dikkate de\u011ferdir. \u201cSon Romal\u0131\u201d, \u201cilk Skolastik\u201d olarak an\u0131lan Boethius, ya\u015fam\u0131 s\u00fcresince Platon ve Aristoteles\u2019in eserlerini Latinceye \u00e7evirme ve yorumlama idealiyle hareket eder. B\u00f6ylece Antik Yunan d\u00fc\u015f\u00fcncesinin Latin d\u00fcnyas\u0131na tan\u0131t\u0131lmas\u0131na \u00f6nc\u00fcl\u00fck edenlerden biri olur. Aristoteles ve Platon\u2019dan ald\u0131\u011f\u0131 miras\u0131 kendi d\u00fc\u015f\u00fcnceleriyle harmanlar. \u00c7evirileri \u015funlard\u0131r: Aristoteles\u2019ten Birinci \u00c7\u00f6z\u00fcmlemeler<\/em>, Topika<\/em>, Kategoriler<\/em>, Yorum \u00dczerine<\/em>, Sofistlerin Yanl\u0131\u015f \u00c7\u0131kar\u0131mlar\u0131 \u00dczerine<\/em>, Porphyrios\u2019tan Isagoge<\/em>. Yorumlar\u0131: In Isagogen Porphyrii commenta (Porphyrios\u2019un Isagoge\u2019si \u00dczerine Yorumlar)<\/em>, In Ciceronis Topica (Cicero\u2019nun Topika Uyarlamas\u0131 \u00dczerine)<\/em>, Aristoteles\u2019in Yorum \u00dczerine<\/em> \u00e7al\u0131\u015fmas\u0131 hakk\u0131nda yazd\u0131\u011f\u0131 iki yorum, Kategoriler <\/em>\u00fczerine yorumlar\u0131. Kendi eserleri: De hypotheticis syllogismis (Hipotetik Sillojizm \u00dczerine)<\/em>, De syllogismo categorico (Kategorik Sillojizm \u00dczerine)<\/em>, \u00a0Introductio ad syllogismos categoricos (Kategorik Sillojizme Giri\u015f)<\/em>, De divisione (B\u00f6l\u00fcmleme \u00dczerine)<\/em>, De topicis differentiis (Konular Ayr\u0131m\u0131 \u00dczerine)<\/em>, teoloji konulu metinlerini i\u00e7eren Opuscula sacra<\/em>, Philosophiae consolatio (Felsefenin Tesellisi)<\/em>.<\/p>\n

Sonuna m\u0131 geldik? Puslu ve belirsiz tarafa bakmak kolay de\u011fil, bunun korku uyand\u0131ran taraflar\u0131 var. Ancak bir y\u00f6n\u00fcyle de heyecan verici; d\u00fc\u015f\u00fcncenin olgunla\u015fmas\u0131 yolunda bir a\u015fama olarak g\u00f6rebilece\u011fimiz orta\u00e7a\u011f felsefesi, d\u00f6nemin kavray\u0131\u015f\u0131na \u0131\u015f\u0131k tutacak bir hazine gizliyor. Kaybolan ve unutulan metinler ise ayr\u0131 bir merak konusu. IX. ve XV. y\u00fczy\u0131llar aras\u0131nda en \u00e7ok okunan ve at\u0131f yap\u0131lan eserlerinden biri olarak kabul edilen Felsefenin Tesellisi<\/em>, ba\u015fta yaz\u0131l\u0131\u015f amac\u0131, anlat\u0131m\u0131 ve sorgulamalar\u0131yla bug\u00fcn de etkileyici \u00f6zelli\u011fini koruyor.<\/p>\n

– Felsefenin Tesellisi, Boethius, Latinceden \u00c7ev. \u00c7i\u011fdem D\u00fcr\u00fc\u015fken, Alfa Yay\u0131nc\u0131l\u0131k, May\u0131s 2015, 271 s.<\/em><\/p>\n

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

1) Boethius, Felsefenin Tesellisi<\/em>, \u00c7ev. \u00c7i\u011fdem D\u00fcr\u00fc\u015fken, Alfa Yay\u0131nc\u0131l\u0131k, 3, V. Kitap, s. 236.<\/p>\n

2) Age., 1, I. Kitap, s.51-52.<\/p>\n

Direni\u015fler \u00e7a\u011f\u0131<\/strong><\/p>\n

Krizde Felsefe ve Direni\u015f<\/strong><\/p>\n

– Yunanistan ve Avrupa\u2019n\u0131n Gelece\u011fi-, Costas Douzinas, \u00c7ev. Tulga Bu\u011fra I\u015f\u0131k, Metis Yay\u0131nc\u0131l\u0131k, 2015, 301 s. <\/strong><\/p>\n

Bu kitap k\u00fcresel kriz ve direnme hakk\u0131, neoliberal biyopolitikalar ve do\u011frudan demokrasi, entelekt\u00fcellerin sorumlulu\u011fu ve \u00e7oklu\u011fun \u015fiirini konu al\u0131yor. Hukuk Profes\u00f6r\u00fc Costas Douzinas, Yunanistan \u00f6rne\u011finden yola \u00e7\u0131karak birbiri ard\u0131na patlak veren protesto, ayaklanma ve devrimlerin siyaset manzaras\u0131n\u0131 k\u00f6kten de\u011fi\u015ftirdi\u011fini \u00f6ne s\u00fcr\u00fcyor. Bu yeni siyaset direnme d\u00fcrt\u00fcs\u00fcn\u00fcn, insan ruhunun kal\u0131c\u0131 \u00f6zelli\u011finin son \u00f6rne\u011fi.<\/p>\n

Douzinas\u2019a g\u00f6re, Avrupa Birli\u011fi ve IMF, kriz zamanlar\u0131nda toplumu yeniden in\u015fa etme ko\u015fullar\u0131n\u0131 s\u0131namak i\u00e7in Yunanistan\u2019\u0131 kobay olarak kullanm\u0131\u015f, ancak \u00e7e\u015fitli direni\u015fler bu deneyin nesnesini bir siyasi \u00f6zne haline getirerek se\u00e7kinlerin planlar\u0131n\u0131 alt\u00fcst etmi\u015ftir. Demokrasi fikri ve demokrasinin s\u0131n\u0131rlar\u0131 do\u011fdu\u011fu yerde yeniden tan\u0131mlanmaktad\u0131r.<\/p>\n

Direni\u015f ve Estetik<\/strong><\/p>\n

– K\u00fcresel Ayaklanmalar \u00c7a\u011f\u0131nda-, Der. Aylin Kuryel, Beg\u00fcm \u00d6zden F\u0131rat, \u00c7ev. Birkan Ta\u015f, El\u00e7in Gen, Ay\u015fe Boren, \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, 2015, 439 s<\/strong>.<\/p>\n

Bu derleme, estetik ile siyaset, sanat ile hayat aras\u0131ndaki s\u0131n\u0131rlar\u0131 bulan\u0131kla\u015ft\u0131ran teorik ve pratik \u00e7abalara katk\u0131da bulunmay\u0131 ama\u00e7l\u0131yor. Sanat\u0131n profesyonelle\u015fmi\u015f ve \u00f6zelle\u015ftirilmi\u015f bir alana hapsolmas\u0131n\u0131, yarat\u0131c\u0131l\u0131\u011f\u0131n k\u00fclt\u00fcr end\u00fcstrileri taraf\u0131ndan tan\u0131mlanmas\u0131n\u0131 reddeden tart\u0131\u015fmalar a\u00e7may\u0131 hedefliyor. Sanat\u0131n ve esteti\u011fin, devrimci toplumsal d\u00f6n\u00fc\u015f\u00fcm tahayy\u00fclleriyle aras\u0131ndaki organik ba\u011f\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmaya \u00e7al\u0131\u015f\u0131yor. Bu do\u011frultuda, dada, s\u00fcrrealizm ve sit\u00fcasyonizm gibi radikal avangard hareketlerden 1990\u2019larda ba\u015flayan k\u00fcresel antikapitalist harekete, Filistin\u2019den Tahrir\u2019e, Paris Sinemateki\u2019nden Emek Sinemas\u0131\u2019na, Tekel Direni\u015fi\u2019nden Gezi Park\u0131\u2019na ve \u00d6zg\u00fcr Kazova\u2019ya uzanan m\u00fccadeleleri oda\u011f\u0131na al\u0131yor.<\/p>\n

T\u00fcrkiye\u2019de Alternatif Medya -Direni\u015f \u00c7a\u011f\u0131nda-<\/strong><\/p>\n

– Der. Bar\u0131\u015f \u00c7oban, Bora Ataman, Kafka Kitap, Haziran 2015, 533 s.\u00a0<\/strong><\/p>\n

Alternatif medya \u00e7al\u0131\u015fmalar\u0131 d\u00fcnyada daha toplumsal hareket \u00e7al\u0131\u015fmalar\u0131ndan beslenen \u00f6zerk bir medya \u00e7al\u0131\u015fmalar\u0131 alan\u0131d\u0131r. T\u00fcrkiye\u2019de bu y\u00f6nde kurucu bir hareketlilikten yeni s\u00f6z edilebilir. 2013 Haziran\u0131 bu y\u00f6ndeki geli\u015fimi ivmelendirmi\u015ftir. Ger\u00e7ek ve sanal a\u011flar\u0131n \u00fcst \u00fcste binerek melezle\u015ftirdi\u011fi kar\u015f\u0131t-kamusal alanlarda bir araya gelen yurtta\u015flar\u0131n kent meydan\u0131na akarak ger\u00e7ekle\u015ftirdi\u011fi i\u015fgal, Gezi Direni\u015finin de i\u00e7inde yer ald\u0131\u011f\u0131 \u00e7a\u011fda\u015f toplumsal hareketlere ait karakteristik bir \u00f6zellik. Bu kitab\u0131n ba\u015fl\u0131ca amac\u0131, alternatif medya \u00e7al\u0131\u015fmalar\u0131n\u0131n T\u00fcrkiye\u2019deki geli\u015fimine katk\u0131 sa\u011flamak. Kitaptaki makalelerin yar\u0131s\u0131 Gezi Direni\u015fini alternatif medya perspektifiyle ele alan \u00e7al\u0131\u015fmalar. Kitap, \u201cGezi Medyas\u0131\u201d, \u201cAlternatif Gazetecilik\/Dergicilik\u201d ve \u201cAlternatif Medya\/Alternatif K\u00fclt\u00fcr\u201d ba\u015fl\u0131kl\u0131 \u00fc\u00e7 ana b\u00f6l\u00fcmden olu\u015fuyor.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Boethius hapishanedeki yata\u011f\u0131nda, akl\u0131n\u0131 kemiren sorulardan yorgun d\u00fc\u015fm\u00fc\u015f, hasta bir halde uzanmaktad\u0131r. Ba\u015f\u0131na gelen felaketlerden umutsuzca yak\u0131nmaktad\u0131r. \u015eiir Perileri ona h\u00fcz\u00fcnl\u00fc d\u00fc\u015f\u00fcnceler esinler. \u0130\u015fte tam o s\u0131rada, canl\u0131 ve zarif g\u00f6r\u00fcn\u00fcm\u00fcyle bir kad\u0131n belirir. Bu kad\u0131n\u0131n ad\u0131 Felsefe\u2019dir. Felsefe \u00f6nce \u015eiir Perilerini Boethius\u2019un ba\u015f\u0131ndan savmakla i\u015fe koyulur. B\u00f6ylelikle Boethius ve Felsefe aras\u0131nda bir diyalog ba\u015flar. […]<\/p>\n","protected":false},"author":486,"featured_media":17362,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[176,221,511],"tags":[237,729,210],"class_list":["post-17361","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-139-sayi","category-felsefe","category-yayin-dunyasi","tag-felsefe","tag-felsefe-tarihi","tag-kitap"],"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