{"id":24607,"date":"2015-02-02T15:42:22","date_gmt":"2015-02-02T13:42:22","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=24607"},"modified":"2018-05-04T15:58:30","modified_gmt":"2018-05-04T12:58:30","slug":"dusunuyorum-oyleyse-varim-sozu-uzerine","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/02\/02\/dusunuyorum-oyleyse-varim-sozu-uzerine","title":{"rendered":"\u2018D\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u2019 s\u00f6z\u00fc \u00fczerine"},"content":{"rendered":"

\u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d sav-s\u00f6z\u00fcn\u00fc yanl\u0131\u015f kullan\u0131lagelmi\u015f ve g\u00fcn\u00fcm\u00fczde ne yaz\u0131k ki ger\u00e7ek kullan\u0131m ba\u011flam\u0131n\u0131 yitirmi\u015ftir. Ad\u0131 ge\u00e7en metafizik ilke, \u201cD\u00fc\u015f\u00fcnmek erdemdir; insan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc s\u00fcrece insan olma niteli\u011fini kazan\u0131r; varolu\u015fumun bir anlam kazanabilmesi i\u00e7in d\u00fc\u015f\u00fcnmem gerekir\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r. Ancak, bu anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00fcrece yanl\u0131\u015f yap\u0131lmakta, kavram karga\u015fas\u0131 yarat\u0131lmaktad\u0131r!<\/em><\/p>\n

\u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d Rene Descartes\u2019in metafizik felsefesinin ilk ilkesidir. Kartezyen ku\u015fku y\u00f6nteminin temelini olu\u015fturur. \u0130dealist felsefenin \u00e7arp\u0131c\u0131 bir sav-s\u00f6z\u00fcd\u00fcr (slogan). Bu sav-s\u00f6z, d\u00fc\u015f\u00fcnmenin erdem oldu\u011funu savunmaz. Varolu\u015f ba\u011flam\u0131nda usa birinci dereceden \u00f6nem bi\u00e7er. Usun d\u0131\u015f\u0131ndaki nesnel d\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131ndan ku\u015fku duyar.<\/p>\n

T\u00fcrkiye\u2019deki baz\u0131 yazar ve d\u00fc\u015f\u00fcn\u00fcrler, \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m<\/em>\u201d sav-s\u00f6z\u00fcn\u00fc yanl\u0131\u015f kullanagelmi\u015f ve g\u00fcn\u00fcm\u00fczde ne yaz\u0131k ki ger\u00e7ek kullan\u0131m ba\u011flam\u0131n\u0131 yitirmesine neden olmu\u015flard\u0131r. Ad\u0131 ge\u00e7en metafizik ilke, \u201cD\u00fc\u015f\u00fcnmek erdemdir; insan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc s\u00fcrece insan olma niteli\u011fini kazan\u0131r; varolu\u015fumun bir anlam kazanabilmesi i\u00e7in d\u00fc\u015f\u00fcnmem gerekir\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r. Ancak, bu anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00fcrece yanl\u0131\u015f yap\u0131lmakta, kavram karga\u015fas\u0131 yarat\u0131lmaktad\u0131r!<\/p>\n

Atat\u00fcrk\u00e7\u00fc D\u00fc\u015f\u00fcnce Dernekleri, \u00c7a\u011fda\u015f Ya\u015fam\u0131 Destekleme Dernekleri gibi son derece yararl\u0131 i\u015flevleri olan kurulu\u015flar\u0131n panel ve konferanslar\u0131nda, baz\u0131 sayg\u0131n gazetelerin \u00fcnl\u00fc k\u00f6\u015fe yazarlar\u0131n\u0131n yaz\u0131lar\u0131nda bu sav-s\u00f6z s\u0131k\u00e7a kullan\u0131l\u0131yor. Bu t\u00fcr toplant\u0131lara, politikaya \u0131s\u0131nmaya \u00e7al\u0131\u015fan gen\u00e7lerimiz de kat\u0131l\u0131yor, k\u00f6\u015fe yazarlar\u0131n\u0131 ilgiyle okuyorlar. Ancak sorun bu toplant\u0131larda, \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d sav-s\u00f6z\u00fcn\u00fcn kullan\u0131l\u0131\u015f ba\u011flam\u0131na gelince gen\u00e7lerimizin felsefe a\u00e7\u0131s\u0131ndan \u201czehirlendi\u011fini\u201d \u00fcz\u00fclerek g\u00f6zl\u00fcyorum. Bu t\u00fcr sapt\u0131rmalar, bilin\u00e7li ya da bilin\u00e7siz olsun, \u00e7\u00f6le d\u00f6nm\u00fc\u015f olan T\u00fcrkiye felsefe ya\u015fam\u0131n\u0131n, g\u00f6vdesinde su bile bar\u0131nd\u0131rmayan kakt\u00fcslerine benziyor.<\/p>\n

Bir panelde, konu\u015fmac\u0131lardan birinin \u015fu form\u00fcl\u00fcyle irkildim, havaya z\u0131plad\u0131m demek daha do\u011fru olacak! \u201cTeokratik d\u00fczenin ilkesi, \u2018\u0130nan\u0131yorum, \u00f6yleyse var\u0131m\u2019d\u0131r; Demokratik d\u00fczenin ilkesiyse, Descartes\u2019\u0131n da dedi\u011fi gibi, \u2018D\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m\u2019d\u0131r\u201d. Bunun \u00fczerine alk\u0131\u015flar… alk\u0131\u015flar! \u00d6n s\u0131ralar\u0131nda oturdu\u011fum salonun arka s\u0131ralar\u0131na d\u00f6n\u00fcyorum, ajite olmu\u015f gen\u00e7ler varg\u00fc\u00e7leriyle alk\u0131\u015fl\u0131yorlar! Konu\u015fmac\u0131, \u201cDescartes\u2019\u0131n da dedi\u011fi gibi…\u201d demese sorun \u00e7\u0131kmayacak. \u00c7\u00fcnk\u00fc konu\u015fma dilinde t\u0131rnaklar\u0131 ( \u201c…\u201d) g\u00f6remedi\u011fimiz (!) i\u00e7in, \u2018yazar, ad\u0131 ge\u00e7en t\u00fcmceyi d\u00fc\u015f\u00fcnmenin erdem oldu\u011funu vurgulamak i\u00e7in s\u00f6ylemi\u015ftir\u2019 diyebiliriz.<\/p>\n

Bir ba\u015fka \u00f6rnek. Ya\u015fam\u0131 boyunca d\u00fc\u015f\u00fcnce \u00fcretmi\u015f, \u00fcrettiklerini halk\u0131na en anla\u015f\u0131labilir bir dille sunmu\u015f, sayg\u0131n bir yazar ve k\u00f6\u015fe yazar\u0131m\u0131z, \u00e7ok g\u00fczel ba\u015flad\u0131\u011f\u0131 yaz\u0131s\u0131n\u0131 bak\u0131n\u0131z ne denli yanl\u0131\u015f noktal\u0131yor:<\/p>\n

\u201cSoru ile yan\u0131t bir b\u00fct\u00fcnd\u00fcr. \u0130nsano\u011flu b\u00fct\u00fcn ya\u015fam\u0131 boyunca sorar ve yan\u0131tlar; bu eyti\u015fim s\u00fcrer gider, ku\u015faktan ku\u015fa\u011fa aktar\u0131l\u0131r; insanl\u0131\u011f\u0131n birikimi sonsuzlu\u011fa uzan\u0131r, hi\u00e7bir zaman noktalanamaz. Her bir soru bir yan\u0131t\u0131n pe\u015findedir; her bir yan\u0131t, yeni bir soruya yol a\u00e7ar; uygarl\u0131k b\u00f6yle geli\u015fir. Yan\u0131tlamayla sorgulama aras\u0131ndaki b\u00fct\u00fcnle\u015fmede, insano\u011flunun varolu\u015fu bir t\u00fcmcede vurgulan\u0131r: \u2018D\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m!..\u2019\u201d<\/p>\n

\u00dcnl\u00fc sav-s\u00f6z t\u0131rnak i\u00e7inde sunulmu\u015f. T\u0131rnak, sav-s\u00f6z\u00fcn al\u0131nt\u0131 oldu\u011funu anlat\u0131yor. \u00c7o\u011fumuz bu deyi\u015fin Descartes\u2019a ait oldu\u011funu biliyoruz. San\u0131r\u0131m bu nedenle yazar, sav-s\u00f6z\u00fcn yazar\u0131n\u0131n ismini ge\u00e7miyor. Olabilir. Ancak, \u00e7ok k\u00fc\u00e7\u00fck bir ayr\u0131nt\u0131ya de\u011finmek istiyorum. Sav-s\u00f6z\u00fcn orijinalinde Descartes, virg\u00fcl, \u00fcnlem i\u015fareti ve \u00fc\u00e7 nokta kullanm\u0131yor. Bunlar\u0131n t\u0131rnak d\u0131\u015f\u0131na eklenmesi gerekirdi. Bu durumda sav – s\u00f6z\u00fcn anlam\u0131 ne denli de\u011fi\u015firdi bilemiyorum. \u015eimdi ayn\u0131 yaz\u0131n\u0131n son iki t\u00fcmcesini ele al\u0131p inceleyelim:<\/p>\n

\u201cYan\u0131tlamayla sorgulama aras\u0131ndaki b\u00fct\u00fcnle\u015fmede, insano\u011flunun varolu\u015fu bir t\u00fcmcede vurgulan\u0131r: \u2018D\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m!..\u2019\u201d<\/p>\n

Descartes\u2019c\u0131 idealist felsefe a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda bu iki t\u00fcmce felsefenin \u00f6z\u00fcyle \u00e7eli\u015fmiyor. Ancak yazar\u0131n bu ba\u011flamda Descartes\u2019c\u0131 metafizikle ilgilendi\u011fini sanm\u0131yorum. O daha \u00e7ok, \u201cd\u00fc\u015f\u00fcn\u00fcn, d\u00fc\u015f\u00fcnmek erdemdir\u201d demek istiyor herhalde!<\/p>\n

Son olarak, ancak bu a\u015famaya dek s\u00f6ylenenlerin en \u00f6nemsizi anlam\u0131nda de\u011fil, \u015funu vurgulamak istiyorum: \u201cinsano\u011flunun varolu\u015funun anlam kazanabilmesi i\u00e7in ne yapmas\u0131 gerekirdi?\u201d sorusuna bir sav-s\u00f6z ile yan\u0131t vermek gerekirse, \u201c\u00dcretiyorum, \u00f6yleyse var\u0131m\u201d demek daha do\u011fru olurdu. Buradaki \u201cvar\u0131m\u201d s\u00f6zc\u00fc\u011f\u00fc de \u201cinsan olarak varolu\u015fum anlam kazanm\u0131\u015ft\u0131r\u201d anlam\u0131na gelirdi. Ancak i\u015f Descartes\u2019\u0131n sav-s\u00f6z\u00fcndeki \u201cvar\u0131m\u201d s\u00f6zc\u00fc\u011f\u00fcne gelince durum \u00e7ok farkl\u0131, hem de k\u00f6kten farkl\u0131!<\/p>\n

Bu yaz\u0131n\u0131n haz\u0131rlan\u0131\u015f nedeni, ger\u00e7ek kullan\u0131l\u0131\u015f ba\u011flam\u0131ndan kopar\u0131lm\u0131\u015f olan bu sav-s\u00f6z\u00fcn hangi anlamda kullan\u0131ld\u0131\u011f\u0131n\u0131 okura bir kez daha an\u0131msatmakt\u0131r. Yaz\u0131da Rene Descartes\u2019\u0131n ya\u015fam\u0131n\u0131n \u00f6nemli yanlar\u0131na dinsel, bilimsel ve felsefi ki\u015fili\u011fine k\u0131saca de\u011findikten sonra, \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d ile ne demek istedi\u011fi incelenecektir.<\/p>\n

Descartes aray\u0131\u015f i\u00e7inde<\/strong><\/p>\n

Rene Descartes matematik\u00e7i, filozof, koyu bir Katolik ve daha bir\u00e7ok \u00f6zelli\u011fi olan ilgin\u00e7 bir ki\u015fidir. E\u011fitimini tamamlad\u0131ktan sonra, kitaplardan \u00f6\u011frenme s\u00fcrecinin kendisine daha fazla bir \u015fey kazand\u0131rmayaca\u011f\u0131na inan\u0131r. Bunun \u00fczerine kendini incelemeye ba\u015flar. Di\u011fer t\u00fcm bilimleri bir kenara b\u0131rak\u0131p, kendi betimlemesiyle, \u201cd\u00fcnyan\u0131n en b\u00fcy\u00fck kitab\u0131n\u0131\u201d \u00f6\u011frenmeye koyulur. Descartes\u2019\u0131n s\u00f6z\u00fcn\u00fc etti\u011fi en b\u00fcy\u00fck kitap, soyut anlamda insan, ancak birinci elden bilgilenebilece\u011fi bir insan, yani kendisidir.<\/p>\n

\u0130ncelemeye ald\u0131\u011f\u0131 insan, yani kendisi, incelenmeye de\u011fer bir ki\u015fili\u011fe sahiptir! Ya\u015fam\u0131 ve yaz\u0131lar\u0131nda, Katolik kiliseye s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 bir ki\u015filikle, bilimsel olma ate\u015fiyle yanan bir ki\u015filik ilgin\u00e7 bir bi\u00e7imde \u00f6r\u00fclm\u00fc\u015ft\u00fcr. Descartes bu incelemeyi \u00f6yle bir noktaya ta\u015f\u0131r ki, o noktada \u00fc\u00e7 \u00f6nemli karar al\u0131r. Buna gizilg\u00fc\u00e7lerinin (potansiyelinin) a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f bi\u00e7imi demek daha do\u011fru olabilir: 1) o g\u00fcne dek \u00f6\u011frendiklerini \u201cunutmak\u201d, bu bilgilerden tamamen \u201cs\u0131yr\u0131lmak\u201d; 2) Kartezyen ku\u015fku y\u00f6ntemini bi\u00e7imlendirmek ve 3) cebiri geometriye uygulamak.<\/p>\n

Kurmu\u015f oldu\u011fu felsefenin ilk betimlemesi, Rules for the Direction of Mind<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda verilir. \u00d6l\u00fcm\u00fcnden sonra yay\u0131nlanan bu \u00e7al\u0131\u015fmada Descartes\u2019\u0131n matematiksel y\u00f6ntem anlay\u0131\u015f\u0131 sergilenir. Di\u011fer bir \u00e7al\u0131\u015fmas\u0131, Le Monde<\/em> ba\u015fl\u0131\u011f\u0131yla Discourse on Method <\/em>adl\u0131 eserinin V. b\u00f6l\u00fcm\u00fcnde yay\u0131nlan\u0131r. G\u00f6kbilimden yola \u00e7\u0131kan Descartes, evrenin fiziksel yasalara uygun olarak nas\u0131l olu\u015ftu\u011funu betimler. Daha sonra hayvanlar\u0131n ve insan\u0131n betimlemesine ge\u00e7er. Burada Descartes, insan v\u00fccudunun mekanik bir a\u00e7\u0131klamas\u0131n\u0131 yapar. Bu \u00e7al\u0131\u015fmada insan v\u00fccudu, insan\u0131n tasarlam\u0131\u015f oldu\u011fu herhangi bir makineden daha iyi \u00e7al\u0131\u015fan ve Tanr\u0131 taraf\u0131ndan yap\u0131lm\u0131\u015f bir makine olarak betimlenir. Descartes\u2019\u0131n bu \u00e7al\u0131\u015fmalar\u0131 Galileo\u2019nun \u00e7al\u0131\u015fmalar\u0131ndan ve Harvey\u2019in The Circulation of Blood<\/em> adl\u0131 inceleme eserinden esinlenmi\u015ftir.<\/p>\n

Descartes bu \u00e7al\u0131\u015fmalar\u0131n\u0131 yay\u0131nlatmaya haz\u0131rlan\u0131rken, insanl\u0131k ad\u0131na \u00fcz\u00fcc\u00fc, Katolik kilise ad\u0131naysa utan\u00e7 verici bir durum ortaya \u00e7\u0131kar. 1633 y\u0131l\u0131nda Galileo, Katolik kilise taraf\u0131ndan lanetlenir, kitab\u0131 yak\u0131l\u0131r ve kendisi i\u011fren\u00e7 bir bi\u00e7imde pi\u015fmanl\u0131\u011fa zorlan\u0131r. Bu geli\u015fmeler Descartes\u2019\u0131 \u00e7ok tedirgin eder. \u00c7\u00fcnk\u00fc Descartes, Galileo\u2019nun \u00e7al\u0131\u015fmalar\u0131nda Kiliseye kar\u015f\u0131 herhangi bir sayg\u0131s\u0131zl\u0131k veya sald\u0131r\u0131 olmad\u0131\u011f\u0131n\u0131, bu eserleri kendi incelemesi sonunda g\u00f6rm\u00fc\u015ft\u00fcr. Asl\u0131nda kendi incelemelerinin baz\u0131lar\u0131n\u0131n da Galileo\u2019nun saptamalar\u0131na ko\u015fut d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcn ay\u0131rd\u0131ndad\u0131r. Bu geli\u015fmeler Descartes\u2019\u0131 \u00fcrk\u00fct\u00fcr ve \u00e7al\u0131\u015fmalar\u0131n\u0131 yay\u0131nlamaktan vazge\u00e7mesine neden olur. \u00c7\u00fcnk\u00fc Descartes\u2019\u0131n mayas\u0131nda kahramanl\u0131k bile\u015feni yoktur! Dahas\u0131, Kiliseye kar\u015f\u0131 derin ve i\u00e7ten bir ba\u011fl\u0131l\u0131k, otoritesine kar\u015f\u0131 da sayg\u0131 duymaktad\u0131r. Galileo\u2019nun Kilise taraf\u0131ndan lanetlenmi\u015f olmas\u0131, kendisinin \u00e7\u0131karm\u0131\u015f oldu\u011fu ve Galileo\u2019nunkine benzer sonu\u00e7lar\u0131n do\u011frulu\u011fundan ku\u015fku duymas\u0131na neden olur. Di\u011fer yandan kahramanl\u0131k yapmak da istemez. \u00c7al\u0131\u015fmalar\u0131n\u0131n tamamlanabilmesi i\u00e7in zamana ve sakin bir ya\u015fama gereksinimi vard\u0131r. Bu nedenle, ba\u015f\u0131n\u0131n Kiliseyle derde girmemesi gerekti\u011fine inan\u0131r. Ba\u015fka konulara y\u00f6nelir ve 1637 y\u0131l\u0131nda Discourse on Method<\/em> adl\u0131 kitab\u0131n\u0131 yay\u0131nlat\u0131r.<\/p>\n

Galileo, Bruno, Descartes<\/strong><\/p>\n

T\u00fcrkiye\u2019de biliminsanlar\u0131 her ne zaman sorumluluklar\u0131n\u0131 yerine getiremese, suskun kalsa, Galileo\u2019nun \u201ckorkakl\u0131\u011f\u0131\u201d veya ayn\u0131 d\u00f6nemde ya\u015fam\u0131\u015f olan Giordano Bruno\u2019nun \u201ckahramanl\u0131\u011f\u0131\u201d \u00f6rnek g\u00f6sterilir. Galileo\u2019nun \u201ckorkakl\u0131\u011f\u0131\u201d bizim korkakl\u0131\u011f\u0131m\u0131z\u0131 yans\u0131tt\u0131\u011f\u0131 i\u00e7in hakl\u0131 olarak utan\u0131r, Bruno\u2019nunkineyse \u00f6zeniriz. Bruno\u2019yu bilim \u015fehidi olarak anar\u0131z. Thomas Kuhn\u2019a g\u00f6reyse Bruno bir bilim \u015fehidi de\u011fil, Kutsal Ruh, Baba <\/em>ve O\u011ful<\/em> gibisinden \u00fc\u00e7 farkl\u0131 olguyu tek bir ki\u015fide, Hz. \u0130sa\u2019da toplayan va ad\u0131na Trinity<\/em> denen H\u0131ristiyan do\u011fmas\u0131na kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in yak\u0131l\u0131r. Kendisi bir ke\u015fi\u015ftir. Kopernik\u2019in evren modelini bilimsel a\u00e7\u0131dan \u201cdo\u011fru\u201d buldu\u011fu i\u00e7in de\u011fil, kendi mistik d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne uygun oldu\u011fu i\u00e7in savunur; hakk\u0131n\u0131 vermek gerekirse, y\u00fcreklice ve ya\u015fam\u0131 pahas\u0131na! Bruno\u2019ya g\u00f6re Tanr\u0131n\u0131n sonsuz g\u00fcc\u00fcn\u00fc Batlamyus\u2019un s\u0131n\u0131rl\u0131 evreni de\u011fil, Kopernik\u2019in sonsuz ve s\u0131n\u0131rs\u0131z evreni temsil edebilir. Onu \u201cyakan\u201d bu g\u00f6r\u00fc\u015fleridir. [<\/sup>1<\/sup>]<\/sup><\/p>\n

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T\u00fcrkiye’deki baz\u0131 yazar ve d\u00fc\u015f\u00fcn\u00fcrler, Descartes’\u0131n “D\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m” sav-s\u00f6z\u00fcn\u00fc yanl\u0131\u015f kullan\u0131yorlar.<\/figcaption><\/figure>\n

Bundan b\u00f6yle biliminsanlar\u0131n\u0131n g\u00f6revlerini yerine getirememeleri s\u00f6zkonusu oldu\u011funda Galileo-Bruno kar\u015f\u0131la\u015ft\u0131rmas\u0131 yerine yeni bir ikilinin kar\u015f\u0131la\u015ft\u0131rmas\u0131n\u0131n yap\u0131lmas\u0131 daha uygun olabilir. Bu ikili, Galileo-Descartes ikilisi olmal\u0131d\u0131r. Galileo\u2019nun \u201ckorkakl\u0131\u011f\u0131\u201d yeniden g\u00f6zden ge\u00e7irilmeli ve unutulmamal\u0131d\u0131r ki, engizisyonun \u015fakaya gelmez ter\u00f6r ve bask\u0131s\u0131na kar\u015f\u0131n Galileo \u00f6\u011fretilerini el alt\u0131ndan yaymaya devam etmi\u015ftir. Bir kez uyar\u0131lm\u0131\u015ft\u0131. Yakalanmas\u0131 durumunda bunu ya\u015fam\u0131yla \u00f6deyece\u011fini bile bile \u201cyeralt\u0131n\u0131\u201d kulland\u0131. \u00d6\u011fretilerini el alt\u0131ndan yayd\u0131. Bir d\u00fc\u015f\u00fcn\u00fcn\u00fcz… burjuvazinin d\u00fcnya d\u00fczeninin ka\u00e7ta ka\u00e7\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131nda ka\u00e7ta ka\u00e7\u0131 yeralt\u0131nda! Galileo\u2019nun \u00e7al\u0131\u015fmalar\u0131n\u0131n g\u00fcn\u00fcm\u00fcze dek ula\u015fabilmesi bu t\u00fcr \u00e7abalar sonunda olmu\u015ftur.<\/p>\n

Galileo, Bruno ve Descartes\u2019\u0131n ya\u015fad\u0131\u011f\u0131 d\u00f6nem politik \u00f6zg\u00fcrl\u00fcklerin olmad\u0131\u011f\u0131 bir d\u00f6nemdir. Bat\u0131l\u0131 biliminsan\u0131n\u0131n bug\u00fcn ya\u015fad\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc o d\u00f6nemde d\u00fc\u015flemek bile zordur. Descartes i\u00e7ten inanan ve kendini Kilisenin otoritesine adam\u0131\u015f bir Katoliktir. Kilisenin yaln\u0131zca teoloji alan\u0131nda de\u011fil di\u011fer t\u00fcm alanlarda da otorite oldu\u011funa inan\u0131r. Descartes\u2019da us\u00e7uluk ve otorite aras\u0131ndaki \u00e7eli\u015fki ve \u00e7at\u0131\u015fma i\u00e7ten i\u00e7e s\u00fcrer. \u0130nan\u00e7lar\u0131n\u0131n doyuma ula\u015fabilmesi i\u00e7in, kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 felsefe dizgesinde her ikisine de yer bulmak zorunda oldu\u011funun ay\u0131rd\u0131ndad\u0131r. Ancak us ve otorite\u2019nin Descartes\u2019da uzla\u015fmas\u0131 olas\u0131 de\u011fildir. \u0130nand\u0131\u011f\u0131 dinin \u201cger\u00e7ekler\u201d yuma\u011f\u0131, anlat\u0131m\u0131n\u0131 Descartes\u2019\u0131n felsefesinde bulur. Di\u011fer yandan, d\u00fc\u015f\u00fcnsel d\u00fcnyas\u0131 ve d\u00fc\u015f\u00fcnceleri ayn\u0131 felsefeye ba\u015fkald\u0131r\u0131 durumundad\u0131r. Otorite\u2019yi ya t\u00fcmden onayacak ya da t\u00fcmden yads\u0131yacakt\u0131r. Bu \u00e7eli\u015fkili durumu \u00e7a\u011fda\u015f\u0131 olan Thomas Hobbes \u00e7ok iyi betimler: \u201cDinimizin mucizeleri ve gizemlerinin iyile\u015ftirici etkisi t\u0131pk\u0131 haplar gibidir; tamamen yuttu\u011funuzda iyile\u015ftirici etkisini g\u00f6r\u00fcrs\u00fcn\u00fcz. E\u011fer \u00e7i\u011fnemeye kalkarsan\u0131z, iyile\u015femezsiniz.\u201d<\/p>\n

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Bruno’ya g\u00f6re, Tanr\u0131n\u0131n sonsuz g\u00fcc\u00fcn\u00fc Batlamyus’un s\u0131n\u0131rl\u0131 evreni de\u011fil, Kopernik’in Sonsuz ve s\u0131n\u0131rs\u0131z evreni temsil edebilir. Onu “yoktan” nu g\u00f6r\u00fc\u015fleridir.<\/figcaption><\/figure>\n

Descartes\u2019\u0131n \u00e7i\u011fnemeye, ruhsal d\u00fcnyas\u0131n\u0131n doktorlar\u0131n\u0131n yazd\u0131\u011f\u0131 re\u00e7eteyi incelemeye hi\u00e7 niyeti yoktur! Bu t\u00fcr ruhsal re\u00e7etelerin gerekli oldu\u011funu kan\u0131tlamaya \u00e7al\u0131\u015f\u0131rken, ayn\u0131 re\u00e7eteler \u00fczerine kurulmu\u015f olan d\u00fcnyay\u0131 hakl\u0131 g\u00f6sterme \u00e7abas\u0131na girer. Descartes\u2019\u0131n d\u00fcalizmi buradan kaynaklan\u0131r. Olu\u015fturdu\u011fu felsefe dizgesinde birbirini tamamen d\u0131\u015flayan iki d\u00fcnyaya da yer bulmak zorundad\u0131r. Bu iki d\u00fcnyan\u0131n birbiriyle nas\u0131l bir etkile\u015fim i\u00e7inde bulundu\u011funa hi\u00e7 de\u011finmez. Descartes\u2019e g\u00f6re her ikisi de vard\u0131r ve aralar\u0131ndaki ileti\u015fim mucizev\u00eedir! Asl\u0131nda Descartes, her iki d\u00fcnyay\u0131 birbirinden kesin s\u0131n\u0131rlarla ay\u0131r\u0131r. Bu ayr\u0131m her ikisine de zarar verir. Descartes\u2019in bu yakla\u015f\u0131m\u0131 bir yandan mekanik bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc olu\u015fturur. Bu g\u00f6r\u00fc\u015f, \u00e7a\u011fc\u0131l maddeci d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn temelidir. Di\u011fer yandan da, bir t\u00fcr idealizmi ba\u015flat\u0131r. Descartes\u2019\u0131n idealist felsefesi usu kendi i\u00e7ine kapat\u0131r, b\u00f6ylece, maddi nesnelerden olu\u015fan d\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131na ku\u015fkuyla bak\u0131lmas\u0131n\u0131n, hatta varl\u0131\u011f\u0131n\u0131 tamamen yads\u0131man\u0131n yollar\u0131n\u0131 a\u00e7ar. Descartes usu bedenden ayr\u0131 olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden, ustan ba\u015fka bir \u015feyin var olma olas\u0131l\u0131\u011f\u0131n\u0131n bulunmad\u0131\u011f\u0131na inan\u0131r. Descartes felsefesinde Tanr\u0131, nesnel d\u00fcnyadan ayr\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

Kartezyen ku\u015fku y\u00f6ntemi<\/strong><\/p>\n

Descartes t\u00fcm bu sonu\u00e7lara kendi geli\u015ftirdi\u011fi Kartezyen ku\u015fku y\u00f6ntemiyle ula\u015f\u0131r. Bilimsel y\u00f6ntem ve metafizik sonu\u00e7lar Descartes\u2019in d\u00fc\u015f\u00fcnce dizgesinde i\u00e7 i\u00e7e dokunur. Matematik alan\u0131nda kendisini \u00f6nemli bulgulara g\u00f6t\u00fcren y\u00f6ntem anlay\u0131\u015f\u0131n\u0131n kal\u0131c\u0131 de\u011ferleri vard\u0131r. Ancak ayn\u0131 y\u00f6ntemin metafizik alan\u0131ndaki uygulamalar\u0131 ba\u015far\u0131l\u0131 olamam\u0131\u015ft\u0131r. Descartes\u2019\u0131n \u00fcnl\u00fc Kartezyen ku\u015fku y\u00f6ntemi, \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d bi\u00e7iminde olu\u015fturulan ilk ilkesi ve Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 \u00e7ok ciddi g\u00fc\u00e7l\u00fckler sergilemekte, savunulabilir yan\u0131 bulunmamaktad\u0131r.<\/p>\n

Descartes i\u00e7in \u201cg\u00fczel\u201d olan \u015fey matemati\u011fin kesinli\u011fi ve matematiksel usa vurma bi\u00e7imidir. Bunlar\u0131n d\u0131\u015f\u0131ndaki her \u015feyden ku\u015fku duyulmal\u0131d\u0131r. Bu \u00f6neri, do\u011fal olarak Kartezyen ku\u015fku y\u00f6nteminin ortaya \u00e7\u0131k\u0131p geli\u015fmesine neden olur. Descartes, d\u0131\u015f d\u00fcnyaya ili\u015fkin inan\u00e7lar\u0131m\u0131z ve kuramlar\u0131m\u0131zda, matematikte \u00e7arp\u0131c\u0131 bir bi\u00e7imde buldu\u011fu kesinli\u011fi bulamam\u0131\u015ft\u0131r. Bu durumda geriye, olas\u0131 olan her \u015feyi yads\u0131mak kal\u0131r. \u00c7\u00fcnk\u00fc Descartes\u2019a g\u00f6re olas\u0131 ile matematiksel kesin aras\u0131nda hi\u00e7bir ili\u015fki yoktur. Kesin ve kendi kendinin kan\u0131t\u0131 olan \u015feylere d\u00f6nmek zorunda oldu\u011funu duyumsar. Bu yakla\u015f\u0131m\u0131n\u0131n ku\u015fkucular\u0131nkinden (skeptikler) ayr\u0131 oldu\u011funu \u015f\u00f6yle dile getirir:<\/p>\n

\u201cYaln\u0131zca ku\u015fku duymak i\u00e7in ku\u015fku duyan ve kesinlikten ba\u015fka bir \u015feyle ilgilenmeyen skeptikleri \u00f6yk\u00fcnd\u00fc\u011f\u00fcm s\u00f6ylenemez. Tam tersine, benim tasarlad\u0131\u011f\u0131m \u015fey, kendime emin olabilece\u011fim bir dayanak bulmakt\u0131r. Aya\u011f\u0131m\u0131n alt\u0131ndaki kaygan toprak ve kumu bir tarafa at\u0131p yere daha sa\u011flam basabilece\u011fim kayaya eri\u015fmek istiyorum\u201d [<\/sup>2<\/sup>]<\/sup><\/p>\n

Nesnel d\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131na ili\u015fkin bilgilenmeye gelince, matematiksel kesinlik gibisinden kavramlar Descartes\u2019e g\u00fc\u00e7l\u00fck \u00e7\u0131kar\u0131r. Descartes\u2019\u0131 bir kenara koyup insan deneyimine d\u00f6nersek, ger\u00e7ek d\u00fcnyada duyulara yer oldu\u011funu biliyoruz. Ara\u015ft\u0131rmalar\u0131m\u0131z\u0131 ne denli matematiksel yaparsak yapal\u0131m, bu ara\u015ft\u0131rmalar\u0131m\u0131za salt g\u00f6zlemlerle ba\u015flamak zorunday\u0131z. Di\u011fer bir deyi\u015fle, matematik, var olanla ilgilenmez; evrensel \u00e7er\u00e7eveler kurmaya \u00e7al\u0131\u015f\u0131r. Bu durumda, ger\u00e7ekte var olan ve ayn\u0131 zamanda matematiksel kesinli\u011fe sahip \u015feylerle belli sonu\u00e7lara ula\u015fabilmemiz olas\u0131 m\u0131?<\/p>\n

Varolu\u015f sorunu<\/strong><\/p>\n

Descartes kendi metafizik program\u0131nda tamamen varolu\u015f sorunuyla ilgilenir. \u2018E\u011fer d\u0131\u015f\u0131m\u0131zda var olan d\u00fcnyaya ili\u015fkin bilgi sahibi olmak istiyorsak, varl\u0131\u011f\u0131ndan kesin olarak emin oldu\u011fumuz bir \u015fey bulmam\u0131z gerekti\u011fine\u2019 inan\u0131r. Daha sonra, var oldu\u011funu savundu\u011fumuz t\u00fcm \u015feylerin, varl\u0131\u011f\u0131ndan kesin olarak emin oldu\u011fumuz \u015feye ba\u011fl\u0131l\u0131klar\u0131n\u0131 g\u00f6sterme \u00e7abas\u0131na girer. B\u00f6ylece Descartes, kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 metafizik felsefe dizgesinin ilk ilkesini olu\u015fturur: \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d. Bu ilke, geriye kalan her \u015feyin temelini olu\u015fturur; us d\u0131\u015f\u0131ndaki her \u015fey bu ilkeden t\u00fcretilebilir.<\/p>\n

Descartes olas\u0131 olan\u0131 dikkate almamakta kararl\u0131d\u0131r. Bu kararl\u0131l\u0131k, duyular\u0131m\u0131zla toplad\u0131\u011f\u0131m\u0131z verileri yads\u0131ma anlam\u0131na gelir. Genel varl\u0131\u011f\u0131n kesinli\u011finden s\u00f6z edebilir ancak tekile ili\u015fkin bilgi sahibi olamay\u0131z. \u00c7\u00fcnk\u00fc ger\u00e7ek d\u00fcnya \u201ctekilsiz\u201d, salt matematiksel genellik olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

Bu durumda bilgi ile alg\u0131lama aras\u0131ndaki ili\u015fkiyi anlamak g\u00fc\u00e7le\u015fir. Bu dizgede duyulara hi\u00e7 mi yer yoktur?<\/p>\n

Descartes, 1. ve 2. meditasyonunda duyular\u0131n ill\u00fczyonuna de\u011finir. Duyulara neden olan nesnelerin do\u011fas\u0131ndaki de\u011fi\u015fikliklere dikkat \u00e7eker. Bu d\u00fc\u015f\u00fcnceler sonunda \u00e7\u0131kard\u0131\u011f\u0131 genel sonu\u00e7, \u201cBelli bir dizi niteliklere sahip olan bu veya \u015fu \u015feyin varl\u0131\u011f\u0131ndan s\u00f6z edebiliriz\u201d bi\u00e7iminde kusursuz kuramsal bir kesinli\u011fe ula\u015f\u0131lamayaca\u011f\u0131 y\u00f6n\u00fcndedir. D\u0131\u015f d\u00fcnyadaki maddi nesnelerin t\u00fcm\u00fcn\u00fcn varl\u0131\u011f\u0131ndan ku\u015fku duyabiliriz. Descartes, tekil nesnelerin varl\u0131\u011f\u0131na olan ku\u015fkulardan yola \u00e7\u0131karak ku\u015fkusunu, t\u00fcm nesnelerin varl\u0131\u011f\u0131na dek yayar. Sonra da t\u00fcm d\u0131\u015f d\u00fcnyay\u0131 yads\u0131r. Ancak ku\u015fku ve ku\u015fkucunun varl\u0131\u011f\u0131ndan ku\u015fku duymaz! B\u00f6ylece, \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d ilkesine ula\u015f\u0131r. Bu metafizik ilkenin olu\u015fturulmas\u0131ndan sonra Descartes arzulad\u0131\u011f\u0131 sa\u011flam dayana\u011f\u0131 bulur ve di\u011fer t\u00fcm bilgileri bunun \u00fczerine kurar.<\/p>\n

\u0130nsanl\u0131\u011f\u0131n ger\u00e7ek d\u00fcnyayla olan deneyimi, \u2018e\u011fer duyular\u0131ma hi\u00e7bir maddi nesne sunulmazsa d\u00fc\u015f\u00fcnecek bir \u015fey bulamam, bu nedenle de d\u00fc\u015f\u00fcnce olu\u015fmaz\u2019 der. Ancak Descartes, usun bedenden tamamen ba\u011f\u0131ms\u0131z oldu\u011fu ve varl\u0131\u011f\u0131n\u0131 bedenden ayr\u0131 olarak s\u00fcrd\u00fcrd\u00fc\u011f\u00fc gibisinden yanl\u0131\u015f bir sav ileri s\u00fcrer:<\/p>\n

\u201cBunun \u00fczerine \u015fu sonuca vard\u0131m: ben, t\u00fcm \u00f6z\u00fc ve do\u011fas\u0131 yaln\u0131zca d\u00fc\u015f\u00fcnmek olan ve varl\u0131\u011f\u0131 i\u00e7in herhangi bir yere gereksinimi olmayan ve t\u00fcm maddi nesneden ba\u011f\u0131ms\u0131z bir nesneyim. Bu nedenle, \u2018ben\u2019, di\u011fer bir deyi\u015fle, beni ben yapan us, bedenden tamamen ayr\u0131d\u0131r. Usa ili\u015fkin bilgi sahibi olmak, bedene ili\u015fkin bilgi sahibi olmaktan daha kolayd\u0131r.\u201d [<\/sup>2<\/sup>]<\/sup><\/p>\n

Kartezyen ku\u015fku idealizminin temelini Descartes i\u015fte b\u00f6yle atar. Bu felsefe \u00e7a\u011fc\u0131l bilgi kuramlar\u0131 \u00fczerinde \u00e7ok olumsuz etkiler yapar. Kartezyen idealizm, \u2018usun kendisini maddeden daha kolay bilece\u011fi\u2019 inanc\u0131 \u00fczerine kurulur. Bu felsefeye g\u00f6re, d\u0131\u015f d\u00fcnyaya ili\u015fkin bilgilenebilmek i\u00e7in usun varl\u0131\u011f\u0131n\u0131 varsaymal\u0131y\u0131z. Di\u011fer yandan da, usun var olabilmesi i\u00e7in, us taraf\u0131ndan bilinecek olan d\u0131\u015f nesnelerin varl\u0131\u011f\u0131n\u0131n da varsay\u0131lmas\u0131 gerekir. Dahas\u0131, e\u011fer ded\u00fcksiyonlar\u0131m\u0131z i\u00e7in kendi kendinin ay\u0131rd\u0131nda olan usu ba\u015flang\u0131\u00e7 noktas\u0131 yaparsak, usun \u00f6tesine nas\u0131l ge\u00e7ebiliriz!? Usun d\u0131\u015f\u0131ndaki nesnel d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 nas\u0131l varsayabiliriz? Descartes felsefesinde d\u00fc\u015f\u00fcncenin varl\u0131\u011f\u0131, d\u00fc\u015f\u00fcnceyle onu do\u011furan nesnelerin birbirinden tamamen ayr\u0131lmas\u0131 pahas\u0131na olur. Us, ussal olmayan ger\u00e7eklikten ba\u011f\u0131ms\u0131z k\u0131l\u0131n\u0131r. Daha sonra usu inceleyen Descartes usun kendi kendine yeterli olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu sonu\u00e7 Descartes\u2019\u0131 yeni bir sonuca g\u00f6t\u00fcr\u00fcr. Ancak yeni sonu\u00e7, ussal olmayan ger\u00e7ek d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6steren bir sonu\u00e7 de\u011fildir. Bu, tekil usun ba\u011f\u0131ml\u0131 oldu\u011fu bir ba\u015fka usun, yani Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6steren bir sonu\u00e7 olur. Descartes d\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131, Tanr\u0131 kavram\u0131ndan yola \u00e7\u0131karak kan\u0131tlamaya \u00e7al\u0131\u015f\u0131r. Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 Kartezyen ku\u015fku felsefesinin \u00e7ok \u00f6nemli bir yap\u0131 ta\u015f\u0131d\u0131r. Tanr\u0131, bir\u00e7ok gereksinimin yan\u0131 s\u0131ra, us ile usu olu\u015fturan d\u0131\u015f d\u00fcnya aras\u0131nda a\u00e7\u0131lm\u0131\u015f olan bo\u015flu\u011fu da doldurur. Tanr\u0131n\u0131n varl\u0131\u011f\u0131ndan yola \u00e7\u0131kan Descartes, d\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 kan\u0131tlar. Descartes bu yolla asl\u0131nda, matematiksel d\u00fc\u015f\u00fcnceyi do\u011furan \u015feyle (ki bu durumda ustur) ger\u00e7e\u011fin denk oldu\u011funu savunmu\u015ftur.<\/p>\n

Sonu\u00e7<\/strong><\/p>\n

\u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d sav-s\u00f6z\u00fc, Descartes\u2019\u0131n olu\u015fturdu\u011fu idealist felsefenin ilk ilkesidir. Sav-s\u00f6zde ge\u00e7en \u201cd\u00fc\u015f\u00fcn\u00fcyorum\u201d s\u00f6zc\u00fc\u011f\u00fc, Descartes felsefesinde varl\u0131\u011f\u0131 kesin olan tek \u015feyin us oldu\u011funu betimler. Us d\u0131\u015f\u0131ndaki nesnel d\u00fcnyan\u0131n varl\u0131\u011f\u0131 yads\u0131nmasa bile bu d\u00fcnyan\u0131n varl\u0131\u011f\u0131ndan ku\u015fku duyulur. Yine \u201cd\u00fc\u015f\u00fcn\u00fcyorum\u201d s\u00f6zc\u00fc\u011f\u00fc d\u00fcalist felsefenin madde-ruh ikilisinden ruha birinci dereceden \u00f6nem bi\u00e7er. Varl\u0131\u011f\u0131ndan ku\u015fku duyulan \u015fey ruh de\u011fil maddedir. Bu s\u00f6zc\u00fc\u011f\u00fcn kullan\u0131l\u0131\u015f amac\u0131, d\u00fc\u015f\u00fcnmenin erdem oldu\u011fu sav\u0131n\u0131 geli\u015ftirmek de\u011fildir. Descartes, idealist felsefesini olu\u015ftururken neyin erdem neyin tinsel olarak arzu edilir olu\u015fuyla ilgilenmedi. Onu ilgilendiren \u015fey varolu\u015f idi.<\/p>\n

Sav-s\u00f6zdeki \u201cvar\u0131m\u201d s\u00f6zc\u00fc\u011f\u00fc varolu\u015fun k\u00f6kenlerini sergilemeyi ama\u00e7l\u0131yor. Descartes felsefesinde nesnel varolu\u015fun k\u00f6keni ustur. \u201cVar\u0131m\u201d s\u00f6zc\u00fc\u011f\u00fc nesnel varolu\u015fa g\u00f6nderi yapar; onun nitelikleriyle ilgilenmez. Bu s\u00f6zc\u00fck, var olan \u015feyin iyi mi k\u00f6t\u00fc m\u00fc, g\u00fczel mi \u00e7irkin mi, erdemli mi erdemsiz mi oldu\u011funu ara\u015ft\u0131rmaz.<\/p>\n

\"\"
Descartes felsefesinde, d\u00fc\u015f\u00fcncenin varl\u0131\u011f\u0131, d\u00fc\u015f\u00fcnceyle onu do\u011furan nesnelerin birbirinden tamamen ayr\u0131lmas\u0131 pahas\u0131na olur.<\/figcaption><\/figure>\n

Descartes felsefesinde duyular\u0131m\u0131z arac\u0131l\u0131\u011f\u0131yla ne kendimize ne de nesnel d\u0131\u015f d\u00fcnyaya ili\u015fkin bilgilenmemiz olas\u0131d\u0131r. Nesnel d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 ancak Tanr\u0131 arac\u0131l\u0131\u011f\u0131yla bilebiliriz. Tanr\u0131 yoksa \u201cvar\u0131m\u201d diyemeyiz.<\/p>\n

\u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d metafizik ilkesini kullanmadan \u00f6nce bir kez daha d\u00fc\u015f\u00fcnmeliyiz. \u0130dealist felsefeye, usun maddeye olan \u00fcst\u00fcnl\u00fc\u011f\u00fcne, Tanr\u0131\u2019ya inan\u0131yorsan\u0131z bu deyi\u015fi ilgili ba\u011flamlarda kullan\u0131rs\u0131n\u0131z. Ancak, e\u011fer insanlar\u0131 d\u00fc\u015f\u00fcnmeye davet ediyor, onlar\u0131 d\u00fc\u015f\u00fcnmenin erdem oldu\u011funa inand\u0131rmaya \u00e7al\u0131\u015f\u0131yorsan\u0131z ne bu sav s\u00f6z\u00fc t\u0131rnak i\u00e7inde kullan\u0131n ne de Descartes\u2019a g\u00f6nderi yap\u0131n! O zaman okuyucu veya dinleyici, zaten ba\u011flam\u0131ndan kopar\u0131lm\u0131\u015f olan bu deyi\u015fin ne anlamda kullan\u0131ld\u0131\u011f\u0131n\u0131 b\u00f6ylece anlar.<\/p>\n

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

1) Descartes, Rene, Discourse on Method<\/em>, Meditations and Principles<\/em>, 1984, Everyman\u2019s Lib., London.<\/p>\n

2) Kuhn, S. Thomas, The Copernican Revolution<\/em>, 1966, Harvard Univ. Press.<\/p>\n

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

\u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d sav-s\u00f6z\u00fcn\u00fc yanl\u0131\u015f kullan\u0131lagelmi\u015f ve g\u00fcn\u00fcm\u00fczde ne yaz\u0131k ki ger\u00e7ek kullan\u0131m ba\u011flam\u0131n\u0131 yitirmi\u015ftir. Ad\u0131 ge\u00e7en metafizik ilke, \u201cD\u00fc\u015f\u00fcnmek erdemdir; insan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc s\u00fcrece insan olma niteli\u011fini kazan\u0131r; varolu\u015fumun bir anlam kazanabilmesi i\u00e7in d\u00fc\u015f\u00fcnmem gerekir\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r. Ancak, bu anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00fcrece yanl\u0131\u015f yap\u0131lmakta, kavram karga\u015fas\u0131 yarat\u0131lmaktad\u0131r! \u201cD\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse var\u0131m\u201d Rene Descartes\u2019in metafizik felsefesinin ilk […]<\/p>\n","protected":false},"author":475,"featured_media":24611,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[169,38,221],"tags":[2235,1869,237],"class_list":["post-24607","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-132-sayi","category-dergi-sayilari","category-felsefe","tag-descartes","tag-dusunce","tag-felsefe"],"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