{"id":24613,"date":"2015-02-02T16:02:41","date_gmt":"2015-02-02T14:02:41","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=24613"},"modified":"2018-05-04T16:12:02","modified_gmt":"2018-05-04T13:12:02","slug":"hans-reichenbach-ve-bilimsel-felsefe","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/02\/02\/hans-reichenbach-ve-bilimsel-felsefe","title":{"rendered":"Hans Reichenbach ve Bilimsel Felsefe (*)"},"content":{"rendered":"

Yeni felsefenin y\u00f6ntembilgisel yakla\u015f\u0131m\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131nda bak\u0131ld\u0131\u011f\u0131nda, Reichenbach\u2019\u0131n \u201cBilimsel Felsefenin Do\u011fu\u015fu\u201d adl\u0131 yap\u0131t\u0131yla ortaya konan felsefenin, felsefe evriminde \u201cdevrimci\u201d bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu felsefenin devrimci olu\u015fu, en ba\u015fta, geleneksel ussalc\u0131 felsefede yerle\u015fmi\u015f bir tutum olan, hesab\u0131 verilemeyecek dayanaks\u0131z savlar\u0131n, \u201cspek\u00fclasyonun\u201d \u00f6nde geldi\u011fi metafizik\u2019in d\u0131\u015flanmas\u0131ndan; bunun yan\u0131nda, bilimlerde matemati\u011fin uygulanmas\u0131na ko\u015fut olarak felsefede simgesel mant\u0131\u011f\u0131n etkili bi\u00e7imde kullan\u0131lmas\u0131ndan kaynaklan\u0131r. <\/em><\/p>\n

\u00c7a\u011fc\u0131l Akademik Felsefenin evrimine bakarak denebilir ki, 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda bir Alman felsefecinin ad\u0131 g\u00fcndeme gelmi\u015f olsa, onun i\u00e7in, bir \u201cAlman Felsefecisi\u201d olmas\u0131n\u0131n d\u0131\u015f\u0131nda felsefi bir konum pek d\u00fc\u015f\u00fcn\u00fclemezdi. Bu da, kendine \u00f6zg\u00fc yanlar\u0131 ne olursa olsun o felsefecinin, ilkece ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Alman ussalc\u0131 (\u201crasyonalist\u201d) okulundan birisi olmas\u0131 gerekti\u011fi anlam\u0131na gelirdi. Felsefecileri, yeti\u015ftikleri \u00fclkeye, bulunduklar\u0131 genel, bunun yan\u0131nda da \u201cfelsefi\u201d k\u00fclt\u00fcre g\u00f6re nitelendirmek ku\u015fkusuz g\u00fcn\u00fcm\u00fcz i\u00e7in de bir \u00f6l\u00e7\u00fcde olsun ge\u00e7erlidir. Ama \u00f6te yandan bug\u00fcn, yeni Kant\u00e7\u0131l\u0131k, varolu\u015f\u00e7uluk, \u201cpostmodern(ist)\u201d felsefe gibi, geleneksel ussalc\u0131 felsefenin \u201c\u00fclkeleri a\u015fan\u201d uzant\u0131lar\u0131n\u0131 g\u00f6r\u00fcyoruz. \u00d6te yandan bunlar\u0131n \u00e7ok d\u0131\u015f\u0131nda, temelde de kar\u015f\u0131s\u0131nda, yeni olguculuk (\u201cpozitivizm\u201d), mant\u0131k\u00e7\u0131 duyusalc\u0131l\u0131k (\u201cempirisizm\u201d), bilimsel felsefe gibi, Hans Reichenbach\u2019\u0131n terimlendirmesiyle \u201cYeni (Duyusalc\u0131) Felsefe\u201dnin, birbirine yak\u0131n da olsalar az \u00e7ok de\u011fi\u015fik y\u00fczleri s\u00f6z konusudur. Dolay\u0131s\u0131yla, g\u00fcn\u00fcm\u00fczde felsefe etkinli\u011finin \u201ck\u00fclt\u00fcre\u201d ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 eski ge\u00e7erli\u011fini yitirmi\u015ftir ve art\u0131k felsefecileri \u00fclkelerine g\u00f6re olmaktan \u00e7ok \u201cfelsefi se\u00e7im\u201d yapabilen \u201cbireyler\u201d olmalar\u0131 a\u00e7\u0131s\u0131ndan de\u011ferlendirmek durumunday\u0131z. \u0130\u015fte bu da, ba\u015fka etkenler d\u0131\u015f\u0131nda \u00e7ok b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, 1920\u2019lerin sonlar\u0131 ve 30\u2019lar\u0131n ba\u015flar\u0131nda ortaya \u00e7\u0131k\u0131p geli\u015fen Viyana \u00c7evresi\u2019nin ve Berlin Bilimsel Felsefe Derne\u011fi\u2019nin temel bilimlerinki gibi \u201cevrensel\u201d olarak nitelendirilebilecek felsefe yakla\u015f\u0131mlar\u0131n\u0131n bir sonucu olmu\u015ftur diyebiliriz. Felsefedeki geli\u015fmesini bir bak\u0131ma akademik \u00e7al\u0131\u015fmalar\u0131n\u0131n ba\u015flar\u0131nda Kant\u2019\u0131n felsefesiyle hesapla\u015fmas\u0131na bor\u00e7lu oldu\u011fu g\u00f6r\u00fclen Reichenbach, bu alanda evrenselli\u011fin en ba\u015fta gelen temsilcisi olarak d\u00fc\u015f\u00fcn\u00fclmelidir. (Bkz. \u00d6rs, 2004.)<\/p>\n

Bilimsel Felsefe ve \u2018do\u011fu\u015fu\u2019<\/strong><\/p>\n

Denebilir ki felsefede genel Duyusalc\u0131l\u0131k ak\u0131m\u0131na (ya da okuluna) ba\u011fl\u0131 bir altak\u0131m (ya da altokul) olarak d\u00fc\u015f\u00fcnebilece\u011fimiz Bilimsel Felsefe, onu benimsemi\u015f felsefeciler aras\u0131nda belki en \u00e7ok Hans Reichenbach\u2019la \u00f6zde\u015fle\u015ftirilmi\u015f; g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re bu \u00f6zde\u015fle\u015ftirme, (s\u0131n\u0131rl\u0131 say\u0131daki) felsefe \u00e7evrelerinin d\u0131\u015f\u0131nda da benimsenegelmi\u015ftir. Bu durumun tek olmasa da b\u00fcy\u00fck olas\u0131l\u0131kla en ba\u015fta gelen nedeni, bu felsefecinin Bilimsel Felsefenin Do\u011fu\u015fu<\/em> ba\u015fl\u0131kl\u0131 kitab\u0131n\u0131, akademik d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc ve k\u00fclt\u00fcr\u00fc geli\u015fmi\u015f genel okuyucuyu g\u00f6z \u00f6n\u00fcnde tutarak yazm\u0131\u015f olmas\u0131d\u0131r. B\u00f6ylelikle bu yap\u0131t arac\u0131l\u0131\u011f\u0131yla bilimsel felsefe, dolay\u0131s\u0131yla \u201cyeni felsefe\u201d, diyebiliriz ki t\u00fcm d\u00fcnyada ola\u011fan felsefe \u00e7evrelerinin d\u0131\u015f\u0131na \u00e7\u0131karak olduk\u00e7a geni\u015f bir okuyucu kitlesine ula\u015fm\u0131\u015ft\u0131r; ku\u015fkusuz, Hans Reichenbach\u2019\u0131n yorumuyla. Bunun yan\u0131nda, 1951 y\u0131l\u0131nda (yazar\u0131n\u0131n \u00f6l\u00fcm\u00fcnden iki y\u0131l \u00f6nce) yay\u0131nlanm\u0131\u015f olan bu yap\u0131t\u0131n, felsefe \u00e7evrelerince yeterince benimsendi\u011fi s\u00f6ylenemez. Geleneksel ussalc\u0131 felsefecileri ve onlara yak\u0131n g\u00f6r\u00fc\u015fteki akademik ve ayd\u0131n \u00e7evreleri d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, bu tutumu do\u011fal kar\u015f\u0131lamam\u0131z gerekir. Ancak \u00f6rne\u011fin Viyana \u00c7evresi Enstit\u00fcs\u00fc gibi bilimsel felsefeyle ilgili \u00e7al\u0131\u015fmalar\u0131n merkezinde yer almas\u0131 gereken kurumlarda \/ \u00e7evrelerde bile, bu felsefe anlay\u0131\u015f\u0131yla geleneksel felsefe aras\u0131ndaki temel ayr\u0131l\u0131klar\u0131n \u00fczerinde yeterince d\u00fc\u015f\u00fcn\u00fclmedi\u011fini g\u00f6r\u00fcyoruz. B\u00f6yle bir durumdan en ba\u015fta, felsefecilerin genelde felsefenin y\u00f6ntembilgisi (\u201cmetodolojisi\u201d) \u00fczerinde durma al\u0131\u015fkanl\u0131klar\u0131n\u0131 kazanmam\u0131\u015f olmalar\u0131n\u0131n sorumlu oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmaz. Bu nokta, burada Reichenbach\u2019\u0131n s\u00f6z konusu yap\u0131t\u0131n\u0131n tan\u0131t\u0131lmas\u0131yla yak\u0131ndan a\u00e7\u0131kl\u0131\u011fa kavu\u015facakt\u0131r.<\/p>\n

Bilimsel Felsefenin Do\u011fu\u015fu<\/em>, iki ana b\u00f6l\u00fcmden olu\u015fmaktad\u0131r: \u201cSpek\u00fclatif Felsefenin K\u00f6kleri\u201d ile \u201cBilimsel Felsefenin Sonu\u00e7lar\u0131\u201d. Bunlardan birincisinde yer alan alt\u0131 b\u00f6l\u00fcmden buradaki ba\u011flam\u0131m\u0131zda adlar\u0131 verilecekler \u015funlar olabilir: \u201cGenelli\u011fi arama ve yalanc\u0131 a\u00e7\u0131klama\u201d, \u201cKesinli\u011fi arama ve ussalc\u0131 bilgi anlay\u0131\u015f\u0131\u201d, \u201cAhlaki buyruklar aray\u0131\u015f\u0131 ve etik-bili\u015f ko\u015futlu\u011fu\u201d. \u0130kincisinin on iki b\u00f6l\u00fcm\u00fcn\u00fcn ba\u015fl\u0131klar\u0131 aras\u0131ndan ise burada \u015funlar aktar\u0131labilir: \u201cGeometrinin do\u011fas\u0131\u201d, \u201cZaman nedir?\u201d, \u201cDo\u011fa yasalar\u0131\u201d, \u201cEvrim\u201d, \u201c\u00c7a\u011fda\u015f mant\u0131k\u201d, \u201cEtik\u2019in do\u011fas\u0131\u201d. Reichenbach\u2019\u0131n felsefedeki ilgi alanlar\u0131n\u0131 t\u00fcketmemekle birlikte bu konular, s\u00f6z konusu alanlar\u0131n kapsam\u0131yla ilgili \u00f6nemli ipu\u00e7lar\u0131 veriyor olmal\u0131. Bilgi, olas\u0131l\u0131k, dil gibi ba\u015fkalar\u0131n\u0131n da eklenmesiyle onun \u00fczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131 konular\u0131n, \u00e7a\u011fda\u015f bilim felsefesi ile genel olarak \u00e7a\u011fc\u0131l felsefenin (ve yerine g\u00f6re felsefe evriminin) ba\u015fta gelen ilgi alanlar\u0131n\u0131 kapsad\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n

Reichenbach\u2019\u0131n bu kitab\u0131n\u0131n, ilkece felsefenin evrimini (hatta belki tarihini) ele alan bir yap\u0131t olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc de olmu\u015ftur. Ancak onun yap\u0131t\u0131na b\u00f6yle bir yakla\u015f\u0131mla bakmak, yap\u0131t\u0131n temel y\u00f6ntembilgisel niteli\u011fini g\u00f6zden ka\u00e7\u0131rmak demektir. Ger\u00e7ekte bu t\u00fcr yorumlarda g\u00f6zden ka\u00e7an \u00e7ok temel bir nokta, bir mant\u0131k\u00e7\u0131 duyusalc\u0131 ve bilimsel felsefeci olarak Reichenbach\u2019\u0131n bu yap\u0131t\u0131 arac\u0131l\u0131\u011f\u0131 ile, kar\u015f\u0131s\u0131nda oldu\u011fu \u201cspek\u00fclatif\u201d ussalc\u0131 felsefe ile \u201cmetafelsefe\u201d ya da felsefenin y\u00f6ntembilgisi d\u00fczeyinde hesapla\u015fmas\u0131; bu arada da ka\u00e7\u0131n\u0131lmaz olarak bu alan\u0131n evrimine ba\u015fvurmas\u0131, bu y\u00fczden yap\u0131t\u0131ndaki tart\u0131\u015fmalar\u0131nda bu s\u00fcre\u00e7ten \u00f6nemli say\u0131da anlaml\u0131 \u00f6rnekler vermi\u015f olmas\u0131d\u0131r.<\/p>\n

Hans Reichenbach, Viyana \u00c7evresi ile e\u015fzamanl\u0131 bir \u00e7evre olu\u015fturdu\u011fu s\u00f6ylenebilecek Berlin Bilimsel Felsefe Derne\u011fi\u2019nin \u00fcyelerindendi. Bu \u00e7evrelerden birincisinin \u201cyeni ya da mant\u0131k\u00e7\u0131 olguculuk\u201d olarak adland\u0131r\u0131lan felsefe anlay\u0131\u015f\u0131na kar\u015f\u0131l\u0131k, ikincisince benimsenen ve daha geni\u015f kapsaml\u0131 olan felsefe, \u201cmant\u0131k\u00e7\u0131 ya da yeni duyusalc\u0131l\u0131k\u201d olarak bilinegelmi\u015ftir. Bir bak\u0131ma bu yeni felsefe anlay\u0131\u015flar\u0131n\u0131n \/ yakla\u015f\u0131mlar\u0131n\u0131n ortak adland\u0131r\u0131lmas\u0131 olan \u201cBilimsel Felsefe\u201d terimi ise, ger\u00e7ekte bu \u00e7evrelerin ortaya \u00e7\u0131kmalar\u0131ndan \u00f6nce kullan\u0131lm\u0131\u015ft\u0131. (Bkz. \u00d6rs, 2004.)<\/p>\n

Hans Reichenbach: Devrimci bir akademik ya\u015fam<\/strong><\/p>\n

Yeni felsefenin y\u00f6ntembilgisel yakla\u015f\u0131m\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131nda bak\u0131ld\u0131\u011f\u0131nda, Reichenbach\u2019\u0131n \u201cBilimsel Felsefenin Do\u011fu\u015fu\u201d adl\u0131 yap\u0131t\u0131yla ortaya konan felsefenin, felsefe evriminde \u201cdevrimci\u201d bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 g\u00f6r\u00fclecektir. (\u201cY\u00f6ntembilgisi\u201d ve \u201cy\u00f6ntembilgisel\u201d s\u00f6zc\u00fcklerini Reichenbach yap\u0131t\u0131nda hi\u00e7 kullanmamaktad\u0131r.) Bu felsefenin devrimci olu\u015fu, en ba\u015fta, geleneksel ussalc\u0131 felsefede yerle\u015fmi\u015f bir tutum olan, hesab\u0131 verilemeyecek dayanaks\u0131z savlar\u0131n, \u201cspek\u00fclasyonun\u201d \u00f6nde geldi\u011fi metafizik\u2019in d\u0131\u015flanmas\u0131ndan; bunun yan\u0131nda, bilimlerde matemati\u011fin uygulanmas\u0131na ko\u015fut olarak felsefede simgesel mant\u0131\u011f\u0131n etkili bi\u00e7imde kullan\u0131lmas\u0131ndan kaynaklanmaktad\u0131r. Ger\u00e7ekte bunlar, Viyana \u00c7evresi ve Berlin Bilimsel Felsefe Derne\u011fi\u2019nin temel ilkeleriydi. Ancak y\u00f6ntembilgisel a\u00e7\u0131dan denebilir ki Hans Reichenbach, buradan yola \u00e7\u0131karak bilimsel felsefeyi, felsefe etkinli\u011finin evrimini de ele\u015ftirel bir tutumla inceleyerek, benimsedi\u011fi g\u00f6r\u00fc\u015fler arac\u0131l\u0131\u011f\u0131yla b\u00fcy\u00fck bir a\u00e7\u0131kl\u0131k ve y\u00fcreklilikle, \u00f6d\u00fcn vermeden savunmu\u015f ve geli\u015ftirmi\u015ftir. \u00d6zellikle bilim felsefesindeki \u00e7ok \u00f6nemli \u00e7al\u0131\u015fmalar\u0131n\u0131n yan\u0131nda o, bilimsel felsefenin ate\u015fli bir savunucusu, geli\u015ftiricisi, s\u00fcrekli \u201cdevrimcisi\u201d olmu\u015f; onu y\u00f6ntembilgisi a\u00e7\u0131s\u0131ndan \u00e7ok sa\u011flam temellere oturtmu\u015ftur.<\/p>\n

Hans Reichenbach 26 Eyl\u00fcl 1891\u2019de Hamburg\u2019da do\u011fdu, 9 Nisan 1953\u2019de Amerika\u2019da, Kaliforniya\u2019da \u00f6ld\u00fc. Onun felsefesini benimsemi\u015f ya da genelde felsefedeki de\u011ferini takdir edenler i\u00e7in altm\u0131\u015f iki y\u0131ll\u0131k bir s\u00fcre, ku\u015fkusuz yar\u0131da kalm\u0131\u015f bir ya\u015fam olmu\u015ftur. Be\u015f \u00e7ocuklu bir ailenin \u00fc\u00e7\u00fcnc\u00fc \u00e7ocu\u011fu olan Reichenbach\u2019\u0131n babas\u0131 zengin bir Yahudi t\u00fcccard\u0131; annesi ise k\u00f6kl\u00fc ve i\u00e7inde bir\u00e7ok u\u011fra\u015f sahibini bar\u0131nd\u0131ran bir Protestan ailenin k\u0131z\u0131 idi. Aile i\u00e7inde zengin bir k\u00fclt\u00fcr ortam\u0131 vard\u0131. \u0130ki kez evlenmi\u015f ve birinci evlili\u011finden biri erkek iki \u00e7ocu\u011fu olan Reichenbach\u2019\u0131n ikinci e\u015fi Maria bir felsefe doktoru idi ve \u00f6l\u00fcm\u00fcnden sonra onun tan\u0131nmas\u0131, \u00e7al\u0131\u015fmalar\u0131n\u0131n de\u011ferlendirilmesi, bast\u0131r\u0131lmas\u0131 ya da yeniden bas\u0131lmas\u0131 konusunda b\u00fcy\u00fck \u00e7aba harcam\u0131\u015f, bu konuda da ba\u015far\u0131l\u0131 olmu\u015ftur.<\/p>\n

\"\"
Reichenbach\u2019\u0131n ikinci e\u015fi Maria Reichenbach (1909-2013) bir felsefe doktoru idi ve \u00f6l\u00fcm\u00fcnden sonra onun tan\u0131nmas\u0131, \u00e7al\u0131\u015fmalar\u0131n\u0131n de\u011ferlendirilmesi, bast\u0131r\u0131lmas\u0131 ya da yeniden bas\u0131lmas\u0131 konusunda b\u00fcy\u00fck \u00e7aba harcam\u0131\u015ft\u0131.<\/figcaption><\/figure>\n

Felsefecimizin e\u011fitim ve akademik ya\u015fam\u0131nda burada belirtilebilecek belli ba\u015fl\u0131 noktalar \u015f\u00f6yle \u00f6zetlenebilir. \u0130lk ve orta \u00f6\u011frenimi s\u0131ras\u0131nda ileri bir ba\u015far\u0131 g\u00f6stermi\u015f olan gen\u00e7 Hans, b\u00fcy\u00fck bir bilgi tutkunu idi. 1910 y\u0131l\u0131nda Stuttgart\u2019ta m\u00fchendislik okumaya ba\u015flad\u0131. Daha sonra, Berlin, G\u00f6ttingen ve M\u00fcnih \u00dcniversitelerinde Born, Cassirer, Hilbert, Planck ve Sommerfeld gibi \u00fcnl\u00fc ara\u015ft\u0131r\u0131c\u0131 hocalardan matematik, felsefe ve fizik dersleri ald\u0131. M\u00fchendislik e\u011fitimi g\u00f6rmesi ise, daha sonraki hocal\u0131\u011f\u0131 s\u0131ras\u0131nda ona b\u00fcy\u00fck \u00f6l\u00e7\u00fcde soyut olan kavramlar\u0131 somut bi\u00e7imde ortaya koyma olana\u011f\u0131 tan\u0131mas\u0131n\u0131n yan\u0131nda, akademik bir konuma gelmeden \u00f6nceki ya\u015fam\u0131n\u0131 kazanma olana\u011f\u0131n\u0131 vermi\u015ftir. \u00d6\u011frencili\u011fi s\u0131ras\u0131nda \u00d6zg\u00fcr \u00d6\u011frenci Hareketi\u2019ne kat\u0131lm\u0131\u015f; bu konuda yaz\u0131lar yazm\u0131\u015f; ara\u015ft\u0131rma ve e\u011fitim \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc \u0131srarla savunmu\u015f; bu alanda bir yandan dinsel ve siyasal \u00e7evrelere kar\u015f\u0131 sava\u015f\u0131m verirken \u00f6te yandan da \u00f6\u011frenci hareketinin i\u00e7inde kar\u015f\u0131t g\u00f6r\u00fc\u015flerin dile getirilebilmesini savunmu\u015ftur.<\/p>\n

Matematiksel olas\u0131l\u0131k kuram\u0131n\u0131n fiziksel d\u00fcnyaya uygulanmas\u0131 konusunu ele ald\u0131\u011f\u0131 doktora \u00e7al\u0131\u015fmas\u0131n\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, akademik bir destek olmadan yazm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc bu konuya yeterince ilgi duyan yeti\u015fmi\u015f akademisyen bulamam\u0131\u015ft\u0131. En sonunda Erlangen\u2019den bir felsefeci ve bir matematik\u00e7i bu i\u015fi ortak olarak \u00fcstlenmi\u015flerdir. Daha sonra, Berlin\u2019de Einstein\u2019\u0131n g\u00f6relilik kuram\u0131 \u00fczerinde verdi\u011fi ilk seminerine kat\u0131lan be\u015f ki\u015fiden biri olmu\u015ftur ki, bu konuda ilerki y\u0131llarda yo\u011fun olarak \u00e7al\u0131\u015fm\u0131\u015f olan Reichenbach\u2019\u0131n Einstein\u2019la s\u00fcrekli olacak dostluk ili\u015fkisi de b\u00f6yle ba\u015flam\u0131\u015ft\u0131r. 1920\u2019de yeniden Stuttgart\u2019taki Teknik \u00dcniversite\u2019ye d\u00f6nerek orada g\u00f6relilik kuram\u0131 ve bilim felsefesinden de\u011fi\u015fik ara\u015ft\u0131rma konular\u0131na dek geni\u015f bir yelpazede dersler vermi\u015ftir. Reichenbach 1926 y\u0131l\u0131nda Fizik Felsefesi Profes\u00f6r\u00fc olarak Berlin \u00dcniversitesi\u2019nde g\u00f6rev alm\u0131\u015ft\u0131r. Ancak, bir yandan geleneksel metafizik dizgelere kar\u015f\u0131 olu\u015fu, \u00f6te yandan da \u00f6\u011frencili\u011fi s\u0131ras\u0131nda k\u00f6kten d\u00fc\u015f\u00fcnsel tutumu dolay\u0131s\u0131yla bu konuma atanmas\u0131 kolay olmam\u0131\u015ft\u0131. \u00dcniversitede bu konudaki diren\u00e7, Reichenbach\u2019\u0131n 1933\u2019e dek b\u00f6l\u00fcm\u00fcnde \u00e7al\u0131\u015ft\u0131\u011f\u0131 Einstein taraf\u0131ndan k\u0131r\u0131labilmi\u015ftir.<\/p>\n

Reichenbach Viyana \u00c7evresi\u2019nin bir \u00fcyesi de\u011fildi ama bu \u00e7evrenin mant\u0131k\u00e7\u0131 olgucular\u0131yla yak\u0131n ili\u015fki i\u00e7indeydi. (Bkz. \u00d6rs, 2004) 1930 y\u0131l\u0131nda Rudolph Carnap\u2019\u0131n kurdu\u011fu Erkenntnis<\/em> dergisinin yay\u0131n sorumlulu\u011funu iki felsefeci birlikte \u00fcstlenmi\u015flerdir. Sava\u015f dolay\u0131s\u0131yla 1940 y\u0131l\u0131nda, daha sonra yeniden yay\u0131nlanmak \u00fczere bas\u0131m\u0131 durmu\u015f olan bu dergi, Viyana \u00c7evresi\u2019nin ve Berlin Mant\u0131k\u00e7\u0131 Duyusalc\u0131 Okulunun en ba\u015fta gelen anlat\u0131m arac\u0131 olmu\u015ftur.<\/p>\n

Reichenbach \u0130stanbul\u2019da: \u2018Kar\u015f\u0131t iki felsefe\u2019<\/strong><\/p>\n

Nazilerin 1933\u2019de iktidara gelmelerinden hemen sonra ve ku\u015fkusuz beklenece\u011fi gibi, Hans Reichenbach \u00fcniversitedeki g\u00f6revinden (ve devlet radyosundaki i\u015finden) uzakla\u015ft\u0131r\u0131ld\u0131. O s\u0131rada T\u00fcrkiye\u2019de, Atat\u00fcrk\u2019\u00fcn \u00f6nerisiyle \u0130stanbul \u00dcniversitesi\u2019nde yap\u0131lacak k\u00f6kl\u00fc de\u011fi\u015fiklikler g\u00fcndeme gelmi\u015fti ve Avrupa\u2019dan da, o y\u0131ldan ba\u015flayarak b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc Almanya\u2019dan, ayr\u0131ca Avusturya ve \u00e7ok az olmak \u00fczere de \u0130svi\u00e7re ile Fransa\u2019dan ba\u015fka \u00fclkelere, en ba\u015fta da \u00fclkemize b\u00fcy\u00fck bir akademisyen g\u00f6\u00e7\u00fc olmu\u015ftu. O s\u0131rada Prag\u2019daki Alman \u00dcniversitesi\u2019nden de bir \u00e7a\u011fr\u0131 alan Reichenbach, o g\u00fcnk\u00fc ko\u015fullarda kendisine daha \u00e7ekici gelen \u0130stanbul \u00dcniversitesi\u2019nde \u00e7al\u0131\u015fma \u00f6nerisini ye\u011flemi\u015fti.<\/p>\n

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Hans Reichenbach, Einstein\u2019\u0131n Berlin\u2019de g\u00f6relilik kuram\u0131 \u00fczerinde verdi\u011fi ilk seminerine kat\u0131lan be\u015f ki\u015fiden biriydi. S\u00fcrekli olacak dostluklar\u0131 o y\u0131llarda ba\u015flam\u0131\u015ft\u0131<\/figcaption><\/figure>\n

Reichenbach, 1938\u2019de ayr\u0131l\u0131p Amerika\u2019da \u00f6l\u00fcm\u00fcne dek kald\u0131\u011f\u0131 Los Angeles\u2019daki Kaliforniya \u00dcniversitesi\u2019ne ge\u00e7meden \u00f6nceki be\u015f y\u0131l\u0131n\u0131, felsefede (ordinary\u00fcs) profes\u00f6r (ve B\u00f6l\u00fcm Ba\u015fkan\u0131) olarak t\u00fcm\u00fcyle \u0130stanbul\u2019da ge\u00e7irmi\u015ftir. Daha \u00f6nce T\u00fcrkiye\u2019de tan\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6yleyemeyece\u011fimiz Reichenbach bu d\u00f6nem i\u00e7inde bilimsel felsefe, mant\u0131k, bilgi kuram\u0131 (ve pek istemeden de olsa) felsefe tarihi dersleri vermi\u015ftir. Derslerinde, \u00f6zellikle zaman, uzay, belirleyicilik, t\u00fcmevar\u0131m, olas\u0131l\u0131k konular\u0131n\u0131 i\u015fliyor, \u201clojistik\u201d ad\u0131n\u0131 verdi\u011fi (ve Ernst Mach\u2019\u0131n deneycili\u011fi ile birle\u015ftirdi\u011fi) yeni mant\u0131k\u2019\u0131 anlat\u0131yordu. Ku\u015fkusuz bu konular ve i\u015fleni\u015f bi\u00e7imleri, \u00f6z olarak belirtmek gerekirse \u201cyeni felsefe\u201d, \u0130stanbul\u2019da, geleneksel felsefenin ve \u0130slam felsefesinin b\u00fcy\u00fck a\u011f\u0131rl\u0131k ta\u015f\u0131d\u0131\u011f\u0131 \u00fcniversite i\u00e7indeki felsefe \u00e7evrelerinde, ayr\u0131ca birtak\u0131m bilim \u00e7evrelerinde hi\u00e7 de ho\u015f kar\u015f\u0131lanm\u0131yor, tepki topluyordu. Avrupa \u00fcniversitelerinin felsefe b\u00f6l\u00fcmleri i\u00e7in de y\u00fcksek d\u00fczeyde \u201cteknik\u201d bir felsefeci olan Hans Reichenbach\u2019a, felsefe b\u00f6l\u00fcm\u00fcn\u00fcn nicelik a\u00e7\u0131s\u0131ndan da olduk\u00e7a zay\u0131f oldu\u011fu \u0130stanbul\u2019da g\u00f6sterilen tepkiyi do\u011fal kar\u015f\u0131lamak gerekir. Ancak \u00f6te yandan felsefeci Hilmi Ziya \u00dclken, onun \u00f6\u011frenci derslerine girmekteydi.<\/p>\n

Frans\u0131zca, \u0130ngilizce bilen, belli bir d\u00fczeyde de T\u00fcrk\u00e7e \u00f6\u011frenmi\u015f olan Reichenbach, \u0130stanbul\u2019daki derslerini, onlar\u0131 \u00f6\u011frenciler i\u00e7in \u00e7eviren yard\u0131mc\u0131s\u0131n\u0131n bildi\u011fi dile g\u00f6re anlat\u0131yordu. Bu dil \u00e7o\u011fu kez Almanca oluyordu ve \u00e7eviri i\u015fini ba\u015flang\u0131\u00e7tan beri Macit G\u00f6kberk ve hemen sonra da onunla birlikte Nusret H\u0131z\u0131r \u00fcstlenmi\u015flerdi. O, edindi\u011fi T\u00fcrk\u00e7e bilgisinden, daha sonra konu\u015fma dilinin mant\u0131\u011f\u0131 \u00fczerine yazd\u0131\u011f\u0131 yaz\u0131lar ba\u011flam\u0131nda olduk\u00e7a yararlanm\u0131\u015ft\u0131r.<\/p>\n

Bir \u201choca\u201d olarak Reichenbach\u2019\u0131n \u00fczerinde en \u00e7ok durdu\u011fu nokta, \u00fcniversiteye orta e\u011fitimden yeterince donan\u0131mla gelmemi\u015f ve ezberleme al\u0131\u015fkanl\u0131\u011f\u0131 y\u00fcksek \u00f6\u011fretimde de peki\u015fen \u00f6\u011frenciye d\u00fc\u015f\u00fcnme ve tart\u0131\u015fma al\u0131\u015fkanl\u0131\u011f\u0131 kazand\u0131rmakt\u0131. Felsefe \u00f6\u011frencilerinin Fen Fak\u00fcltesi\u2019nden ders almalar\u0131n\u0131 da istiyordu; felsefe bilimsiz olmazd\u0131. \u00d6\u011frencileri lisede zay\u0131f bir felsefe e\u011fitimi g\u00f6rm\u00fc\u015flerdi; \u00e7o\u011funlukla yabanc\u0131 dil bilmiyorlard\u0131; genel k\u00fclt\u00fcr d\u00fczeyleri d\u00fc\u015f\u00fckt\u00fc. Felsefede doktora \u00e7al\u0131\u015fmas\u0131 s\u00f6z konusu olmad\u0131\u011f\u0131 gibi ba\u015fka d\u00fczeyde de tez yap\u0131l\u0131yor de\u011fildi. Bu arada, Reichenbach\u2019\u0131n \u00f6\u011frencilerle ili\u015fkisinin, \u00f6\u011fretim etkinli\u011finin s\u0131n\u0131rlar\u0131n\u0131n \u00e7ok d\u0131\u015f\u0131na \u00e7\u0131kt\u0131\u011f\u0131n\u0131, \u00f6rne\u011fin ba\u015fta o zamana dek olanaklar\u0131 \u0130stanbul\u2019da bilinmeyen Uluda\u011f\u2019da kayak kaymak olmak \u00fczere spor yapmalar\u0131 konusunda onlara \u00f6nderlik etti\u011fini, olanaklar sa\u011flamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. O, \u00f6\u011frencileri i\u00e7in \u00fcniversitenin d\u0131\u015f\u0131nda da de\u011ferli bir e\u011fitimciydi.<\/p>\n

B\u00fct\u00fcn bu noktalar\u0131n ve Hans Reichenbach\u2019\u0131n \u0130stanbul\u2019da ge\u00e7irdi\u011fi be\u015f y\u0131lla ilgili \u00f6teki bilgilerin \u0131\u015f\u0131\u011f\u0131nda, onun T\u00fcrkiye\u2019de felsefeye ve akademik ya\u015fama ne katk\u0131da bulundu\u011fu konusunda birbirinin kar\u015f\u0131t\u0131 iki d\u00fc\u015f\u00fcncenin oldu\u011fu s\u00f6ylenebilir. \u00dclkemizde, ister onun burada bulundu\u011fu y\u0131llarda isterse daha sonra ve \u015fimdi olsun birtak\u0131m felsefeciler, Reichenbach\u2019\u0131n b\u00f6yle bir katk\u0131s\u0131ndan pek s\u00f6z edilemeyece\u011fini ileri s\u00fcrm\u00fc\u015flerdir ki bunu da do\u011fal kar\u015f\u0131lamak gerekir, \u00e7\u00fcnk\u00fc bu yazarlar geleneksel felsefe \u00e7izgisindedirler. Belki daha az do\u011fal olan\u0131, yurtd\u0131\u015f\u0131nda ve bilimsel felsefenin en az\u0131ndan kar\u015f\u0131s\u0131nda olmayan felsefeciler aras\u0131nda bu yoruma kat\u0131lanlar\u0131n bulunmas\u0131d\u0131r; bunu da belki onlar\u0131n T\u00fcrkiye\u2019ye olan bak\u0131\u015f a\u00e7\u0131lar\u0131 ile ili\u015fkilendirebiliriz. Reichenbach\u2019\u0131n bilimsel felsefe anlay\u0131\u015f\u0131, daha sonraki y\u0131llarda Nusret H\u0131z\u0131r\u2019\u0131n arac\u0131l\u0131\u011f\u0131 ile ve belli bir \u00f6l\u00e7\u00fcde de olsa \u00f6zellikle Ankara\u2019daki felsefe \u00e7evrelerinde benimsenmeye ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

Bunun d\u0131\u015f\u0131nda, \u00fclkemizde \u00fcniversiteye akademik \u201cdisiplin\u201d anlay\u0131\u015f\u0131n\u0131, \u201ckollokyum\u201d t\u00fcr\u00fc tart\u0131\u015fmal\u0131 toplant\u0131lar\u0131, bilimsel \u201ckonferanslar\u0131\u201d Reichenbach getirmi\u015ftir. \u201cT\u00fcrk Fiziki ve Tabii Bilimler Sosyetesi\u201d adl\u0131 derne\u011fin (1934) kurucular\u0131 aras\u0131nda olan Reichenbach, burada de\u011fi\u015fik bilimsel sunu\u015flar da yapm\u0131\u015ft\u0131r. O, \u00fcniversitenin Felsefe ve Psikoloji b\u00f6l\u00fcmlerine Almanya\u2019dan \u00f6\u011fretim \u00fcyelerinin gelmesine de katk\u0131da bulunmu\u015ftur. \u0130stanbul\u2019dan ayr\u0131l\u0131rken ki\u015fisel kitapl\u0131\u011f\u0131n\u0131 Felsefe B\u00f6l\u00fcm\u00fcne ba\u011f\u0131\u015flam\u0131\u015ft\u0131r.<\/p>\n

Reichenbach\u2019\u0131n T\u00fcrkiye\u2019den ayr\u0131l\u0131\u015f\u0131n\u0131n akademik olmayan ya da \u00f6zel nedenleri aras\u0131nda g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re en ba\u015fta geleni, anla\u015f\u0131lmas\u0131 \u00e7ok g\u00fc\u00e7 bir b\u00fcrokrasinin, ona bu \u00fclkede emeklilik hakk\u0131 tan\u0131mam\u0131\u015f olmas\u0131d\u0131r.<\/p>\n

Reichenbach Kaliforniya\u2019da: Felsefede s\u00fcr\u00fcp giden devrim<\/strong><\/p>\n

Reichenbach\u2019\u0131n T\u00fcrkiye\u2019de felsefeye ne katk\u0131lar\u0131 olmu\u015ftur konusunda oldu\u011fu gibi, \u201c\u0130stanbul\u2019da ge\u00e7irdi\u011fi s\u00fcre i\u00e7inde, felsefeye genelde ne katk\u0131da bulunmu\u015ftur?\u201d sorusuna verilen yan\u0131t da kar\u015f\u0131t iki y\u00f6ndedir. Konuyla ilgili olarak \u00f6zellikle yurtd\u0131\u015f\u0131ndaki yorumcular aras\u0131nda g\u00f6r\u00fcn\u00fc\u015fe bak\u0131l\u0131rsa genelde egemen olan d\u00fc\u015f\u00fcnce, onun felsefede bu s\u00fcre i\u00e7indeki \u00e7al\u0131\u015fmalar\u0131n\u0131n \u00f6zellikle nitelik a\u00e7\u0131s\u0131ndan dikkati \u00e7eken bir verimlilik g\u00f6stermedi\u011fi bi\u00e7imindedir. \u00dclkemizde \u00f6zellikle Cumhuriyet d\u00f6neminde felsefenin evrimi \u00fczerinde en yo\u011fun olarak \u00e7al\u0131\u015fm\u0131\u015f felsefeci ve ara\u015ft\u0131r\u0131c\u0131m\u0131z olan Arslan Kaynarda\u011f ise, buna kat\u0131lmamakta ve d\u00fc\u015f\u00fcncesini onun \u00e7al\u0131\u015fmalar\u0131ndan \u00f6rnekler vererek ortaya koymaktad\u0131r. Bu nokta, Reichenbach\u2019\u0131n temel felsefi yakla\u015f\u0131m\u0131n\u0131n ve yap\u0131tlar\u0131n\u0131n felsefede evrensellik konusuyla birlikte ele al\u0131naca\u011f\u0131 son b\u00f6l\u00fcmde kendili\u011finden yeniden g\u00fcndeme gelecektir.<\/p>\n

Bilimsel Felsefenin Do\u011fu\u015fu<\/em>\u2019nda felsefecimiz, Plato, Descartes, Kant gibi felsefe evriminin eski ussalc\u0131 ve dizge (\u201csistem\u201d) kurucu \u201cb\u00fcy\u00fck adlar\u0131\u201dn\u0131n, zamanlar\u0131n\u0131n bilimini yans\u0131tt\u0131klar\u0131n\u0131 ve daha iyi yan\u0131tlar\u0131n bulunamad\u0131\u011f\u0131 bir zamanda sorulara yalanc\u0131 yan\u0131tlar verdiklerini belirtmektedir. Ona g\u00f6re \u201cdizgeler felsefesi\u201d Kant\u2019la son bulmu\u015ftur ve 19. y\u00fczy\u0131l\u0131n Kant\u2019tan sonra geli\u015ftirilen felsefe dizgelerini onunkiyle ya da Plato\u2019nunkiyle e\u015f d\u00fczeyde g\u00f6rmek, felsefe tarihinin yanl\u0131\u015f yorumlanmas\u0131na ba\u011fl\u0131 bir yan\u0131lg\u0131d\u0131r.<\/p>\n

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Reichenbach\u2019a g\u00f6re \u201cdizgeler felsefesi\u201d Immanuel Kant\u2019la son bulmu\u015ftu.<\/figcaption><\/figure>\n

\u00d6zellikle zamanlar\u0131n\u0131n felsefesine getirdikleri b\u00fcy\u00fck de\u011fi\u015fiklikler d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, felsefe evriminin \u201cb\u00fcy\u00fckleri\u201d aras\u0131ndaki ussalc\u0131 felsefecileri de ku\u015fkusuz birer devrimci olarak g\u00f6rmek gerekir. Bu evrim a\u00e7\u0131s\u0131ndan \u00f6zellikle, g\u00fcn\u00fcm\u00fczde ussalc\u0131l\u0131\u011f\u0131 en d\u00fc\u015f\u00fck d\u00fczeyde temsil edenlerin y\u00fcr\u00fctt\u00fc\u011f\u00fc \u201cpost-modern\u201d felsefeyi d\u00fc\u015f\u00fcn\u00fcnce, onlar\u0131n de\u011ferleri \u00e7ok daha artmaktad\u0131r. Denebilir ki, bu sonuncu felsefe \u201cak\u0131m\u0131\u201dn\u0131n i\u00e7inde yer alanlar, bunun yan\u0131nda ussalc\u0131 devrimcileri g\u00fcn\u00fcm\u00fczde de az ya da \u00e7ok k\u00f6r\u00fc k\u00f6r\u00fcne izlemekte olan gelenek\u00e7iler, bilimsel felsefenin getirdi\u011fi devrim kar\u015f\u0131s\u0131nda birer \u201ckar\u015f\u0131 devrimci\u201d konumuna d\u00fc\u015fm\u00fc\u015flerdir; burada say\u0131sal a\u00e7\u0131dan durum ne olursa olsun. (Viyana \u00c7evresi\u2019nin ve Berlin Bilimsel Felsefe Derne\u011fi\u2019nin \u00fcyeleri aras\u0131nda da, felsefede, yeni felsefenin ortaya \u00e7\u0131k\u0131\u015f\u0131yla ba\u015flam\u0131\u015f olan bir \u201cs\u00fcr\u00fcp giden devrim\u201dden s\u00f6z a\u00e7anlar vard\u0131.)<\/p>\n

Hans Reichenbach\u2019\u0131n felsefe ya\u015fam\u0131na felsefe evriminin doruktaki ussalc\u0131lar\u0131ndan olan Kant\u2019la ba\u015flamas\u0131, ancak daha sonra ona kar\u015f\u0131t g\u00f6r\u00fc\u015fler geli\u015ftirmesi, bir bak\u0131ma, Kant\u2019\u0131n yine bu evrimin en \u00f6nde gelen (\u0130ngiliz) duyusalc\u0131lar\u0131ndan David Hume\u2019la hesapla\u015fmas\u0131na benzetilebilir. Ancak her durumda, Reichenbach\u2019\u0131n devrimci tutumunun daha ba\u015flang\u0131\u00e7ta kendini belli etti\u011fini s\u00f6yleyebiliriz; bunda, akademik yeti\u015fmesi s\u0131ras\u0131nda ba\u015fta Einstein ve g\u00f6relilik kuram\u0131 olmak \u00fczere zaman\u0131n\u0131n \u00f6nde gelen fizik\u00e7ileri ve onlar\u0131n bilimsel \u00fcr\u00fcnleriyle erken kar\u015f\u0131la\u015fm\u0131\u015f, yerine g\u00f6re onlar\u0131 se\u00e7mi\u015f olmas\u0131n\u0131n da \u00f6nemli bir katk\u0131da bulundu\u011fu s\u00f6ylenebilir.<\/p>\n

Ku\u015fkusuz Reichenbach\u2019\u0131n devrimcili\u011fi, \u0130stanbul\u2019da \u201ck\u00fcllenmi\u015f\u201d olmad\u0131\u011f\u0131 gibi, Kaliforniya\u2019da da t\u00fcm\u00fcyle yeniden ortaya \u00e7\u0131km\u0131\u015f olamazd\u0131. Ancak burada, her iki felsefe ve bilim ortam\u0131ndaki d\u00fczey ayr\u0131mlar\u0131n\u0131n g\u00f6zden uzak tutulamayaca\u011f\u0131 da a\u00e7\u0131kt\u0131r. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, felsefe alan\u0131nda bilimsel felsefenin getirdi\u011fi devrimi ve bu devrimin yol a\u00e7t\u0131\u011f\u0131 evrenselli\u011fi payla\u015fmak konusunda Reichenbach\u2019\u0131n Amerika\u2019da \u00e7ok daha geli\u015fmi\u015f bir ortam bulmu\u015f oldu\u011funu s\u00f6ylemek, do\u011fald\u0131r ki bir abart\u0131 olmayacakt\u0131r; bunu, felsefede kar\u015f\u0131 devrim odaklar\u0131n\u0131n genelde orada da yayg\u0131n oldu\u011funu g\u00f6zden uzak tutmadan rahat bir bi\u00e7imde s\u00f6yleyebiliriz.<\/p>\n

Reichenbach ve ba\u015fl\u0131ca yap\u0131tlar\u0131: Felsefede evrensellik<\/strong><\/p>\n

Paris\u2019te 1935 y\u0131l\u0131nda bilimsel felsefe ile ilgili bir kongre ger\u00e7ekle\u015ftirildi; ancak daha sonra, bu alanda bu t\u00fcr geni\u015f kapsaml\u0131 toplant\u0131lar\u0131n gelenekselle\u015fmedi\u011fini g\u00f6r\u00fcyoruz. \u0130lki 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda yine Paris\u2019te yap\u0131lm\u0131\u015f olan D\u00fcnya felsefe kongrelerinin ise b\u00fcy\u00fck sava\u015f y\u0131llar\u0131 d\u0131\u015f\u0131nda be\u015f y\u0131lda bir s\u00fcrekli bir bi\u00e7imde ger\u00e7ekle\u015ftirildi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, bu durumdan bilimsel felsefe a\u00e7\u0131s\u0131ndan olumsuz sonu\u00e7lar \u00e7\u0131kar\u0131labilir. Buna g\u00f6re, bu ak\u0131m\u0131n en \u00f6nde gelen temsilcisi olarak g\u00f6r\u00fclebilecek Hans Reichenbach\u2019la ba\u011flant\u0131l\u0131 olarak \u201cfelsefede evrensellik\u201dten s\u00f6z a\u00e7man\u0131n, bu alan\u0131n yak\u0131n evrimiyle ilgili olarak ger\u00e7ekd\u0131\u015f\u0131 bir tutumu anlatt\u0131\u011f\u0131 s\u00f6ylenebilir. Ancak, ilk bak\u0131\u015fta yerinde gibi g\u00f6r\u00fclebilecek bu t\u00fcr yarg\u0131lar konusunda da s\u00f6ylenecekler vard\u0131r. Bilimsel felsefe ba\u011flam\u0131nda \u201cfelsefede evrensellik\u201d derken, bu ak\u0131m\u0131 benimseyen felsefecilerin ve ona ilgi duyan bilimcilerin, genel olarak akademisyenlerin, ara\u015ft\u0131r\u0131c\u0131lar\u0131n, ayd\u0131nlar\u0131n bir \u00e7o\u011funluk olu\u015fturduklar\u0131n\u0131 belirtiyor olamay\u0131z. B\u00f6yle bir say\u0131sal durum bilimsel felsefenin geli\u015fmesinin ba\u015flang\u0131c\u0131nda bulunmad\u0131\u011f\u0131 gibi g\u00fcn\u00fcm\u00fcz i\u00e7in de s\u00f6z konusu de\u011fildir; \u00e7\u00fcnk\u00fc en az\u0131ndan felsefenin kendi i\u00e7inde olduk\u00e7a y\u00fcksek say\u0131da bulunan gelenek\u00e7ilerin etkinlikteki ak\u0131mlar\u0131n \/ altak\u0131mlar\u0131n \u00e7o\u011funu temsil ettikleri, onun b\u00fct\u00fcn\u00fcnde de \u00e7o\u011funlu\u011fu olu\u015fturduklar\u0131 s\u00f6ylenebilir.<\/p>\n

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Hans Reichenbach (1891-1953)<\/figcaption><\/figure>\n

Bilimsel felsefe a\u00e7\u0131s\u0131ndan \u201cevrensellik\u201d anlay\u0131\u015f\u0131n\u0131, \u00f6zellikle geleneksel ussalc\u0131 felsefede al\u0131\u015f\u0131lagelmi\u015f bir tutum olarak ka\u00e7\u0131n\u0131lmaz bi\u00e7imde ileri bir soyutluk, \u201cistisnalar\u0131\u201d olmayan genellemeler ortaya koyma \u00e7abas\u0131yla kar\u0131\u015ft\u0131rmamam\u0131z gerekir. Buradaki evrensellik belki temel bilimlerdekine, yerine g\u00f6re de t\u0131p ile \u00f6teki sa\u011fl\u0131k u\u011fra\u015flar\u0131 ve m\u00fchendislikler gibi gerekli ko\u015fulu temel bilimsellik olan uygulamal\u0131 alanlardakine benzer bir genelli\u011fi ve genelleme anlay\u0131\u015f\u0131n\u0131 bize d\u00fc\u015f\u00fcnd\u00fcrmelidir. Bu demektir ki, genelde ussalc\u0131 e\u011filimin tersine, do\u011fada \/ d\u00fcnyada, ko\u015fullar\u0131n d\u0131\u015f\u0131nda, \u201cistisnas\u0131\u201d bulunmayan olgusal durumlar s\u00f6z konusu olmad\u0131\u011f\u0131 gibi, ger\u00e7ekte bizim olgular d\u00fcnyas\u0131 ile ilgili genellemelerimiz de bundan dolay\u0131 yetkin olamazlar; bunun ilkece, gerek kuram d\u00fczeyi soyutlamalar gerekse yasa d\u00fczeyindeki genellemeler i\u00e7in ge\u00e7erli oldu\u011funu s\u00f6yleyebiliriz. (Temel bilimlerde ve felsefede, onlar\u0131n de\u011fi\u015fik dallar\u0131nda, bunlar\u0131n yan\u0131nda hukuktan iktisata, \u00f6te yandan matemati\u011fe dek denebilir ki her t\u00fcrl\u00fc akademik alanda; onlar\u0131n \u00f6tesinde ku\u015fkusuz insan ya\u015fam\u0131n\u0131n \u00e7ok de\u011fi\u015fik y\u00f6nlerinde, soyutlamalar\u0131n, genellemelerin ger\u00e7ekte birer \u201cd\u00fc\u015fsel yap\u0131\u201d oldu\u011funun tart\u0131\u015f\u0131lmas\u0131 i\u00e7in bkz. H. Vaihinger.) Bilimsel felsefenin bu konuyla ilgili yakla\u015f\u0131m\u0131n\u0131 belki \u201cger\u00e7ek\u00e7i ya da ger\u00e7ek\u00e7ilikle ba\u011fda\u015fan evrensellik\u201d olarak adland\u0131rabiliriz.<\/p>\n

Ku\u015fkusuz bu genellik, genelleme ve soyutlama tart\u0131\u015fmas\u0131n\u0131n \u00f6z\u00fcndeki iki kar\u015f\u0131t yakla\u015f\u0131m, ussalc\u0131 ve duyusalc\u0131 ak\u0131mlar aras\u0131ndaki en temel ayr\u0131l\u0131klardan da birini olu\u015fturmaktad\u0131r. Giri\u015f b\u00f6l\u00fcm\u00fcnde de\u011findi\u011fimiz, zaman\u0131m\u0131zda felsefe etkinli\u011finin de\u011fi\u015fik, bir bak\u0131ma \u201cyerel\u201d, en az\u0131ndan b\u00f6lgesel olduklar\u0131n\u0131 s\u00f6yleyebilece\u011fimiz \u201cfelsefe k\u00fclt\u00fcrlerinden\u201d \u00e7ok tek tek felsefecilerin (ve olu\u015fturduklar\u0131 okullar\u0131n) i\u015fi olmas\u0131, bilimsel felsefenin y\u00f6ntembilgisel evrenselli\u011fi ile de uyum i\u00e7indedir. Onun \u201cnesnellikle\u201d de, gelenek\u00e7i, ussalc\u0131 felsefeye, belki \u00f6zellikle onun bug\u00fcnk\u00fc uzant\u0131lar\u0131na g\u00f6re \u00e7ok daha yak\u0131n bir ko\u015futluk i\u00e7inde olmas\u0131 gerekti\u011fi de a\u00e7\u0131kt\u0131r. Yine bilimsel felsefenin, \u00f6zellikle temel bilim anlam\u0131ndaki bilim etkinli\u011fi, dolay\u0131s\u0131yla bilim mant\u0131\u011f\u0131 ve felsefesi ile olan b\u00fcy\u00fck yak\u0131nl\u0131\u011f\u0131nda da bu noktan\u0131n \u00f6nemli oldu\u011funu d\u00fc\u015f\u00fcnebiliriz. \u00d6te yandan gelenek\u00e7ilerin evrensellik anlay\u0131\u015f\u0131n\u0131n \/ yakla\u015f\u0131m\u0131n\u0131n etikteki yans\u0131mas\u0131, belki daha do\u011frusu ko\u015futlu\u011fu da, belki en belirgin bi\u00e7imde Kant\u2019\u0131n \u201ckesin buyruklar\u0131\u201dnda (\u201ckategorik imperatifleri\u201dnde) g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, \u00e7ok b\u00fcy\u00fck kapsaml\u0131, \u201cistisnas\u0131z\u201d, herkesi ba\u011flay\u0131c\u0131 ahlaki ilkelerde kendisini g\u00f6stermektedir.<\/p>\n

Felsefede al\u0131\u015f\u0131lagelmi\u015f, yerle\u015fmi\u015f bir e\u011filim olarak ussalc\u0131 \u201cb\u00fcy\u00fck evrensellik\u201dle yeni duyusalc\u0131 felsefenin ger\u00e7ek\u00e7i evrenselli\u011fi aras\u0131ndaki temel ayr\u0131l\u0131klar\u0131n ortaya konmas\u0131n\u0131, Bilimsel Felsefenin Do\u011fu\u015fu<\/em>\u2019nda doyurucu bir bi\u00e7imde buluyoruz. Bununla ba\u011flant\u0131s\u0131 kurulabilecek birtak\u0131m temel felsefi noktalar\u0131n, \u00f6rne\u011fin gelenek\u00e7ilerin \u201cyan\u0131tlar\u0131 verilemez sorular sormak\u201d al\u0131\u015fkanl\u0131\u011f\u0131n\u0131n, yalanc\u0131 a\u00e7\u0131klamalar\u0131n\u0131n, \u201csentetik a priori\u201dnin, eti\u011fin (i\u00e7rel olarak) bili\u015fsel olamayaca\u011f\u0131n\u0131n tart\u0131\u015f\u0131lmas\u0131n\u0131n da, Reichenbach taraf\u0131ndan b\u00fcy\u00fck bir ustal\u0131kla ger\u00e7ekle\u015ftirildi\u011fini g\u00f6r\u00fcyoruz. Onun, \u00e7a\u011f\u0131m\u0131zda \u00f6zellikle bilim felsefesine getirdi\u011fi ger\u00e7ek\u00e7ilik anlay\u0131\u015f\u0131, denebilir ki yap\u0131t\u0131n\u0131n t\u00fcm\u00fcnde kendini belli etmektedir.<\/p>\n

Reichenbach\u2019\u0131n \u201cgenel\u201d felsefe ile bilim felsefesinin ortak ilgi alanlar\u0131ndaki belli ba\u015fl\u0131 yap\u0131tlar\u0131, \u00f6zellikle toplu olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, onun yakla\u015f\u0131m\u0131n\u0131n evrenselli\u011fini a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Bunlar\u0131n tarihleri, onun akademik ya\u015fam\u0131yla ilgili olarak yukarda belirtti\u011fimiz d\u00f6nemleriyle ili\u015fkilendirilirse, devrimci felsefecimizin yap\u0131tlar\u0131 bu bak\u0131mdan daha a\u00e7\u0131k bir anlam kazanacakt\u0131r. Reichenbach\u2019\u0131n felsefesinin teknik ayr\u0131nt\u0131lara inilmeden ele al\u0131nd\u0131\u011f\u0131 buradaki ba\u011flam\u0131m\u0131zda, a\u015fa\u011f\u0131da s\u0131ralanan yap\u0131tlar aras\u0131nda da onlar\u0131n akademik \/ bilimsel tekniklik d\u00fczeyi a\u00e7\u0131s\u0131ndan ayr\u0131ca bir ay\u0131r\u0131m yap\u0131lmam\u0131\u015ft\u0131r: G\u00f6recelik Kuram\u0131 ve Apriori Bilgi<\/em> (1920), G\u00f6receci Mekan-Zaman Kuram\u0131n\u0131n Aksiyomati\u011fi<\/em> (1924), Kopernik\u2019ten Einstein\u2019a<\/em> (1927), Mekan-Zaman Kuram\u0131n\u0131n Felsefesi<\/em> (1928), Atom ve Evren<\/em> (1930), Olas\u0131l\u0131k Kuram\u0131<\/em> (1935). Buraya dek s\u0131ralanan yap\u0131tlar Almanca olarak kaleme al\u0131nm\u0131\u015f, son ikisinin s\u0131ras\u0131yla 1932 ve 1949\u2019daki \u00e7evirilerinin yan\u0131nda \u015fimdi verilecekler ise \u0130ngilizce olarak yay\u0131nlanm\u0131\u015ft\u0131r: Deneyim ve Kestirim<\/em> (1938), Kuantum Mekani\u011finin Felsefi Temelleri<\/em> (1944), Simgesel Mant\u0131\u011f\u0131n \u00d6\u011feleri <\/em>(1947). \u00d6l\u00fcm\u00fcnden sonra do\u011frudan \u0130ngilizce olarak yay\u0131nlanan yap\u0131tlar\u0131 ise \u015funlard\u0131r: Yasa D\u00fczeyi Bildirimler ve Kabul Edilebilir \u0130\u015flemler<\/em> (1954), Zaman\u0131n Y\u00f6n\u00fc<\/em> (1956), \u00c7a\u011fc\u0131l Bilim Felsefesi<\/em> (1959).<\/p>\n

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Felsefede al\u0131\u015f\u0131lagelmi\u015f yerle\u015fmi\u015f bir e\u011filim olarak ulusalc\u0131 felsefenin ger\u00e7ek\u00e7i evrenselli\u011fi aras\u0131ndaki temel ayr\u0131l\u0131klar\u0131n ortay konmas\u0131n\u0131, Bilimsel Felsefe’nin Do\u011fu\u015fu’nda doyurucu bir bi\u00e7imde buluyoruz.<\/figcaption><\/figure>\n

Burada Reichenbach\u2019\u0131n yaln\u0131z belli ba\u015fl\u0131 kitaplar\u0131na yer verilmi\u015f, akademik konularda olmayan yap\u0131tlar\u0131 ile dergi yaz\u0131lar\u0131 ve kitap b\u00f6l\u00fcmleri, toplu yay\u0131nlanan yaz\u0131lar\u0131 ve ba\u015fkaca \u00fcr\u00fcnleri buraya al\u0131nmam\u0131\u015ft\u0131r. Bu arada, onun 1932 y\u0131l\u0131nda Bilimsel Felsefe<\/em> ba\u015fl\u0131kl\u0131 bir yap\u0131t\u0131n\u0131n yay\u0131nlanm\u0131\u015f oldu\u011funu bilmek, hakl\u0131 olarak bunun, 1951\u2019de \u00e7\u0131kan Bilimsel Felsefenin Do\u011fu\u015fu<\/em> ba\u015fyap\u0131t\u0131n\u0131n y\u0131llar i\u00e7inde olduk\u00e7a geriye giden bir \u00f6nc\u00fcs\u00fc oldu\u011funu bize d\u00fc\u015f\u00fcnd\u00fcrecektir.<\/p>\n

(*) Bu yaz\u0131, \u00e7ok k\u0131sa zaman \u00f6nce yitirdi\u011fimiz, \u00e7ok de\u011ferli, \u00e7ok \u00fcr\u00fcn veren felsefe \u00f6\u011fretim \u00fcyesi Prof. Dr. Ahmet Cevizci\u2019nin yay\u0131n sorumlusu oldu\u011fu ve ancak ilk alt\u0131 cildi (A-F harfleri) yay\u0131nlanabilmi\u015f olan Felsefe Ansiklopedisi<\/em> i\u00e7in yaz\u0131lm\u0131\u015ft\u0131. Burada, Cevizci dostumu \u00f6zlemle an\u0131yorum.<\/p>\n

Yararlan\u0131lan ve yararlanabilecek kaynaklar\u0131n bir b\u00f6l\u00fcm\u00fc
\n<\/strong><\/p>\n

– Hempel, Carl G., \u201cEmpiricism in the Vienna Circle and in the Berlin Society for Scientific Philosophy\u201d, Scientific Philosophy: Origins and Developments (Vienna<\/em> Circle Institute Yearbook [1993] )<\/em>, Friedrich Stadler (Yay. Sor.), Kluwer Academic Publishers, Dordrecht ve \u00f6tekiler, 1993, s. 1-9.<\/p>\n

– Kamlah, Andreas, \u201cHans Reichenbach \u2013 Leben, Werk und Wirkung\u201d, Wien \u2013 Berlin Prag, Der Aufstieg des wissenschaftlichen Philosophie, Zentenarien Rudolph Carnap, Hans Reichenbach, Edgar Zilsel (Ver\u00f6ffentlichungen des Instituts Wiener Kreis, Band 2),<\/em> Friedrich Stadler (Yay. Sor.), H\u00f6lder-Pichler-Tempsky, Viyana, 1993, s. 238-283.<\/p>\n

– Kaynarda\u011f, Arslan, \u201cFilozof Hans Reichenbach\u2019\u0131n T\u00fcrkiye\u2019deki Y\u0131llar\u0131 ve Etkileri\u201d, T\u00fcrkiye\u2019de Cumhuriyet D\u00f6neminde Felsefe \u2013 D\u00fc\u015f\u00fcnceler, etkinlikler, filozoflar, s\u00f6yle\u015filer, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Cumhuriyet Kitapl\u0131\u011f\u0131 Dizisi<\/em>, Ankara, 2002, s. 339-361. (Bu yaz\u0131, Say\u0131n Kaynarda\u011f\u2019\u0131n, T\u00fcrkiye Felsefe Kurumu\u2019nun Ankara\u2019da Alman K\u00fclt\u00fcr Merkezi\u2019nin i\u015fbirli\u011fi ile 11-12 Kas\u0131m 1991 g\u00fcnlerinde ger\u00e7ekle\u015ftirdi\u011fi, \u201c100. Do\u011fum Y\u0131l\u0131nda Hans Reichenbach\u201d ba\u015fl\u0131kl\u0131 toplant\u0131da yapt\u0131\u011f\u0131 sunu\u015fun metnine dayanmaktad\u0131r.)<\/p>\n

– \u00d6rs, Yaman \u201cBilimsel Felsefe\u201d, Felsefe Ansiklopedisi<\/em>, Ahmet Cevizci (Ed.), 2. C., Etik Yay\u0131nlar\u0131, \u0130stanbul, 2004, s. 548-552.<\/p>\n

– \u00d6rs, Yaman, \u201cHans Reichenbach and Logical Empiricism in Turkey\u201d, Cambridge and Vienna: Frank P. Ramsey and the Vienna Circle (Vienna Circle Institute Yearboo<\/em> [2004]<\/em>), Maria C. Galavotti (Yay Sor.), Springer, Dordrecht, 2006, s. 189-211.<\/p>\n

– \u00d6rs, Yaman, Bilimsel Felsefenin I\u015f\u0131\u011f\u0131nda<\/em> — Felsefe Tart\u0131\u015fmalar\u0131\u2019nda \u00e7\u0131kan 12 felsefe yaz\u0131s\u0131, \u00d6teki Yay\u0131nevi, Ankara, 1998; G\u00f6zden ge\u00e7irilmi\u015f 2. Bask\u0131, \u0130mge Kitabevi, Ankara, 2007. (Felsefe Tart\u0131\u015fmalar\u0131<\/em>, 8. \u2013 19 Kitaplar, 1990 \u2013 1996.)<\/p>\n

– Reichenbach, Hans, The Rise of Scientific Philosophy<\/em>, University of California Press, Berkeley and Los Angeles, (1951) 1966. (T\u00fcrk\u00e7esi: Bilimsel Felsefenin Do\u011fu\u015fu, \u00e7ev. Cemal Y\u0131ld\u0131r\u0131m, Remzi Kitabevi, \u0130stanbul, 1. Bas\u0131m, 1981; Bilgi Yay\u0131nevi, Ankara, 2000.)<\/p>\n

– Reichenbach, Maria, \u201cErinnerungen und Reflexionen\u201d, Wien \u2013 Berlin \u2013 Prag, Der Aufstieg des wissenschaftlichen Philosophie, Zentenarien Rudolph Carnap, Hans Reichenbach, Edgar Zilsel (Ver\u00f6ffentlichungen des Instituts Wiener Kreis, Band 2)<\/em>, Friedrich Stadler (Yay. Sor.), H\u00f6lder-Pichler-Tempsky, Viyana, 1993, s. 284-296.<\/p>\n

– Salmon, Wesley C., \u201cThe philosophy of Hans Reichenbach\u201d, Hans Reichenbach: Logical Empiricist<\/em>, Wesley C. Salmon (Yay. Sor.), D. Reidel, Dordrecht ve \u00f6tekiler, 1979, s. 1-84.<\/p>\n

– Vaihinger, Hans, The Philosophy of \u2018As If\u2019<\/em>, Alm.\u2019dan \u00e7ev. C. K. Ogden, Routledge and Kegan Paul, Londra, 2. Bas\u0131m, (1935), 1968.<\/p>\n

 <\/p>\n

 <\/p>\n

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

Yeni felsefenin y\u00f6ntembilgisel yakla\u015f\u0131m\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131nda bak\u0131ld\u0131\u011f\u0131nda, Reichenbach\u2019\u0131n \u201cBilimsel Felsefenin Do\u011fu\u015fu\u201d adl\u0131 yap\u0131t\u0131yla ortaya konan felsefenin, felsefe evriminde \u201cdevrimci\u201d bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu felsefenin devrimci olu\u015fu, en ba\u015fta, geleneksel ussalc\u0131 felsefede yerle\u015fmi\u015f bir tutum olan, hesab\u0131 verilemeyecek dayanaks\u0131z savlar\u0131n, \u201cspek\u00fclasyonun\u201d \u00f6nde geldi\u011fi metafizik\u2019in d\u0131\u015flanmas\u0131ndan; bunun yan\u0131nda, bilimlerde matemati\u011fin uygulanmas\u0131na ko\u015fut olarak felsefede simgesel mant\u0131\u011f\u0131n etkili […]<\/p>\n","protected":false},"author":31,"featured_media":24620,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[169,38,221],"tags":[482,3112,237,3111],"class_list":["post-24613","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-132-sayi","category-dergi-sayilari","category-felsefe","tag-bilim","tag-bilimsel-felsefe","tag-felsefe","tag-hans-reichenbach"],"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