{"id":22830,"date":"2018-04-09T23:25:36","date_gmt":"2018-04-09T20:25:36","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=22830"},"modified":"2018-04-09T23:45:25","modified_gmt":"2018-04-09T20:45:25","slug":"diderot-ve-dalembertin-ansiklopedisi-fransiz-devriminin-dusunsel-kaynagi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2018\/04\/09\/diderot-ve-dalembertin-ansiklopedisi-fransiz-devriminin-dusunsel-kaynagi","title":{"rendered":"Diderot ve d\u2019Alembert\u2019in Ansiklopedi\u2019si:\u00a0Frans\u0131z Devrimi\u2019nin d\u00fc\u015f\u00fcnsel kayna\u011f\u0131"},"content":{"rendered":"

Frans\u0131z maddeci d\u00fc\u015f\u00fcn\u00fcrleri ve Ansiklopediciler, devlet, Kilise ve ku\u00adrulu d\u00fczen ile hak duygusunun ve akl\u0131n istemleri aras\u0131ndaki \u00e7eli\u015fkiyi irdeleyip ortaya koydular ve tepki g\u00f6sterdiler; insanlar\u0131n i\u00e7inde bulunduklar\u0131 ko\u015fulla\u00adr\u0131n bilincine varmalar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin ellerinden al\u0131namayacak bir \u015fey oldu\u011funu kavramalar\u0131n\u0131n d\u00fc\u015f\u00fcnsel olanaklar\u0131n\u0131 yaratt\u0131lar ve b\u00f6ylece Frans\u0131z Devrimi\u2019nin zeminini haz\u0131rlad\u0131lar.<\/em><\/p>\n

Diderot ve d\u2019Alembert\u2019in Ansiklopedi<\/em>\u2019si, kendinden \u00f6nceki ayn\u0131 t\u00fcr\u00adden yap\u0131tlardan, hem bi\u00e7im hem de i\u00e7erik bak\u0131m\u0131ndan nitel olarak ayr\u0131l\u0131r. Bu Ansiklopedi<\/em>\u2019nin bi\u00e7imsel \u00f6zellikleri aras\u0131nda, kendisinden \u00f6nce pek az \u00f6rne\u011fi olan abece d\u00fczenine g\u00f6re ger\u00e7ekle\u015ftirilmesini, hacmi bak\u0131m\u0131ndan Zedler\u2019in alt\u00adm\u0131\u015f sekiz ciltlik Universal Lexicon<\/em>\u2019u (1732-1750) d\u0131\u015f\u0131nda kendinden \u00f6nceki b\u00fct\u00fcn ansiklopedilerden daha b\u00fcy\u00fck olmas\u0131n\u0131, iki y\u00fczden fazla yaz\u0131n adam\u0131 ve bilgi\u00adnin katk\u0131s\u0131yla haz\u0131rlanmas\u0131n\u0131 sayabiliriz.<\/p>\n

\"\"\u201cBilgiler, insano\u011flu ve bu d\u00fcnya i\u00e7indir\u201d<\/strong><\/p>\n

\u0130\u00e7eriksel \u00f6zelli\u011fini de, Ansiklopedi<\/em>\u2019yi y\u00f6nlendiren bilgi anlay\u0131\u015f\u0131nda ve ma\u00adnevi ve ahlaksal ama\u00e7larda aramak gerekir. Diderot \u015f\u00f6yle diyor: \u201cGer\u00e7ekten de Ansiklopedi<\/em>\u2019nin amac\u0131 \u015fu yery\u00fcz\u00fcndeki b\u00f6l\u00fck p\u00f6r\u00e7\u00fck ve da\u011f\u0131n\u0131k bilgileri bir araya getirmek, birlikte ya\u015fad\u0131\u011f\u0131m\u0131z insanlara, bu bilgilerin genel sistemini a\u00e7\u0131klamak ve bizden sonra gelecek insanlara aktarmakt\u0131r. B\u00f6ylece daha \u00f6nceki y\u00fczy\u0131llarda yap\u0131lm\u0131\u015f \u00e7al\u0131\u015fmalar, daha sonraki y\u00fczy\u0131llar\u0131n i\u015fine yarayacak ve daha bilgili hale gelmi\u015f olan torunlar\u0131m\u0131z, hem daha erdemli ve hem de daha mutlu olacaklar ve biz de insan \u0131rk\u0131na yak\u0131\u015f\u0131r ki\u015filer olarak \u00f6l\u00fcp gidece\u011fiz\u201d. Burada \u00f6nemli olan nokta, bilgilerin, insano\u011flu ve bu d\u00fcnya i\u00e7in oldu\u011fu ve in\u00adsan\u0131 sadece onlar\u0131n erdemli ve mutlu k\u0131laca\u011f\u0131 d\u00fc\u015f\u00fcncesinin ileri s\u00fcr\u00fclmesi ve geleneksel, dinsel ve metafizik bilgi anlay\u0131\u015flar\u0131na kar\u015f\u0131t bir tutumun benimsen\u00admesidir. Bu da, Ansiklopedi<\/em>\u2019nin i\u00e7eri\u011fini genel olarak belirleyen ay\u0131rt edici bir \u00f6zelliktir. Nitekim, insan ya\u015fam\u0131 i\u00e7in b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yan zanaatlara ve teknik\u00adlere, Ansiklopedi<\/em>\u2019de, daha \u00f6nce rastlanmad\u0131k bi\u00e7imde \u00f6nem verilmesi de bunun bir sonucudur. Ama \u00fczerinde akl\u0131n i\u015flem yapt\u0131\u011f\u0131 duyumlar\u0131n, g\u00f6zlemlerin ve deneylerin bir sonucu olduklar\u0131 i\u00e7in, bilgilerde bir art arda geli\u015f, zincirleni\u015f ve t\u00fcreyi\u015f de vard\u0131r; yani bilgiler b\u00f6l\u00fck p\u00f6r\u00e7\u00fck ve rastlant\u0131sal olarak verilmemi\u015flerdir; bunun tam tersine belli bir sisteme dayan\u0131rlar. Bu durum, abece d\u00fczeni ile bilimler sistemini ya da soya\u011fac\u0131n\u0131 uzla\u015ft\u0131rma sorununu ortaya \u00e7\u0131karm\u0131\u015ft\u0131r ve Diderot\u2019nun bilimler s\u0131n\u0131flamas\u0131na \u00e7ok \u00f6nem vermesinin nedeni de, bilgi ve bilimlerdeki organik ba\u011f\u0131nt\u0131lar\u0131n ve sistemin g\u00f6zden kaybedilmemesini sa\u011fla\u00admak istemesidir.<\/p>\n

\u0130\u00e7eri\u011fi genel olarak belirleyen bu \u00f6zellikleri belirttikten sonra, Ansiklope<\/em>di<\/em>\u2019de baz\u0131 konularda ileri s\u00fcr\u00fclm\u00fc\u015f d\u00fc\u015f\u00fcnce ve g\u00f6r\u00fc\u015fleri a\u00e7\u0131klamaya \u00e7al\u0131\u015faca\u00ad\u011f\u0131z.<\/p>\n

Ansiklopedi\u2019de savunulan bilgi kuram\u0131<\/strong><\/p>\n

Bilginin kayna\u011f\u0131, s\u0131n\u0131r\u0131 ve de\u011feri sorununa, yani bilgi kuram\u0131<\/strong>na ili\u015fkin g\u00f6r\u00fc\u015flerde Ansiklopedi<\/em>\u2019nin tutumu \u00e7ok a\u00e7\u0131kt\u0131r. Bu g\u00f6r\u00fc\u015f, Descartes\u2019\u0131n temel ve kesin bir ilkeden (\u201cd\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m\u201d) yola \u00e7\u0131karak t\u00fcmdengelim yoluyla b\u00fct\u00fcn varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceyle temellendirmeye ve a\u00e7\u0131klamaya \u00e7al\u0131\u015fan ve do\u011frulu\u011fu Tanr\u0131n\u0131n metafizik g\u00fcvencesine ba\u011fl\u0131 olan felsefesinden farkl\u0131 ve ona kar\u015f\u0131tt\u0131r; Leibniz\u2019in t\u00f6zler aras\u0131nda Tanr\u0131n\u0131n \u00f6nceden kurdu\u011fu uyuma ve dolay\u0131s\u0131yla mant\u0131k ile varl\u0131k aras\u0131ndaki \u00f6zde\u015fli\u011fe dayanan bilgi anlay\u0131\u015f\u0131ndan da farkl\u0131d\u0131r. Ansiklopedi<\/em>\u2019de benimsenmi\u015f bilgi anlay\u0131\u015f\u0131, Bacon ve Locke\u2019un do\u011f\u00adrultusunda yer alan ve duyu verilerine, g\u00f6zleme, deneye ve akl\u0131n bunlar \u00fcze\u00adrinde yapt\u0131\u011f\u0131 i\u015fleme dayanan ampirik <\/strong>ya da duyumcu bir g\u00f6r\u00fc\u015ft\u00fcr. Dolay\u0131s\u0131yla bu anlay\u0131\u015f, hem Skolastik\u2019e hem de kendinden \u00f6nceki y\u00fczy\u0131l\u0131n ve \u00f6zellikle Des\u00adcartes ile Spinoza\u2019n\u0131n sistemlerine ters d\u00fc\u015fer. Bu a\u00e7\u0131dan, Ansiklopedi <\/em>d\u00fc\u015f\u00fcn\u00fcrle\u00adrinin ak\u0131l sistemi<\/strong>ni bir yana b\u0131rak\u0131p \u201csistem akl\u0131\u201dna y\u00f6neldiklerinin ileri s\u00fcr\u00fclme\u00adsi yerindedir. Burada dikkat edilmesi gereken nokta, \u00f6nceki y\u00fczy\u0131lda oldu\u011fu gibi Ansiklopediciler\u2019in de, akl\u0131n b\u00fct\u00fcn insanlarda tek ve bir oldu\u011funa ve bilgi bak\u0131m\u0131ndan en g\u00fcvenilir kayna\u011f\u0131 olu\u015fturdu\u011funa, duyumcu olmalar\u0131na ra\u011fmen inanm\u0131\u015f olmalar\u0131d\u0131r. Ama onlar\u0131n duyu verileri ve deneyler \u00fczerinde i\u015flemler yapan bu akl\u0131, kapal\u0131 bir sisteme de\u011fil, ilerleyen bir bilgiye, a\u00e7\u0131k bir bilgi d\u00fcn\u00adyas\u0131na ula\u015ft\u0131ran bir yetidir. Ansiklopediciler, kabullenilmi\u015f b\u00fct\u00fcn inan\u00e7lar\u0131, bil\u00adgileri, de\u011ferleri, gelenekleri, toplumsal kurumlar\u0131, b\u00f6yle bir akl\u0131n s\u00fczgecinden ge\u00e7irip ele\u015ftirmeye y\u00f6nelmi\u015flerdir.<\/p>\n

Ansiklopedi<\/em>\u2019nin savundu\u011fu bilgi anlay\u0131\u015f\u0131, metafizik sorunlar\u0131n do\u011fal ola\u00adrak bir yana b\u0131rak\u0131lmas\u0131 sonucunu verdi. Ger\u00e7i Ansiklopedi<\/em>\u2019de metafizik s\u00f6zc\u00fc\u00ad\u011f\u00fcn\u00fcn kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz ama, al\u0131\u015f\u0131lagelmi\u015f anlam\u0131ndan \u00e7ok farkl\u0131 bir anlamda kullan\u0131l\u0131yor bu s\u00f6zc\u00fck. D\u2019Alembert \u00d6ndeyi\u015f\u2019te \u015f\u00f6yle diyor: \u201cLocke\u2019un, a\u015fa\u011f\u0131 yukar\u0131, Newton\u2019\u0131n fizi\u011fi yaratt\u0131\u011f\u0131 gibi metafizi\u011fi yaratt\u0131\u011f\u0131 s\u00f6ylenebilir. (…) K\u0131sacas\u0131, metafizi\u011fi olmas\u0131 gerekene, yani ruhun deneysel fizi\u011fine (…) indirge\u00addi\u201d. Dolay\u0131s\u0131yla, mutlak varl\u0131k, Tanr\u0131, ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc gibi metafizik sorun\u00adlarda Ansiklopedi<\/em>\u2019de a\u011f\u0131r basan g\u00f6r\u00fc\u015f\u00fcn ku\u015fkuculuk, bilinemezcilik ya da mad\u00addecilik oldu\u011fu s\u00f6ylenebilir. Nitekim d\u2019Alembert bilinemezcidir; Diderot ise, \u00f6nce tek bir Tanr\u0131n\u0131n var oldu\u011funu bu d\u00fcnyay\u0131 etkiledi\u011fini ileri s\u00fcren Tanr\u0131c\u0131l\u0131k<\/strong> g\u00f6r\u00fc\u015f\u00fcne, sonra vahyi kabul etmeyen, ama bir Tanr\u0131sall\u0131\u011f\u0131n ve do\u011fal bir dinin var oldu\u011funa inanan yaradanc\u0131l\u0131k<\/strong>\u2019a ba\u011flanm\u0131\u015f, daha sonra do\u011fac\u0131l\u0131\u011f\u0131 benimse\u00admi\u015f ve en sonunda, i\u00e7kin bir t\u00fcmtanr\u0131c\u0131l\u0131kta ya da maddecilikte karar k\u0131lm\u0131\u015ft\u0131r. Ama Rousseau ya da Voltaire gibi din konusunda Tanr\u0131c\u0131l\u0131k ve yaradanc\u0131l\u0131k gibi farkl\u0131 g\u00f6r\u00fc\u015fleri de benimsemi\u015f olsalar, Ansiklopediciler\u2019in hemen hepsinin ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fc, ba\u011fnazl\u0131\u011f\u0131, kurumla\u015fm\u0131\u015f dini ve dolay\u0131s\u0131yla kurulu d\u00fczeni \u015fiddetle ele\u015ftirdiklerini unutmamak gerekir. Ger\u00e7ekten de bu d\u00fc\u015f\u00fcn\u00fcrlerin amac\u0131, yayg\u0131n ve kal\u0131pla\u015fm\u0131\u015f inan\u00e7lar\u0131 ak\u0131l \u0131\u015f\u0131\u011f\u0131nda inceleyip ge\u00e7ersizliklerini g\u00f6stermek ve insano\u011fluna ele\u015ftirel bilincini ve do\u011fal \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kazand\u0131r\u00admakt\u0131.<\/p>\n

Din sorununa ili\u015fkin farkl\u0131 yakla\u015f\u0131mlar<\/strong><\/p>\n

Din<\/strong> sorunu, genellikle Ayd\u0131nlanmac\u0131lar\u2019\u0131n ve \u00f6zellikle Ansiklopedici\u00adler\u2019in \u00fczerinde en fazla tart\u0131\u015ft\u0131klar\u0131 sorunlardan biridir. \u00d6zg\u00fcr d\u00fc\u015f\u00fcncenin ve akl\u0131n y\u00fcceltilmesi, Ansiklopediciler\u2019i din konusunda da bir ak\u0131l dini kavram\u0131na y\u00f6neltmi\u015fti. Bu, b\u00fct\u00fcn dinsel inan\u00e7 farklar\u0131ndan s\u0131yr\u0131lm\u0131\u015f, gelenekten kurtul\u00admu\u015f bir dindi; yani, do\u011fal dindi. Ama bu din anlay\u0131\u015f\u0131, Ansiklopediciler\u2019i ve o d\u00f6nemin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 etkileyen XVIII. y\u00fczy\u0131l Frans\u0131z maddeci d\u00fc\u015f\u00fcn\u00fcr\u00adlerinin tanr\u0131tan\u0131mazl\u0131\u011f\u0131yla \u00e7at\u0131\u015fma i\u00e7indeydi. Voltaire\u2019in, H\u0131ristiyan inan\u00e7lar\u0131n\u0131 k\u0131yas\u0131ya ele\u015ftirmesine ra\u011fmen Tanr\u0131tan\u0131mazl\u0131\u011f\u0131 da reddetmesinden \u00f6t\u00fcr\u00fc, bir ak\u0131l dininin ve tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kabul edilmesi gerekti\u011fi sonucuna varmas\u0131, bu \u00e7at\u0131\u015fmay\u0131 \u00e7\u00f6zmeye y\u00f6nelik bir \u00e7aban\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Voltaire, maddecili\u011fin ah\u00adlaka bir temel sa\u011flayamayaca\u011f\u0131n\u0131 ve ancak yaradanc\u0131l\u0131\u011f\u0131n kabul etti\u011fi anlamda bir tanr\u0131n\u0131n varl\u0131\u011f\u0131na inanman\u0131n, bu gerekli temeli olu\u015fturabilece\u011fini de d\u00fc\u015f\u00fc\u00adn\u00fcyordu. Dolay\u0131s\u0131yla \u201cTanr\u0131 olmasayd\u0131, onu yaratmam\u0131z gerekirdi\u201d demesinin anlam\u0131n\u0131, bu ba\u011flamda aramak gerekir. Diderot ise, tam anlam\u0131yla tanr\u0131tan\u0131\u00admaz olmad\u0131\u011f\u0131 halde, do\u011fan\u0131n, organik ve dinamik bir yap\u0131s\u0131 oldu\u011funu, kendi kendine \u00e7alan bir piyanoya benzedi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in, bir tanr\u0131ya da gereksi\u00adnimi olmad\u0131\u011f\u0131 sonucuna varm\u0131\u015ft\u0131. Maddecili\u011fi mant\u0131ksal sonu\u00e7lar\u0131na kadar g\u00f6\u00adt\u00fcren ve sistemli bir bi\u00e7imde a\u00e7\u0131klayan Baron d\u2019Holbach ise, tanr\u0131 kavram\u0131n\u0131n, insano\u011flunun korkular\u0131ndan ve bilgisizli\u011finden kaynakland\u0131\u011f\u0131n\u0131 ileri s\u00fcrer; maddeden ba\u015fka hi\u00e7bir \u015feyin ger\u00e7ek bir varl\u0131\u011f\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi i\u00e7in de, hem H\u0131ristiyanl\u0131k\u2019la, hem tanr\u0131c\u0131l\u0131kla, hem de yaradanc\u0131l\u0131kla \u00e7at\u0131\u015f\u0131r. Sadece felsefi gerek\u00e7eler y\u00fcz\u00fcnden de\u011fil, insan\u0131n yozla\u015fmas\u0131n\u0131n ve ya\u015fam\u0131ndaki sefaletin ve zavall\u0131l\u0131\u011f\u0131n, tanr\u0131ya inanmaktan kaynakland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in de dine kar\u015f\u0131d\u0131r.<\/p>\n

Devlet, iktidar ve tarih konular\u0131na bak\u0131\u015f<\/strong><\/p>\n

Devlet <\/strong>ve siyasal iktidar<\/strong> konusunda Ansiklopediciler\u2019in genel olarak ayd\u0131n ve bilgili bir h\u00fck\u00fcmdar (ayd\u0131n despot) y\u00f6netimini ya da me\u015fruti monar\u015fiyi sa\u00advunduklar\u0131 s\u00f6ylenebilir. Bu belki de, d\u00fc\u015f\u00fcncelerini, iktidar\u0131n ve din \u00e7evreleri\u00adnin tehdidi alt\u0131nda \u00f6zg\u00fcrce a\u00e7\u0131klamaktan ka\u00e7\u0131nmak zorunda kalm\u0131\u015f olmalar\u0131\u00adn\u0131n bir sonucudur. Ama bu d\u00fc\u015f\u00fcn\u00fcrlerin hemen hepsi, dinin ve devlet i\u015flerinin ayr\u0131lmas\u0131ndan; e\u011fitimin ve ba\u015fka toplum kurumlar\u0131n\u0131n din adamlar\u0131n\u0131n deneti\u00adminden kurtar\u0131lmas\u0131ndan, yani laiklikten yanad\u0131rlar. Onlara g\u00f6re, devlet, top\u00adlum yarar\u0131na \u00e7al\u0131\u015fmal\u0131; toplumun d\u00fczenini ve mutlulu\u011funu sa\u011flamal\u0131; yurtta\u015f\u00adlar\u0131n ki\u015fisel inan\u00e7lar\u0131na ve d\u00fc\u015f\u00fcncelerine kar\u0131\u015fmamal\u0131d\u0131r. Devletin yetkisi ve g\u00f6revi, hukuk ve yasa alan\u0131na giren etkinlikler ve edimlerle s\u0131n\u0131rl\u0131d\u0131r. Dolay\u0131\u00ads\u0131yla devlet, yurtta\u015flar\u0131n ya\u015fam\u0131na, ancak bu a\u00e7\u0131dan ve bu alanda m\u00fcdahale edebilir. Bu arada, Ansiklopediciler\u2019in, ekonomi alan\u0131nda, din ve siyaset felsefesindeki kadar ele\u015ftirici ve \u201cilerici\u201d olmad\u0131klar\u0131n\u0131; genellikle \u00f6zel m\u00fclkiyeti ve ekonomik liberalizmi savunduklar\u0131n\u0131 belirtelim.<\/p>\n

\"\"
Delacroix\u2019n\u0131n Frans\u0131z Devrimi\u2019ni betimleyen \u00fcnl\u00fc tablosu.<\/figcaption><\/figure>\n

\u0130nsanl\u0131k tarihinde ilerlemenin ka\u00e7\u0131n\u0131lmaz bi\u00e7imde ve kesintisiz olarak ger\u00e7ekle\u015fti\u011fi d\u00fc\u015f\u00fcncesi, genellikle Ayd\u0131nlanma felsefesine ve Ansiklopediciler\u2019e ba\u011flan\u0131r. Oysa, Diderot ve d\u2019Alembert, tarih<\/strong> konusunda tam anlam\u0131yla iyimser bir g\u00f6r\u00fc\u015f benimsemi\u015f de\u011fillerdir. Bu d\u00fc\u015f\u00fcn\u00fcrlerin her ikisi de, eski bir tarih g\u00f6r\u00fc\u015f\u00fcn\u00fc benimserler. Bu g\u00f6r\u00fc\u015f, tarihte b\u00fcy\u00fck k\u00fclt\u00fcr ilerlemeleri ger\u00e7ek\u00adle\u015fti\u011fini, ama bunlar\u0131n, daha sonra \u201cdevrimler\u201dle kesintiye u\u011frad\u0131\u011f\u0131n\u0131; b\u00fcy\u00fck y\u0131k\u0131mlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve imparatorluklarla uygarl\u0131klar\u0131n silinip gitti\u011fini ileri s\u00fcrer. Diderot \u015f\u00f6yle diyor: \u201cFilanca adam\u0131n nereye kadar ilerleyece\u011fi pek bilinemez. \u0130nsan t\u00fcr\u00fcn\u00fcn nereye kadar gidece\u011fi, ilerlemelerine set \u00e7ekilmese neler yapabilece\u011fi konusundaki bilgimiz ise, bundan da az\u201d. D\u2019Alembert de \u201cbarbarl\u0131\u011f\u0131n y\u00fczy\u0131llar s\u00fcrd\u00fc\u011f\u00fcn\u00fc\u201d belirtiyor. Dolay\u0131s\u0131yla Diderot, Ansiklopedi\u00adciler\u2019in ortak \u00e7al\u0131\u015fmas\u0131n\u0131n ve giri\u015fiminin, ileriye uzanan kar\u015f\u0131 konmaz bir y\u00fcr\u00fc\u00ady\u00fc\u015f\u00fcn belirli bir evresi de\u011fil, uygarl\u0131klar\u0131n \u00f6l\u00fcm\u00fcne kar\u015f\u0131 bir g\u00fcvence; Bat\u0131\u2019n\u0131n \u201cyaz\u0131n d\u00fcnyas\u0131n\u0131n R\u00f6nesans\u2019\u0131ndan\u201d bu yana ger\u00e7ekle\u015ftirdi\u011fi en de\u011ferli edin\u00e7le\u00adrin sakland\u0131\u011f\u0131 sa\u011flam bir depo oldu\u011funu s\u00f6yl\u00fcyor.<\/p>\n

Frans\u0131z Devrimi\u2019ne zemin haz\u0131rlad\u0131lar<\/strong><\/p>\n

Ansiklopediciler\u2019in b\u00fcy\u00fck katk\u0131s\u0131yla; ak\u0131l, deney bilgisi ve ele\u015ftiri \u00fczerin\u00adde temellenmi\u015f bir yeni d\u00fc\u015f\u00fcnce tarz\u0131n\u0131n radikal bir bi\u00e7imde ortaya konmas\u0131 ve savunulmas\u0131, devrimden \u00f6nce Frans\u0131z halk\u0131n\u0131n ya\u015fam ko\u015fullar\u0131 ve siyasal ikti\u00addar\u0131n tutumuyla derinden ili\u015fkilidir. Halk\u0131n sefaleti, yozla\u015fm\u0131\u015f ve \u00e7\u00fcr\u00fcm\u00fc\u015f sa\u00adray hayat\u0131 ve despot bir iktidar, ikiy\u00fczl\u00fc din adamlar\u0131, o d\u00f6nemde Fransa\u2019da, geleneklerin ve manevi de\u011fer diye ileri s\u00fcr\u00fclen \u015feylerin birer aldatmacadan ba\u015fka \u015fey olmad\u0131\u011f\u0131n\u0131; insanlar\u0131n g\u00f6z\u00fc \u00f6n\u00fcne, ister istemez seriyordu. Bu du\u00adrumda, Frans\u0131z maddeci d\u00fc\u015f\u00fcn\u00fcrleri ve Ansiklopediciler, devlet, Kilise ve ku\u00adrulu d\u00fczen ile hak duygusunun ve akl\u0131n istemleri aras\u0131ndaki \u00e7eli\u015fkiyi irdeleyip ortaya koydular ve tepki g\u00f6sterdiler; insanlar\u0131n i\u00e7inde bulunduklar\u0131 bu ko\u015fulla\u00adr\u0131n bilincine varmalar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin ellerinden al\u0131namayacak bir \u015fey oldu\u011funu kavramalar\u0131n\u0131n d\u00fc\u015f\u00fcnsel olanaklar\u0131n\u0131 yaratt\u0131lar ve b\u00f6ylece Frans\u0131z Devrimi\u2019nin zeminini haz\u0131rlad\u0131lar.<\/p>\n

Antik\u00e7a\u011f felsefesinde oldu\u011fu gibi Yeni\u00e7a\u011f felsefesinde de, metafizik ve varl\u0131kbilim sorunlar\u0131 \u00fczerinde duran bir d\u00fc\u015f\u00fcnce evresinden sonra, toplum, k\u00fclt\u00fcr ve insan sorunlar\u0131n\u0131n a\u011f\u0131r bast\u0131\u011f\u0131 ele\u015ftirel bir evrenin geldi\u011fi felsefe ta\u00adrihlerinde belirtilir. Ger\u00e7ekten de Ayd\u0131nlanma<\/strong>, XVII. y\u00fczy\u0131l\u0131n b\u00fcy\u00fck felsefe sis\u00adtemlerinden sonra ortaya \u00e7\u0131k\u0131yor ve bu bak\u0131mdan antik\u00e7a\u011f\u0131n Sofistler d\u00f6nemi\u00adni hem hat\u0131rlat\u0131yor hem de onunla bir\u00e7ok benzerlik g\u00f6steriyor. Ayd\u0131nlanma, R\u00f6nesans\u2019tan beri ele al\u0131nan ama, net ve kesin bir bi\u00e7imde irdelenmeyen insan sorunlar\u0131 \u00fczerinde duruyor. Bunu da, akla ve deney bilgisine dayanarak ileri s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015flerle temellendirmeye \u00e7al\u0131\u015f\u0131yor; do\u011fa\u00fcst\u00fc ilkelere ba\u015fvurmaks\u0131z\u0131n, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada insandan kaynaklanan ve insan-i\u00e7in olan bir ya\u015fam kurmak amac\u0131n\u0131 g\u00fcd\u00fcyor. Ayd\u0131nlanma\u2019n\u0131n Sofistler\u2019le ba\u015fka bir\u00e7ok ortak nok\u00adtas\u0131 da var. Sofistler\u2019in Grek ayd\u0131nlanmas\u0131nda, insan\u0131n her \u015feyin \u00f6l\u00e7\u00fcs\u00fc olarak kabul edilmesi; kendisinden \u00f6nceki felsefeye kar\u015f\u0131t olarak insan ve k\u00fclt\u00fcr so\u00adrunlar\u0131n\u0131n ele al\u0131nmas\u0131; ger\u00e7e\u011fin, g\u00f6zlem ve deney bilgisiyle irdelenmesi; top\u00adlum konusunda, devletin bir s\u00f6zle\u015fmeden do\u011fdu\u011fu ve dolay\u0131s\u0131yla ona g\u00f6re d\u00fc\u00adzenlenmesi gerekti\u011finin, insanlar\u0131n do\u011fal bak\u0131mdan e\u015fit olduklar\u0131n\u0131n ve dola\u00ady\u0131s\u0131yla \u00f6zg\u00fcr ve k\u00f6le insan ayr\u0131m\u0131n\u0131n savunulamayaca\u011f\u0131n\u0131n; dinin, iktidardaki zeki kimseler taraf\u0131ndan halka boyun e\u011fdirilmesini sa\u011flamak i\u00e7in uydurulmu\u015f bir kurum oldu\u011funun ileri s\u00fcr\u00fclmesi; d\u00fc\u015f\u00fcncelerin geni\u015f kitlelere yay\u0131lmak is\u00adtenmesi, bu t\u00fcr ortak noktalard\u0131r. K\u00fclt\u00fcr\u00fcn sorgulanmas\u0131 diye \u00f6zetleyebilece\u011fi\u00admiz bu ortak \u00e7aba, Ayd\u0131nlanma\u2019da \u00f6zellikle Rousseau\u2019da doruk noktas\u0131na ula\u00ad\u015f\u0131r ve tarihsel olan\u0131n yapay ve yozla\u015fm\u0131\u015f, do\u011fal olan\u0131n ise sa\u011fl\u0131kl\u0131 ve do\u011fru ol\u00addu\u011fu kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n ortaya konmas\u0131na yol a\u00e7ar. Bu ba\u011flamda, Rousseau\u2019nun Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fc radikal bir sorgulamadan ge\u00e7irdi\u011fi; do\u011furdu\u011fu k\u00f6t\u00fc sonu\u00e7lar\u0131 ortaya koydu\u011fu ve dolay\u0131s\u0131yla k\u00fclt\u00fcr sorununun tam anlam\u0131yla ilk olarak onun ya\u00adp\u0131tlar\u0131nda ortaya kondu\u011fu ve k\u00fclt\u00fcr\u00fcn kendi\u2019nin-bilinci\u2019ne vard\u0131\u011f\u0131 s\u00f6ylenebi\u00adlir.<\/p>\n

Ayd\u0131nlanma\u2019n\u0131n s\u0131n\u0131rl\u0131l\u0131klar\u0131<\/strong><\/p>\n

Diderot, g\u00fctt\u00fckleri amac\u0131n \u201cyayg\u0131n ve ortak d\u00fc\u015f\u00fcnce tarz\u0131n\u0131 de\u011fi\u015fikli\u011fe u\u011fratmak\u201d oldu\u011funu s\u00f6yl\u00fcyordu. Ger\u00e7ekten de Ayd\u0131nlanmac\u0131lar ve Ansiklope\u00addiciler, bilginin yan\u0131 s\u0131ra, ona ba\u011f\u0131nt\u0131l\u0131 olarak eyleme de \u00f6nem veriyorlard\u0131. Lucien Goldmann\u2019\u0131n belirtti\u011fi gibi, Ayd\u0131nlanmac\u0131lar, \u201cbilme ile eylemin aras\u0131ndaki s\u0131k\u0131 ba\u011f\u0131n bilincindeydiler. Ama onlar, ister do\u011faya ister insan toplumuna ili\u015fkin olsun, praksisi <\/em>(insan etkinli\u011fini), insan eyleminde ya da ayn\u0131 amac\u0131 g\u00fcden bir\u00ad\u00e7ok bireyin e\u015fzamanl\u0131 eyleminde, bilme yoluyla edinilmi\u015f \u00f6zerk bilgilerin do\u011f\u00adrudan uygulanmas\u0131 olarak g\u00f6r\u00fcyorlard\u0131. Onlar i\u00e7in, ister do\u011fa bilimleri, ister toplum bilimleri s\u00f6z konusu olsun, bilim, varl\u0131\u011f\u0131 ve geli\u015fimi, hi\u00e7 ku\u015fkusuz pratik gereksinimlerle ve bireylerin deneyimleriyle desteklenmi\u015f ve hatta olanakl\u0131 k\u0131\u00adl\u0131nm\u0131\u015f \u00f6zerk bir ger\u00e7eklikti; ama bu bilimin i\u00e7eri\u011fi, insanlar\u0131n tarihsel eylemiyle hi\u00e7bir \u015fekilde belirlenmemi\u015fti. Dolay\u0131s\u0131yla praksis<\/em>in, toplum ya\u015fam\u0131nda, ku\u00adramsal bilgilerin ve ahlaksal ilkelerin uygulanmas\u0131 olarak \u00f6nemli bir rol\u00fc vard\u0131 ve praksis<\/em>, merak\u0131n ve ara\u015ft\u0131rman\u0131n geli\u015fmesinde yararl\u0131 ya da zararl\u0131 bir etken olabilirdi; ama s\u00f6zc\u00fc\u011f\u00fcn ger\u00e7ek ve dar anlam\u0131nda, hakikatin i\u00e7eri\u011fi \u00fczerinde<\/strong> etki g\u00f6sterebilen ve insan ile toplumu nitel bir d\u00f6n\u00fc\u015f\u00fcme u\u011fratabilen bir yarat\u0131c\u0131 et\u00adkinlik de\u011fildi. K\u0131sacas\u0131, Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrleri, d\u00fc\u015f\u00fcnce ile eylem aras\u0131ndaki ba\u011f\u0131nt\u0131lar\u0131n diyalektik karakterini hi\u00e7bir zaman sezinlememi\u015flerdi\u201d.<\/p>\n

Ayr\u0131ca, Ayd\u0131nlanma\u2019n\u0131n kat\u0131\u015f\u0131ks\u0131z ak\u0131lsal bir d\u00fc\u015f\u00fcn\u00fc\u015f ve kavray\u0131\u015f \u00fczerin\u00adde temellendirilmek istenmesinin, bu d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131, kar\u015f\u0131s\u0131na dikilip ele\u015ftir\u00addi\u011fi nesneyle yani dinle diyalektik olarak belirlenmeye zamanla yol a\u00e7t\u0131\u011f\u0131 ve ayn\u0131 ak\u0131m\u0131n kendine \u00f6zg\u00fc bir \u00e7e\u015fit ba\u011fnazl\u0131\u011fa ve ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011fe s\u00fcr\u00fcklenme\u00adsine yol a\u00e7t\u0131\u011f\u0131 da s\u00f6ylenebilir. Kat\u0131\u015f\u0131ks\u0131z, salt ve formel bir d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn insan ger\u00e7ekli\u011fini, dinin ve inanc\u0131n kayna\u011f\u0131n\u0131 ve ona duyulan gereksinimin anlam\u0131n\u0131 kavrayamayaca\u011f\u0131; soyut bir insan imgesiyle yetinmek zorunda kalaca\u011f\u0131, Ayd\u0131nlanma\u2019ya y\u00f6nelik irdelemelerde \u00e7ok kez dile getirilmi\u015ftir. Hegel ve Goethe de Ayd\u0131nlanma\u2019y\u0131 bu a\u00e7\u0131dan ele\u015ftirirler ve dolay\u0131s\u0131yla, romantik<\/strong>, trajik<\/strong> ya da di\u00ad<\/strong>yalektik<\/strong> d\u00fcnya g\u00f6r\u00fc\u015flerine, bir t\u00fcr zemin haz\u0131rlarlar.<\/p>\n

Not:<\/strong> Bu makale, Ansiklopedi<\/em>\u2019nin Yap\u0131 ve Kredi Yay\u0131nlar\u0131\u2019ndan 2000 y\u0131l\u0131nda \u00e7\u0131kan bask\u0131s\u0131na Selahattin Hilav\u2019\u0131n yazd\u0131\u011f\u0131 \u201cAnsiklopedi ve Ayd\u0131nlanma Felsefesi\u201d ba\u015fl\u0131kl\u0131 \u00f6ns\u00f6z\u00fcnden al\u0131nm\u0131\u015ft\u0131r. Ba\u015fl\u0131\u011f\u0131 ve araba\u015fl\u0131klar\u0131 biz koyduk.<\/p>\n

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

1) K\u00e2muran Birand, 18. As\u0131r Frans\u0131z Tefekk\u00fcr\u00fc ve Nam\u0131k Kemal, Felsefe Arkivi, say\u0131 1, 1945.<\/p>\n

2) Lucien Goldmann, La Bourgeoisie Chretienne et les Lumieres.<\/p>\n

3) Macit G\u00f6kberk, Felsefe Tarihi.<\/p>\n

4) Horkheimer-Adorno, Dialectic of Enlightenment.<\/p>\n

5) Jean Hyppolite, Geni\u015fe et Structure de la Phenomenologie de l\u2019Espirit de Hegel.<\/p>\n

6) Alain Pons, Introduction, Encyclopedic ou Dictionnaire raisonni des Sciences des Arts et des Metiers.<\/p>\n

7) Hilmi Ziya \u00dclken, T\u00fcrkiye\u2019de \u00c7a\u011fda\u015f D\u00fc\u015f\u00fcnce Tarihi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Frans\u0131z maddeci d\u00fc\u015f\u00fcn\u00fcrleri ve Ansiklopediciler, devlet, Kilise ve ku\u00adrulu d\u00fczen ile hak duygusunun ve akl\u0131n istemleri aras\u0131ndaki \u00e7eli\u015fkiyi irdeleyip ortaya koydular ve tepki g\u00f6sterdiler; insanlar\u0131n i\u00e7inde bulunduklar\u0131 ko\u015fulla\u00adr\u0131n bilincine varmalar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin ellerinden al\u0131namayacak bir \u015fey oldu\u011funu kavramalar\u0131n\u0131n d\u00fc\u015f\u00fcnsel olanaklar\u0131n\u0131 yaratt\u0131lar ve b\u00f6ylece Frans\u0131z Devrimi\u2019nin zeminini haz\u0131rlad\u0131lar. Diderot ve d\u2019Alembert\u2019in Ansiklopedi\u2019si, kendinden \u00f6nceki ayn\u0131 t\u00fcr\u00adden […]<\/p>\n","protected":false},"author":205,"featured_media":22833,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[73,221,28],"tags":[1807,227,2792,2791,410],"class_list":["post-22830","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-35-sayi","category-felsefe","category-sosyal-bilimler","tag-ansiklopedi","tag-aydinlanma","tag-dalembert","tag-diderot","tag-fransiz-devrimi"],"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