{"id":26138,"date":"2007-01-01T15:33:38","date_gmt":"2007-01-01T13:33:38","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=26138"},"modified":"2018-06-01T15:40:38","modified_gmt":"2018-06-01T12:40:38","slug":"humeun-sorusturmasi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2007\/01\/01\/humeun-sorusturmasi","title":{"rendered":"Hume\u2019un Soru\u015fturma\u2019s\u0131"},"content":{"rendered":"<p><em>David Hume\u2019un Soru\u015fturma\u2019s\u0131n\u0131n birbirine ba\u011fl\u0131 iki sorunu ve y\u00f6nelimi vard\u0131r: \u00c7a\u011f\u0131nda yayg\u0131n olan, mucizelere inanma olgusu; dolay\u0131s\u0131yla, neden-etki ba\u011flant\u0131s\u0131n\u0131n rastgele ya da geli\u015fig\u00fczel kurulabilmesi\u2026 Hume, \u201cmucize\u201d kavram\u0131nda i\u00e7erilen -sonradan Hegel\u2019in geli\u015ftirece\u011fi- ereksel \u00f6geye (yapan birisi; \u201cetkin \u00f6zne\u201d; yani \u201cTanr\u0131\u201d) ilk canal\u0131c\u0131 darbeyi vurdu. Hume\u2019dan sonra s\u0131ras\u0131yla Darwin, Marx ve Freud, bu \u00f6geyi \u00e7e\u015fitli bilgi alanlar\u0131ndan kovalayacaklard\u0131r.<\/em><\/p>\n<p>David Hume\u2019un (Birinci) <em>Soru\u015fturma<\/em>\u2019s\u0131n\u0131n (<em>An Enquiry concerning Human Understanding<\/em>, 1748, 1752) birbirine ba\u011fl\u0131 iki sorunu ve y\u00f6nelimi vard\u0131r: \u00c7a\u011f\u0131nda yayg\u0131n olan, mucizelere inanma olgusu; dolay\u0131s\u0131yla, neden-etki ba\u011flant\u0131s\u0131n\u0131n rastgele ya da geli\u015fig\u00fczel kurulabilmesi\u2026 (Buradan hareketle tarih yaz\u0131m\u0131n\u0131n bilgisel temellerine inen d\u00fc\u015f\u00fcn\u00fcr\u00fcn, olgunluk d\u00f6neminin b\u00fcy\u00fccek bir b\u00f6l\u00fcm\u00fcn\u00fc bir <em>\u0130ngiltere Tarihi<\/em> yazmaya adamas\u0131 anlamland\u0131r\u0131labilir.)<\/p>\n<p>\u201cHannibal filleriyle Alpleri a\u015farak ordusunu Roma\u2019ya y\u00fcr\u00fctt\u00fc\u201d \u00f6nermesi ile<\/p>\n<p>\u201cMusa asas\u0131yla K\u0131z\u0131ldeniz\u2019i yararak halk\u0131n\u0131 Vaadedilmi\u015f \u00dclke\u2019ye y\u00fcr\u00fctt\u00fc\u201d \u00f6nermesi aras\u0131nda ne fark vard\u0131r? \u0130nsan\u0131n bilme bi\u00e7imleri a\u00e7\u0131s\u0131ndan birincisine \u201cinanmak\u201d ile ikincisine \u201cinanmak\u201d nas\u0131l ay\u0131rt edilebilir? \u201cBilgi\u201d ile \u201cinan\u00e7\u201d aras\u0131ndaki fark nedir?<\/p>\n<p>\u201cOlgu durumlar\u0131ndan sonu\u00e7 \u00e7\u0131karma\u201d ad\u0131n\u0131 verdi\u011fi bilme bi\u00e7iminin derinlemesine bir \u00e7\u00f6z\u00fcmlemesini yapan Hume, Ayd\u0131nlanma\u2019n\u0131n \u201cdinsel inan\u00e7\u201da y\u00f6nelik tutumunun temel \u00f6rne\u011fini olu\u015ftururken \u0130ngiltere\u2019de \u201cateistin teki, n\u2019olacak\u201d diye es ge\u00e7ilirken, k\u0131sa zamanda \u00e7evrildi\u011fi Frans\u0131zca\u2019da, Parisli ayd\u0131nlanmac\u0131lar\u0131n (Diderot, D\u2019Alambert, Voltaire, Rousseau g\u00f6zdesi oluyordu) temelde, felsefe tarihlerinde yerle\u015ftirildi\u011fi Britanyal\u0131 Empiristler gelene\u011fini (Locke, Berkeley) sorguluyordu: her t\u00fcrl\u00fc bilgi, alg\u0131lanan olgulara dayan\u0131yorsa, nas\u0131l oluyor da insanlar alg\u0131lamad\u0131klar\u0131 -hatta hi\u00e7 alg\u0131layamayacaklar\u0131; alg\u0131lanmam\u0131\u015f ve alg\u0131lanamayacak-, \u201cduyular\u0131n verilerinde ya da belle\u011fin kay\u0131tlar\u0131nda bulunmayan, olgu durumlar\u0131\u201dyla ilgili bilgi ya da kan\u0131 \u201cinan\u00e7\u201d sahibi olabiliyorlar? -Ne Alpler\u2019i fillerle a\u015fan Hannibal\u2019i ne de K\u0131z\u0131ldeniz\u2019i asas\u0131yla yaran Musa\u2019y\u0131 g\u00f6rebilecek durumday\u0131m- O zaman, Tacitus\u2019u ve <em>Eski Ahit<\/em>\u2019i okurken ayn\u0131 bilgisel i\u015fi mi yap\u0131yorum?<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-26139 alignright\" src=\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/06\/david-hume-1.jpg\" alt=\"\" width=\"225\" height=\"300\" \/>Olgusal sonu\u00e7 \u00e7\u0131karma (ak\u0131ly\u00fcr\u00fctme) \u00e7\u00f6z\u00fcmlemesiyle, <em>Soru\u015fturma<\/em>, bir yandan sonraki y\u00fczy\u0131llarda olu\u015facak \u201cbilgi kuram\u0131\u201d (epistemoloji\/gnoseoloji) gelene\u011finin ilk b\u00fct\u00fcnl\u00fckl\u00fc \u00e7\u00f6z\u00fcmlemesi olurken, bir yandan da, Kant\u2019tan ba\u015flayarak Nietzsche \u00fczerinden Thomas S. Kuhn\u2019a ula\u015facak ba\u015fka bir \u00e7izgiyi olanakl\u0131 k\u0131l\u0131yordu. Hume\u2019un \u00e7\u00f6z\u00fcmlemesinden \u00e7\u0131kan en \u00f6nemli sonu\u00e7 \u015fuydu: neden-etki ba\u011flant\u0131s\u0131, alg\u0131layarak edindi\u011fimiz \u201c\u00f6\u011frendi\u011fimiz\u201d bir \u015fey de\u011fildir; \u201cdo\u011fa\u201dya, \u201cd\u00fcnya\u201dya bakarak g\u00f6rebilece\u011fimiz, \u201cdeneyim\u201d yoluyla elde edebilece\u011fimiz bir ba\u011flant\u0131 de\u011fil; tersine, \u201cdo\u011fa\u201dy\u0131, \u201cd\u00fcnya\u201dy\u0131 g\u00f6rebilmek i\u00e7in, onlarda olup bitenlerle ilgili sonu\u00e7 \u00e7\u0131kar\u0131rken, onlara bakarak \u201cdeneyim\u201d edinirken, onlara kendi katt\u0131\u011f\u0131m\u0131z bir \u015feydir.<\/p>\n<p>Hume\u2019un \u201cneden-etki ba\u011flant\u0131s\u0131n\u0131 nereden biliyoruz?\u201d sorusuna verdi\u011fi sonul yan\u0131t, \u201chep yinelendi\u011finden dolay\u0131, al\u0131\u015fkanl\u0131ktan\u201d oldu; yani, parlak bir \u201cku\u015fkucu\u201d sonuca ula\u015ft\u0131\u011f\u0131 halde, bir anlamda, empirist yakla\u015f\u0131m\u0131n\u0131 ve Newton temelli \u201cdo\u011fa yasas\u0131\u201d d\u00fc\u015f\u00fcncesini a\u015famad\u0131. Ama, ayn\u0131 zamanda, \u201cmucize\u201d kavram\u0131nda i\u00e7erilen -sonradan Hegel\u2019in geli\u015ftirece\u011fi- ereksel \u00f6geye (yapan birisi; \u201cetkin \u00f6zne\u201d; yani \u201cTanr\u0131\u201d) de ilk canal\u0131c\u0131 darbeyi vurdu (-Hume\u2019dan sonra s\u0131ras\u0131yla Darwin, Marx ve Freud, bu \u00f6geyi \u00e7e\u015fitli bilgi alanlar\u0131ndan kovalayacaklard\u0131r).<\/p>\n<p>Hume\u2019dan hemen sonraki ad\u0131m\u0131 atmak ise, bu sonucun \u00f6nemini ilk kavrayan filozof olan Kant\u2019a d\u00fc\u015ft\u00fc: \u201cneden-etki ba\u011flant\u0131s\u0131n\u0131 kendimiz kurar\u0131z &#8211; anlama yetimizin kendisinden kaynaklanan bir kavrama bi\u00e7imidir\u201d.<\/p>\n<p>Kant sonras\u0131 da felsefe tarihlerinde garip bir anlay\u0131\u015f geli\u015fti: Kant, a\u00e7\u0131k\u00e7a \u201citiraf\u201d ederek, Hume\u2019un kendi yolunu a\u00e7an \u201cen b\u00fcy\u00fck d\u00fcnya-bilgesi\u201d oldu\u011funu s\u00f6yl\u00fcyordu; oysa 20. y\u00fczy\u0131la gelindi\u011finde, empirizmin miras\u00e7\u0131s\u0131 pozitivizm (Mill, Spencer; Meinong) ve mant\u0131k\u00e7\u0131 pozitivizm (Russell, Viyana \u00c7evresi) Hume\u2019u Kant\u2019a kar\u015f\u0131 \u00e7\u0131kard\u0131lar. Yanyana ya da pe\u015fpe\u015fe okunmas\u0131 gereken <em>Soru\u015fturma<\/em> ile <em>Saf Akl\u0131n<\/em> <em>Ele\u015ftirisi<\/em>\u2019ni kar\u015f\u0131 kar\u015f\u0131ya okudular.<\/p>\n<p><em>Soru\u015fturma<\/em>, b\u00f6ylece, felsefe tarihinin b\u00fcy\u00fck -kal\u0131c\u0131- metinlerinin ortak yazg\u0131s\u0131n\u0131 payla\u015f\u0131r: Hep yeniden yeni d\u00fc\u015f\u00fcncelerin esin kayna\u011f\u0131, ba\u015flang\u0131\u00e7 noktas\u0131 olmak ama, hep de yeniden yanl\u0131\u015f anla\u015f\u0131lmak\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"<p>David Hume\u2019un Soru\u015fturma\u2019s\u0131n\u0131n birbirine ba\u011fl\u0131 iki sorunu ve y\u00f6nelimi vard\u0131r: \u00c7a\u011f\u0131nda yayg\u0131n olan, mucizelere inanma olgusu; dolay\u0131s\u0131yla, neden-etki ba\u011flant\u0131s\u0131n\u0131n rastgele ya da geli\u015fig\u00fczel kurulabilmesi\u2026 Hume, \u201cmucize\u201d kavram\u0131nda i\u00e7erilen -sonradan Hegel\u2019in geli\u015ftirece\u011fi- ereksel \u00f6geye (yapan birisi; \u201cetkin \u00f6zne\u201d; yani \u201cTanr\u0131\u201d) ilk canal\u0131c\u0131 darbeyi vurdu. Hume\u2019dan sonra s\u0131ras\u0131yla Darwin, Marx ve Freud, bu \u00f6geyi \u00e7e\u015fitli bilgi alanlar\u0131ndan [&hellip;]<\/p>\n","protected":false},"author":207,"featured_media":26140,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[73,221],"tags":[1695,1152,3377,283,237,3378],"class_list":["post-26138","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-35-sayi","category-felsefe","tag-bilgi-felsefesi","tag-bilmek","tag-david-hume","tag-epistemoloji","tag-felsefe","tag-sorusturma"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26138","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/207"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=26138"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26138\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/26140"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=26138"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=26138"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=26138"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}