\u201cBilimsel bilgi hangi \u201cger\u00e7eklik\u201d, hangi \u201cger\u00e7ek\u201d anlay\u0131\u015f\u0131na dayan\u0131larak edinilir?<\/strong> \u201cGer\u00e7eklik ile ger\u00e7ek ili\u015fkisi<\/strong> \u201cDo\u011fru kavram\u0131n\u0131n iki farkl\u0131 anlam\u0131<\/strong> \u201c\u00c7e\u015fitli ger\u00e7ek anlay\u0131\u015flar\u0131<\/strong><\/p>\n \u201cBilgibilimde ve bilimde, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fte kullan\u0131lan, \u201cdo\u011fru bilgi\u201d (ger\u00e7ekli\u011fin do\u011fru bilgisi) anlam\u0131nda \u201cger\u00e7ek\u201d s\u00f6zc\u00fc\u011f\u00fcne bakal\u0131m: Birbirinden farkl\u0131 anlamda \u00fc\u00e7 ger\u00e7ek kavram\u0131n\u0131n bulundu\u011fu s\u00f6ylenebilir. Bu, \u00fc\u00e7 \u201cdo\u011fru bilgi\u201d anlay\u0131\u015f\u0131n\u0131n oldu\u011funu g\u00f6sterir: \u201cmutlak ger\u00e7ek\u201d, \u201cpragmatik ger\u00e7ek\u201d ve \u201cpratik ger\u00e7ek\u201d anlay\u0131\u015flar\u0131. Burada hemen \u201cpratik ger\u00e7ek\u201d kavram\u0131yla kuramsal d\u00fczeye y\u00fckseltilmemi\u015f bilgiyi ama\u00e7lamad\u0131\u011f\u0131m\u0131z\u0131 belirtmeliyiz. Onu pratikten, eylemden s\u00fcz\u00fclen, kafada mant\u0131\u011f\u0131n, kuram\u0131n imbi\u011finden ge\u00e7irilerek soyut bilgi niteli\u011fi kazand\u0131r\u0131lan, somut ger\u00e7ekli\u011fi ne \u00f6l\u00e7\u00fcde yans\u0131tt\u0131\u011f\u0131 yeniden somutta deneyimle, testle s\u0131nanan bilgi t\u00fcr\u00fc (bili\u015fsel praksis) anlam\u0131nda kulland\u0131\u011f\u0131m\u0131z\u0131 s\u00f6yleyebiliriz.<\/p>\n Barrington Moore, Jr, bir yap\u0131t\u0131nda(2) bilimsel y\u00f6ntem ve nesnellik sorununu tart\u0131\u015f\u0131rken, biri b\u00fcy\u00fck harfle, \u00f6tekisi k\u00fc\u00e7\u00fck harfle yaz\u0131lan iki ger\u00e7ek anlay\u0131\u015f\u0131ndan s\u00f6z eder. Bu anlay\u0131\u015flardan b\u00fcy\u00fck harfle yaz\u0131lana, kavramla\u015ft\u0131r\u0131larak, \u201cmutlak ger\u00e7ek\u201d denebilir. K\u00fc\u00e7\u00fck harfle yaz\u0131lan ger\u00e7ek ile ama\u00e7lad\u0131\u011f\u0131n\u0131n, (de\u011fi\u015fmeyecek derecede do\u011fru oldu\u011fu sav\u0131n\u0131 hi\u00e7bir zaman ta\u015f\u0131mamakla birlikte) varl\u0131\u011f\u0131ndan ku\u015fkulan\u0131lmamas\u0131 gereken nesnel ger\u00e7ekli\u011fin do\u011fru bilgisine ula\u015f\u0131labilece\u011fi d\u00fc\u015f\u00fcncesine dayand\u0131r\u0131lan \u201cbilimsel ger\u00e7ek\u201d anlay\u0131\u015f\u0131 oldu\u011fu (yazd\u0131klar\u0131ndan) anla\u015f\u0131l\u0131yor. Moore\u2019un ger\u00e7ek hakk\u0131ndaki bu d\u00fc\u015f\u00fcncelerinden esinlenilerek, \u00fc\u00e7 ger\u00e7ek anlay\u0131\u015f\u0131 kavramla\u015ft\u0131r\u0131labilir. Daha do\u011frusu ben b\u00f6yle kavramla\u015ft\u0131rm\u0131\u015f bulunuyorum.<\/p>\n \u201c\u2018Mutlak ger\u00e7ek\u2019 sav\u0131<\/strong><\/p>\n \u201cMutlak ger\u00e7ek, g\u00f6r\u00fc\u015flerini a\u015fk\u0131n\u00f6znelere duyulan inanca dayand\u0131ran kimselerin ve topluluklar\u0131n anlay\u0131\u015f\u0131d\u0131r. Ger\u00e7ek \u00f6znelerin i\u00e7inde bulunduklar\u0131 \u201cg\u00f6n\u00fcll\u00fc d\u00fc\u015f\u00fcnsel kulluk\u201d durumundan beslenir. \u0130nanc\u0131n akla ve tanr\u0131lar\u0131n, peygamberlerin insana \u00fcst\u00fcnl\u00fc\u011f\u00fc ile insan isten\u00e7 ve akl\u0131n\u0131n yetersizli\u011fi san\u0131lar\u0131yla birlikte g\u00f6r\u00fcl\u00fcr. Varl\u0131\u011f\u0131na inan\u0131lan a\u015fk\u0131n\u00f6znelerin oldu\u011fu s\u00f6ylenen s\u00f6zlerin, buyruklar\u0131n, yasaklar\u0131n her yerde ve her zaman i\u00e7in ge\u00e7erli, de\u011fi\u015fmez (mutlak) ger\u00e7ekler olarak kabul edilmesidir.<\/p>\n \u201cMutlak ger\u00e7ek anlay\u0131\u015f\u0131n\u0131n \u00f6z\u00fc, bilen \u00f6zne olarak insan\u0131n yerine a\u015fk\u0131n\u00f6znelerin konmas\u0131d\u0131r. Ama asl\u0131nda, kendilerinin a\u015fk\u0131n\u00f6znelerin vekili veya s\u00f6zc\u00fcs\u00fc olduklar\u0131n\u0131 ileri s\u00fcren kimselerin s\u00f6zlerine kulak verilmesidir. Ya da d\u00fc\u015f\u00fcncelerin, bu kimselerin s\u00f6zlerini i\u00e7erdi\u011fi s\u00f6ylenen \u201ckutsal kitap\u201dlara dayand\u0131r\u0131lmas\u0131d\u0131r. Bu ger\u00e7ek anlay\u0131\u015f\u0131n\u0131n ay\u0131rt edici \u00f6zelli\u011fi, ger\u00e7ek \u00f6znelere, \u201cmutlak do\u011frular\u201d say\u0131lan d\u00fc\u015f\u00fcnceleri irdeleme, onlardan ku\u015fkulanma, onlar \u00fczerinde (onaylay\u0131c\u0131 d\u00fc\u015f\u00fcnceler geli\u015ftirmekten \u00f6te) d\u00fc\u015f\u00fcnme hakk\u0131 ve olana\u011f\u0131 tan\u0131nmamas\u0131d\u0131r.<\/p>\n \u201cHemen t\u00fcm dinlerin sofular\u0131 yan\u0131 s\u0131ra, baz\u0131 yersel (dinsel olmayan, sek\u00fcler) ideolojilerin kurucular\u0131n\u0131n ve izleyicilerinin ger\u00e7ek anlay\u0131\u015flar\u0131 bu nitelikte olabilmektedir. Mutlak ger\u00e7ek anlay\u0131\u015f\u0131, e\u015fitsizlik\u00e7i uygar toplumun tar\u0131msal ge\u00e7im ve ya\u015fam bi\u00e7iminin egemen oldu\u011fu ilk evresinde, egemen s\u0131n\u0131flarca, y\u00f6neticilerce (yani aristokrasi taraf\u0131ndan) ve de onlar\u0131n ideologlar\u0131nca ortaya at\u0131l\u0131p geli\u015ftirilmi\u015ftir. E\u011fitim, y\u00f6netim ve \u00e7\u0131kar d\u00fczenekleri arac\u0131lar\u0131yla ta\u015f\u0131narak, \u00e7al\u0131\u015ft\u0131r\u0131lan, y\u00f6netilen s\u0131n\u0131flara dayat\u0131lm\u0131\u015ft\u0131r. D\u00fc\u015f\u00fcnsel g\u00f6n\u00fcll\u00fc kulluk ko\u015fullar\u0131 i\u00e7inde bulunan bu s\u0131n\u0131flar\u0131n insanlar\u0131nca i\u00e7selle\u015ftirilmi\u015ftir.<\/p>\n \u201c\u2018Pragmatik ger\u00e7ek\u2019 anlay\u0131\u015f\u0131<\/strong> \u201cGer\u00e7e\u011fin, yani do\u011fru bilginin \u00f6l\u00e7e\u011fi, ondan sa\u011flanan yarar olmal\u0131d\u0131r. K\u0131sacas\u0131, hangi d\u00fc\u015f\u00fcnce ya da inan\u00e7, kime yarar sa\u011fl\u0131yorsa, yani kimi mutlu ediyorsa, o d\u00fc\u015f\u00fcnce o kimse i\u00e7in do\u011frudur. Zarar verip mutsuz eden d\u00fc\u015f\u00fcnce yanl\u0131\u015ft\u0131r. Pragmatik yarar anlay\u0131\u015f\u0131n\u0131n alt\u0131nda pragmatizm denen felsefe ak\u0131m\u0131 yatmaktad\u0131r. Daha do\u011frusu, pragmatizm (yararc\u0131l\u0131k) \u201cpragmatik ger\u00e7ek\u201d denebilecek bir do\u011fru bilgi anlay\u0131\u015f\u0131n\u0131 beslemi\u015ftir.<\/p>\n \u201c\u0130ngiltere\u2019de (pragmatizm ile hemen hemen ayn\u0131 anlama gelen bir s\u00f6zc\u00fckle) utiliteryanizmin kurucusu Jeremy Bentham (1748-1832) oldu. Felsefesini \u201cen b\u00fcy\u00fck say\u0131n\u0131n en b\u00fcy\u00fck mutlulu\u011fu\u201d (etik) ilkesine dayand\u0131rm\u0131\u015ft\u0131. Bu hedefe, bireylerin yarar\u0131na olan\u0131n toplumun da yarar\u0131na olaca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle ula\u015f\u0131lacakt\u0131 ve bir toplumu olu\u015fturan bireylerin bireysel \u00e7\u0131karlar\u0131n\u0131 art\u0131rmalar\u0131n\u0131n, bireylerin toplam\u0131ndan olu\u015fan toplumun da \u00e7\u0131kar\u0131na olaca\u011f\u0131 d\u00fc\u015f\u00fcncesinin benimsenmesiyle var\u0131lacakt\u0131. B\u00f6ylece \u201cs\u0131n\u0131f\u201d olgusu ve \u201cs\u0131n\u0131fsal \u00e7\u0131kar farkl\u0131l\u0131\u011f\u0131\u201d ger\u00e7e\u011fi g\u00f6zlerden ka\u00e7\u0131r\u0131lm\u0131\u015f oluyordu.<\/p>\n \u201cAyn\u0131 d\u00fc\u015f\u00fcncelerin y\u00fczy\u0131l kadar sonra \u201cpragmatizm\u201d ad\u0131yla g\u00f6r\u00fcnd\u00fc\u011f\u00fc Amerika\u2019daki s\u00f6zc\u00fcs\u00fc John Dewey (1859-1952) ayn\u0131 ger\u00e7ek anlay\u0131\u015f\u0131n\u0131 savunacakt\u0131. Ve bu ger\u00e7ek anlay\u0131\u015f\u0131, ayn\u0131 zamanda bir e\u011fitimci yazar olan Dewey\u2019in Cumhuriyet\u2019in e\u011fitim ilke ve kurumlar\u0131 hakk\u0131nda bir rapor haz\u0131rlamas\u0131 iste\u011fi \u00fczerine onunla birlikte T\u00fcrkiye\u2019ye getirilecekti.<\/p>\n \u201cYararc\u0131 felsefenin her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn ger\u00e7ek ile ilgili d\u00fc\u015f\u00fcnceleri, John Locke\u2019un ampirizm felsefesinden esinliydi. John Locke, \u0130nsan Anla\u011f\u0131<\/em> [Zihni] \u00dczerine Bir Deneme<\/em> ba\u015fl\u0131kl\u0131 kitab\u0131nda(3), do\u011fru bilgi ile ilgili d\u00fc\u015f\u00fcncesini \u015fu s\u00f6zleriyle dile getirmi\u015fti: \u201cZihni \u00f6rne\u011fin beyaz bir k\u00e2\u011f\u0131t (Lat. tabula rasa<\/em>) olarak d\u00fc\u015f\u00fcnelim\u2026 nas\u0131l dolar o? Buna tek bir s\u00f6zc\u00fckle yan\u0131t verece\u011fim: deneyimle.\u201d<\/p>\n \u201cHer \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn ekonomik liberalizmin savunucusu olmalar\u0131, do\u011fru ile yarar\u0131 \u00f6zde\u015fle\u015ftiren \u201cyararc\u0131 ger\u00e7ek anlay\u0131\u015f\u0131\u201d olarak etiketlendirilebilecek bir d\u00fc\u015f\u00fcncenin hangi s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131ndan yana yontaca\u011f\u0131n\u0131n ipu\u00e7lar\u0131n\u0131 vermektedir. \u00d6te yandan b\u00f6yle bir ger\u00e7ek anlay\u0131\u015f\u0131n\u0131n \u201cbilimsel ger\u00e7ek\u201d kavram\u0131yla uzla\u015ft\u0131r\u0131labilecek nitelikte olmad\u0131\u011f\u0131 apa\u00e7\u0131k ortada. Bilimsel ger\u00e7ek kavram\u0131na en yak\u0131n anlay\u0131\u015f\u0131n ise \u201cpratik ger\u00e7ek\u201d oldu\u011fu s\u00f6ylenebilir.<\/p>\n \u201c\u2018Pratik ger\u00e7ek\u2019 kavram\u0131 \u00f6nerisi<\/strong> \u201cPratik ger\u00e7ek anlay\u0131\u015f\u0131, hem mutlak ger\u00e7ek hem pragmatik ger\u00e7ek anlay\u0131\u015f\u0131n\u0131n ele\u015ftirisi niteli\u011fi ta\u015f\u0131r. Ama ele\u015ftiriden \u00f6te, ger\u00e7ekli\u011fin do\u011fru bilgisini edinmede, bilimsel d\u00fczeyde bir ger\u00e7ek anlay\u0131\u015f\u0131d\u0131r. \u0130nsan\u0131n ger\u00e7eklik hakk\u0131ndaki do\u011fru bilgisinin salt d\u00fc\u015f\u00fcnme yoluyla (vahiy al\u0131yormu\u015f gibi) kafadan \u00e7\u0131kar\u0131lamayaca\u011f\u0131, edilgin bir g\u00f6zlemle (film izler gibi) do\u011fadan da edinilemeyece\u011fi g\u00f6r\u00fc\u015f\u00fcne dayan\u0131r. Ger\u00e7eklikle (emek etkinli\u011finde, \u00fcretim prati\u011finde oldu\u011fu gibi) onu de\u011fi\u015ftirici, d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc kar\u015f\u0131l\u0131kl\u0131 bir etkile\u015fim (praksis) i\u00e7ine girilmesi, ger\u00e7ekli\u011fin edinilebilecek en do\u011fru bilgisini kazand\u0131racakt\u0131r, bu anlay\u0131\u015fa g\u00f6re.<\/p>\n \u201cBu konuda Frans\u0131z devrimcilerinin, kendisinden devrimin e\u011fitim ve bilim kurumlar\u0131n\u0131n dayand\u0131r\u0131laca\u011f\u0131 ilkelerin saptanmas\u0131n\u0131 istedikleri Destutt de Tracy\u2019nin \u201cideoloji\u201d (d\u00fc\u015f\u00fcnbilim) ad\u0131n\u0131 verdi\u011fi (1801 tarihli) yap\u0131t\u0131ndaki \u201cdo\u011fru bilgi\u201d kavram\u0131, \u201cpratik ger\u00e7ek\u201d anlay\u0131\u015f\u0131n\u0131n bir \u00f6rne\u011fi olarak g\u00f6sterilebilir: Ger\u00e7ekten de Tracy, \u201cBir \u015feyin do\u011fru bilgisini edinebilmemiz i\u00e7in onun bize direnmesi gerekir\u201d demi\u015ftir.(4) Tam da devrim s\u0131ras\u0131 toplumsal ger\u00e7ekli\u011fi de\u011fi\u015ftirme giri\u015fimlerine ve buna g\u00f6sterilen dirence uygun bir ger\u00e7ek anlay\u0131\u015f\u0131. Ne demek istedi\u011fini, bedenimizin \u00fczerindeki atmosfer bas\u0131nc\u0131n\u0131n ve de i\u00e7indeki oksijenin do\u011fru bilgisini, onlar\u0131n de\u011fi\u015fmeden s\u00fcrd\u00fc\u011f\u00fc zamanlardan \u00e7ok, art\u0131p eksildi\u011fi ve b\u00f6ylece \u00f6n\u00fcm\u00fcze \u00e7\u00f6zmek zorunda kald\u0131\u011f\u0131m\u0131z sorunlar \u00e7\u0131kard\u0131\u011f\u0131 durumlarda edinebilece\u011fimizi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde daha iyi anlar\u0131z.<\/p>\n \u201cYineleyelim; pratik ger\u00e7ek anlay\u0131\u015f\u0131n\u0131 savunanlara g\u00f6re, ger\u00e7ekli\u011fin do\u011fru bilgisini edinme s\u00fcreci, somutun bilgisiyle, yani pratik yoluyla, etkile\u015fimle edinilen bilgiyle ba\u015flar. Onlara kafada genel soyut bi\u00e7imler verilmesiyle s\u00fcrer. B\u00f6ylece kurulan varsay\u0131mlar\u0131n (ge\u00e7ici neden-sonu\u00e7 ili\u015fkilerinin) d\u00f6n\u00fcl\u00fcp, pratikle (\u00fcretim etkinli\u011finde, toplumsal ili\u015fkilerde, laboratuvarda) somut ger\u00e7ekli\u011fi ne \u00f6l\u00e7\u00fcde yans\u0131tt\u0131\u011f\u0131n\u0131 g\u00f6sterecek s\u0131navlardan ge\u00e7irilmeleriyle, sonu\u00e7ta do\u011fruluklar\u0131n\u0131n ya da yanl\u0131\u015fl\u0131klar\u0131n\u0131n onaylanmas\u0131yla tamamlan\u0131r.<\/p>\n \u201cB\u00f6yle bir ger\u00e7ek anlay\u0131\u015f\u0131n\u0131n, insanl\u0131\u011f\u0131n tarih boyunca edindi\u011fi bilgi birikimi \u00fczerine dayand\u0131r\u0131lan, y\u00fckselen d\u00f6nemindeki burjuvazinin oldu\u011fu kadar, end\u00fcstri \u00fcretimi i\u00e7indeki kol ve kafa emek\u00e7ilerinin devrim s\u0131ras\u0131 ve devrimin hemen sonras\u0131 ya\u015fay\u0131\u015f bi\u00e7imlerinin \u00fcr\u00fcn\u00fc olarak edinildi\u011fi s\u00f6ylenebilir. Burjuvalar ve emek\u00e7iler yan\u0131 s\u0131ra, teknoloji yoluyla end\u00fcstri \u00fcretiminde kullan\u0131labilecek bilgileri \u00fcretme i\u015fini \u00fcstlenmi\u015f bilimcilerce benimsenmi\u015f bir ger\u00e7ek anlay\u0131\u015f\u0131d\u0131r.<\/p>\n \u201cPostmodern ger\u00e7ek yakla\u015f\u0131m\u0131<\/strong> \u201cA\u00e7\u0131k\u00e7as\u0131 bu, ister analojiyle, ister t\u00fcmdengelimle, ister t\u00fcmevar\u0131mla edinilmi\u015f olsun; ister mutlak, ister pragmatik, ister pratik ger\u00e7ek anlay\u0131\u015f\u0131na dayans\u0131n; ister sihirsel, ister dinsel, ister bilimsel say\u0131ls\u0131n, t\u00fcm bilgilerin \u201ce\u015fde\u011fer\u201d yani ayn\u0131 derecede do\u011fru bilgi, yani ger\u00e7ek say\u0131lmas\u0131 gerekti\u011fi ileri s\u00fcr\u00fclen anlay\u0131\u015ft\u0131r. \u201cBilimsel bilgi\u201dnin ger\u00e7ekli\u011fi sihirsel ve dinsel bilgi dizgelerinden daha do\u011fru yans\u0131tt\u0131\u011f\u0131 savlar\u0131na kar\u015f\u0131 bir yakla\u015f\u0131md\u0131r.\u201d<\/p>\n Kaynaklar:<\/strong> Bilimin geli\u015fiminde bilginin, bilimsel d\u00fc\u015f\u00fcnme prati\u011finin ve ayd\u0131nlanman\u0131n rol\u00fc ba\u015fatt\u0131r. Peki bilimsel d\u00fc\u015f\u00fcnme ne demektir? Bilimsel bilgi nas\u0131l elde edilir ve bilimsel bilgiyi di\u011fer bilgi t\u00fcrlerinden ay\u0131ran \u00f6zellikler nelerdir? Al\u00e2eddin \u015eenel, bilimsel bilginin nas\u0131l elde edilebilece\u011fi sorusunu, hem yazarlar\u0131ndan biri hem de edit\u00f6r\u00fc oldu\u011fu 50 Soruda Bilim ve Bilimsel Y\u00f6ntem (1) kitab\u0131nda \u015f\u00f6yle yan\u0131tl\u0131yor: \u201cBilimsel […]<\/p>\n","protected":false},"author":453,"featured_media":28604,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[221,3624],"tags":[3955,482,880,283,237,3956,3954,3375],"class_list":["post-28603","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-felsefe","category-sorularla-bilim","tag-barrington-moore-jr","tag-bilim","tag-bilimsel-bilgi","tag-epistemoloji","tag-felsefe","tag-jeremy-bentham","tag-john-dewey","tag-john-locke"],"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
\n\u201cBilimsel d\u00fc\u015f\u00fcn\u00fc\u015fle ama\u00e7lanan, ger\u00e7ekli\u011fin do\u011fru bilgisine, demek ki ger\u00e7e\u011fe ula\u015fmakt\u0131r. Bilimsel prati\u011fin hedefi; s\u00f6z konusu ger\u00e7eklik (\u00f6rne\u011fin hastal\u0131klardaki gibi) olumsuzsa, ona yol a\u00e7an \u201cnedenleri\u201d etkileyerek, de\u011fi\u015ftirerek, hatta ortadan kald\u0131rarak, sonucunu olumluya d\u00f6n\u00fc\u015ft\u00fcrmek ya da olumsuz sonucu da yok etmektir. Genelde, ger\u00e7ekli\u011fi insan yarar\u0131na olarak geli\u015ftirmektir.<\/p>\n
\n\u201cGer\u00e7eklik, bilgisi edinilecek nesnenin (olgunun, olay\u0131n), \u201c\u00f6zne\u201dden ba\u011f\u0131ms\u0131z durumudur. \u00dczerinde \u201c\u00f6zne\u201d taraf\u0131ndan onun bilgisinin edinilmesini sa\u011flayacak, onu etkileyip de\u011fi\u015ftirecek bir kar\u0131\u015fmada bulunulmas\u0131ndan \u00f6nceki nesnel (\u00f6znenin alg\u0131lamas\u0131na ba\u011fl\u0131 olmayan) varl\u0131\u011f\u0131d\u0131r. Bilgi, bir ger\u00e7eklik hakk\u0131nda, insan\u0131n (bilen \u00f6znenin) kafas\u0131nda kurulan simgesel modeldir. Bu model ger\u00e7ekli\u011fe uygunsa (ger\u00e7ekli\u011fi kavramada \u00e7a\u011f\u0131n bilgi birikiminin, \u00e7a\u011f\u0131n bilgi edinme y\u00f6nteminin ger\u00e7ekli\u011fi yans\u0131tmada ula\u015f\u0131lan duyarl\u0131l\u0131k derecesine yak\u0131nsa), bir kimsenin kafas\u0131ndaki modelin, ya da s\u00f6ze, yaz\u0131ya, g\u00f6rsel materyale d\u00f6k\u00fclm\u00fc\u015f d\u00fc\u015f\u00fcncesinin \u201cger\u00e7ek\u201d oldu\u011fu s\u00f6ylenebilir. Veya bir kimse s\u00f6z konusu ger\u00e7eklik hakk\u0131ndaki d\u00fc\u015f\u00fcncesinin, ger\u00e7ekli\u011fi do\u011fru yans\u0131tt\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcyle \u201cdo\u011fru bilgi\u201d, yani \u201cger\u00e7ek\u201d oldu\u011funu ileri s\u00fcrebilir. \u201cS\u00f6ylediklerin do\u011fru mu?\u201d, \u201cGer\u00e7ekten mi?\u201d gibi s\u00f6zler, ger\u00e7ek kavram\u0131n\u0131n bu anlamda kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n
\n\u201cBurada \u00f6zen g\u00f6sterilmesi gereken bir nokta, \u201cdo\u011fru\u201d – \u201cyanl\u0131\u015f\u201d kavramlar\u0131n\u0131n, bilgibilim (epistemoloji) alan\u0131ndaki bu anlam\u0131 d\u0131\u015f\u0131nda, felsefenin etik (ahlak felsefesi) alan\u0131nda ve g\u00fcnl\u00fck ya\u015famda farkl\u0131 bir anlamda kullan\u0131lmas\u0131d\u0131r. Bu nokta g\u00f6z \u00f6n\u00fcne al\u0131narak, iki anlam tak\u0131m\u0131 birbirine kar\u0131\u015ft\u0131r\u0131lmamal\u0131. Biri, ger\u00e7ekli\u011fi do\u011fru ya da yanl\u0131\u015f yans\u0131tan bilgiler olarak olgusal yarg\u0131lard\u0131r; olan ile ilgili \u201cger\u00e7eklik yarg\u0131lar\u0131\u201dd\u0131r. \u00d6tekisinin \u201colmas\u0131 gereken\u201d hakk\u0131nda, davran\u0131\u015flarla ilgili \u201cde\u011fer yarg\u0131lar\u0131\u201d oldu\u011fu unutulmamal\u0131d\u0131r.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/08\/Barrington-Moore-JR-300x200.jpg\")
![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/08\/Jeremy-Bentham-236x300.jpg\")
\n\u201cB\u00f6yle bir ba\u015fl\u0131k alt\u0131nda toplanabilecek \u201cdo\u011fru bilgi\u201d anlay\u0131\u015f\u0131, mutlak ger\u00e7ek anlay\u0131\u015f\u0131n\u0131 ele\u015ftiren kimi burjuva d\u00fc\u015f\u00fcn\u00fcrlerince geli\u015ftirilmi\u015ftir. Bu anlay\u0131\u015ftakilere g\u00f6re, kimsenin ger\u00e7ekli\u011fin nesnel, kesin do\u011fru bilgisine ula\u015ft\u0131\u011f\u0131 s\u00f6ylenemez. Hemen her konuda farkl\u0131 d\u00fc\u015f\u00fcncelere sahip olabilen insanlar\u0131, kimilerince \u201cdo\u011fru\u201d say\u0131lan d\u00fc\u015f\u00fcnceleri benimsemeye zorlamak do\u011fru de\u011fildir. \u00d6yle evrensel do\u011frular yoktur.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/08\/John-Dewey-300x169.jpg\")
\n\u201cBurada bir kez daha \u201cpratik\u201d s\u00f6z\u00fcn\u00fcn \u201csoyut bilgi d\u00fczeyine y\u00fckselmemi\u015f\u201d anlam\u0131nda kullan\u0131lmad\u0131\u011f\u0131n\u0131 belirtmeliyiz. Buradaki \u201cpratik ger\u00e7ek\u201d ile daha \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fimiz \u201cher insan\u0131n ba\u015fvurup, zanaat\u00e7\u0131lar\u0131n ustas\u0131 oldu\u011fu, ya\u015fam, \u00fcretim prati\u011finden elde edilen somut bilgiler\u201d ama\u00e7lanmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamal\u0131y\u0131z. Bu kavramla, pratikten, deneyimden s\u00fcz\u00fclen somutun bilgisiyle ba\u015flat\u0131lan, onun kafada mant\u0131\u011f\u0131n ve kuram\u0131n i\u015fleminden ge\u00e7irilip genel, soyut bilgiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesiyle s\u00fcren, bu bi\u00e7imiyle somut ger\u00e7ekli\u011fi ne \u00f6l\u00e7\u00fcde kapsay\u0131p onu ne oranda yans\u0131tt\u0131\u011f\u0131n\u0131 ortaya \u00e7\u0131karmak ve ger\u00e7ekli\u011fi (nedenleri de\u011fi\u015ftirerek sonu\u00e7lar\u0131 etkileme y\u00f6n\u00fcnde) y\u00f6nlendirmek \u00fczere, prati\u011fin, eylemin s\u0131nav\u0131ndan, onay\u0131ndan ge\u00e7irilen bilgi ama\u00e7lanmaktad\u0131r.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/08\/John-Locke-300x169.jpg\")
\n\u201cYukar\u0131da \u00f6zetlenen, her biri neredeyse bir s\u0131n\u0131f\u0131n ya\u015fay\u0131\u015f bi\u00e7iminin \u00fcr\u00fcn\u00fc olan \u00fc\u00e7 ger\u00e7ek anlay\u0131\u015f\u0131ndan hi\u00e7biri i\u00e7ine sokulamayacak bir anlay\u0131\u015f daha at\u0131ld\u0131 ortaya: \u201cpostmodern\u201d ger\u00e7ek anlay\u0131\u015f\u0131. Hi\u00e7bir anlay\u0131\u015f i\u00e7ine sokulamamakla birlikte, \u00fc\u00e7 anlay\u0131\u015f\u0131 da i\u00e7ine sindirebilen bir anlay\u0131\u015f.<\/p>\n
\n1) \u015eenel, Al\u00e2eddin, \u201cBilimsel bilgi hangi \u2018ger\u00e7eklik\u2019, hangi \u2018ger\u00e7ek\u2019 anlay\u0131\u015f\u0131na dayan\u0131larak edinilir?\u201d; Ed. Al\u00e2eddin \u015eenel, 50 Soruda Bilim ve Bilimsel Y\u00f6ntem<\/em> i\u00e7inde, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, \u0130stanbul, 2017, ss. 21-27.
\n2) Barrington Moore Jr., Diktat\u00f6rl\u00fc\u011f\u00fcn ve Demokrasinin Toplumsal K\u00f6kenleri<\/em>, \u00c7ev. Al\u00e2eddin \u015eenel-\u015eirin Tekeli, \u0130mge Kitabevi Yay\u0131nlar\u0131, Ankara, 2012, s.599.
\n3) John Locke, An Essay Concerning Human Understanding<\/em>, London: 1690. T\u00fcrk\u00e7esi \u0130nsan Anl\u0131\u011f\u0131 \u00dczerine Bir Deneme<\/em>, \u00c7ev. Vehbi Hac\u0131kadiro\u011flu, Kabalc\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 2004.
\n4) Destutt de Tracy, \u00c9l\u00e9ments d’id\u00e9ologie<\/em>, Paris, 1801\u201315, 4 Volume.<\/p>\n","protected":false},"excerpt":{"rendered":"