{"id":35163,"date":"2019-07-04T03:38:30","date_gmt":"2019-07-04T00:38:30","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=35163"},"modified":"2019-07-06T13:06:38","modified_gmt":"2019-07-06T10:06:38","slug":"aydinlanmanin-eskicaga-kadar-dayanan-kaynaklari","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/07\/04\/aydinlanmanin-eskicaga-kadar-dayanan-kaynaklari","title":{"rendered":"Ayd\u0131nlanman\u0131n Eski\u00e7a\u011f\u2019a kadar dayanan kaynaklar\u0131"},"content":{"rendered":"<p>Eski\u00e7a\u011f\u2019\u0131n iki b\u00fcy\u00fck bilgi kayna\u011f\u0131, Platon ve Aristoteles gelecek y\u00fczy\u0131llar \u00fczerinde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkili oldular. Bu birbiriyle \u00e7eli\u015fik iki d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 felsefede \u00fclk\u00fcc\u00fcl\u00fck ve ger\u00e7ek\u00e7ilik ayr\u0131m\u0131n\u0131 iyice belirgin k\u0131larken iki ayr\u0131 bak\u0131\u015f bi\u00e7imi olmakla felsefeye zenginlik katt\u0131lar. Eski\u00e7a\u011f d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan as\u0131l onlarla Eski\u00e7a\u011f oldu demek pek de yanl\u0131\u015f olmaz. \u00d6zelikle Aristoteles b\u00fct\u00fcn bir Orta\u00e7a\u011f\u2019\u0131 etkileyerek Yeni\u00e7a\u011f\u2019\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na a\u011f\u0131r bir bile\u015fen olarak kat\u0131ld\u0131. Gassendi\u2019nin XVII. y\u00fczy\u0131lda pek g\u00fczel belirledi\u011fi gibi, bu uzun s\u00fcren etki onun g\u00fcc\u00fcnden \u00e7ok ard\u0131llar\u0131n\u0131n g\u00fc\u00e7s\u00fczl\u00fcklerinden kaynaklan\u0131yordu. Platon da benzer bir etkiyi s\u00fcrd\u00fcrd\u00fc. Daha do\u011frusu bu iki filozof d\u00fc\u015f\u00fcnce tarihinin temeline \u00f6yle bir yerle\u015fmi\u015flerdir ki, onlar\u0131 \u00e7ekti\u011finiz zaman bu koskoca yap\u0131dan geriye hi\u00e7bir \u015fey kalmayacak gibidir. Bununla birlikte bu iki filozofun ayd\u0131nlanma \u00fczerinde do\u011frudan bir etkisi oldu\u011funu s\u00f6ylemek \u00e7ok zordur. Ayd\u0131nlanmac\u0131lar Aristoteles\u2019den do\u011frudan do\u011fruya etkiler almad\u0131lar ama Aristoteles\u2019\u00e7i bir bilgi anlay\u0131\u015f\u0131 geli\u015ftirmi\u015f olan Locke\u2019dan \u00e7ok\u00e7a yararland\u0131lar.<\/p>\n<figure id=\"attachment_35165\" aria-describedby=\"caption-attachment-35165\" style=\"width: 300px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-35165\" src=\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2019\/07\/2-8-300x149.jpg\" alt=\"\" width=\"300\" height=\"149\" \/><figcaption id=\"caption-attachment-35165\" class=\"wp-caption-text\">Platon ve Aristoteles. Bu iki filozof d\u00fc\u015f\u00fcnce tarihinin temeline \u00f6yle bir yerle\u015fmi\u015flerdir ki, onlar\u0131 \u00e7ekti\u011finiz zaman bu koskoca yap\u0131dan geriye hi\u00e7bir \u015fey kalmayacak gibidir.<\/figcaption><\/figure>\n<p>Ayd\u0131nlanman\u0131n en b\u00fcy\u00fck dayana\u011f\u0131 R\u00f6nesans\u2019sa R\u00f6nesans\u2019\u0131n en b\u00fcy\u00fck \u00fc\u00e7 dayana\u011f\u0131 da Stoa felsefesidir, Epikuros\u2019\u00e7uluktur ve Pyrrhon\u2019culuktur. Felsefe tarihinde bilgi anlay\u0131\u015flar\u0131n\u0131n yal\u0131nl\u0131\u011f\u0131 ya da basitli\u011fi gere\u011fi ilk bak\u0131\u015fta pek de ilgi \u00e7ekmez gibi g\u00f6r\u00fcnen bu \u00fc\u00e7 felsefe okulu ger\u00e7ekte yeni d\u00fc\u015f\u00fcncenin olu\u015fumuna \u00fc\u00e7 g\u00fc\u00e7l\u00fc bile\u015fen olarak kat\u0131lm\u0131\u015ft\u0131r. Montaigne Eski\u00e7a\u011f\u2019\u0131 Yeni\u00e7a\u011f\u2019a ba\u011flayan en \u00f6nemli k\u00f6pr\u00fclerden biriydi, onun yar\u0131 felsefe yar\u0131 edebiyat nitelikli d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda bu \u00fc\u00e7 bile\u015fenin a\u011f\u0131rl\u0131\u011f\u0131 apa\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcl\u00fcr. Platon ve Aristoteles elbette \u00f6nemlidirler ama yeni d\u00fc\u015f\u00fcnce Stoa\u2019n\u0131n us\u00e7ulu\u011fundan ve bu us\u00e7ulu\u011fa dayal\u0131 ahlak anlay\u0131\u015f\u0131ndan, Epikuros\u2019un bize ya\u015fam\u0131n de\u011ferini duyuran hazc\u0131l\u0131\u011f\u0131ndan ve Pyrrhon\u2019un ku\u015fkuculu\u011fundan \u00e7ok \u015fey alm\u0131\u015ft\u0131r. \u00d6zellikle yeni insan ve onun getirdi\u011fi yeni bilimsel kavray\u0131\u015f yepyeni bir yolda ilerlerken bu \u00fc\u00e7 ayr\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 ayr\u0131 ayr\u0131 gereksiniyordu.<\/p>\n<p>Stoa ahlak\u0131 hem bir katlanma ahlak\u0131d\u0131r, insan\u0131 d\u00fcnyan\u0131n g\u00fc\u00e7l\u00fckleri kar\u015f\u0131s\u0131nda sorumluluklar\u0131yla ba\u015fba\u015fa b\u0131rak\u0131r, hem de bir g\u00f6rev ahlak\u0131d\u0131r, insan\u0131n toplumda etkin olma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fc bir ko\u015ful olarak ortaya koyarken onu g\u00f6revli k\u0131lar. Stoa\u2019c\u0131 dedi\u011fimiz insan mutlulu\u011fun pe\u015findedir ama bu mutluluk nas\u0131l bir mutluluktur? Bu mutluluk bize duyumlar\u0131n sa\u011flayaca\u011f\u0131 mutluluk de\u011fildir, tam anlam\u0131nda istemli ya\u015fam\u0131n sa\u011flayaca\u011f\u0131 mutluluktur. Stoa dendi\u011fi zaman akla hemen kendine egemen olan insan, kendinin efendisi olan insan, usunu istemi y\u00f6n\u00fcnde kullanacak yetkinli\u011fe ula\u015fm\u0131\u015f insan gelecektir. \u0130nsan kendinin efendisi oldu\u011fu zaman \u00f6zg\u00fcr olacakt\u0131r, onun mutlulu\u011fu tepeden t\u0131rna\u011fa buna ba\u011fl\u0131d\u0131r. Bu da \u00f6ncelikle her \u015feyi do\u011fall\u0131\u011f\u0131yla ya da oldu\u011fu gibi g\u00f6rmekle belirgindir. B\u00f6ylece Stoa okulu Frans\u0131z Devrimi\u2019ne kadar uzanan bir devrimci eylem ahlak\u0131 geli\u015ftirmi\u015ftir. Bu ahlak d\u00fcnyay\u0131 de\u011ferler a\u00e7\u0131s\u0131ndan iyiye do\u011fru d\u00f6n\u00fc\u015ft\u00fcrecek \u00f6nc\u00fclleri i\u00e7erir. D\u00fcnyan\u0131n daha da insanla\u015fmas\u0131 insan\u0131n istemli bir varl\u0131k olarak tanr\u0131salla\u015fmas\u0131na ba\u011fl\u0131d\u0131r. Burada kendini a\u015fan, daha do\u011frusu kendini a\u015fmak isteyen, kendini a\u015fmakla y\u00fck\u00fcml\u00fc olan insan fikri ortaya \u00e7\u0131kar. D\u00fcnyay\u0131 de\u011fi\u015ftirmek zorunday\u0131z, bunun i\u00e7in \u00f6ncelikle kendimizi de\u011fi\u015ftirmemiz gerekir. Stoa ahlak\u0131 bir t\u00fcr Prometheus ahlak\u0131d\u0131r, kendini insanl\u0131\u011fa adam\u0131\u015f insan\u0131n ahlak\u0131d\u0131r.<\/p>\n<p>Nas\u0131l bir atlet ko\u015fu s\u0131ras\u0131nda o b\u00fcy\u00fck \u00e7abay\u0131 g\u00f6stermenin s\u0131k\u0131nt\u0131s\u0131n\u0131 ya\u015famak zorundaysa Stoa\u2019c\u0131 bilge de ya\u015fam\u0131n ya da yazg\u0131n\u0131n kendisine sundu\u011fu b\u00fct\u00fcn g\u00fc\u00e7l\u00fckleri g\u00fclerek kar\u015f\u0131lamak zorundad\u0131r. Ya\u015fam katlanmakla ve direnmekle belirgin bir sava\u015f alan\u0131d\u0131r. Bunun i\u00e7in Stoa\u2019c\u0131 do\u011fal bir varl\u0131k oldu\u011funa, do\u011fan\u0131n bir par\u00e7as\u0131 oldu\u011funa inand\u0131\u011f\u0131 insan\u0131n ger\u00e7ek ancak do\u011faya uygun ya\u015famakla mutlu olabilece\u011fini d\u00fc\u015f\u00fcn\u00fcr. Do\u011faya uygun ya\u015famak demek usa uygun ya\u015famak demektir. \u0130nsan do\u011fan\u0131n bir par\u00e7as\u0131 olmakla do\u011fan\u0131n evrensel usundan ya da <em>Logos<\/em>\u2019dan pay almaktad\u0131r. Bu biraz da yazg\u0131n\u0131n getirdi\u011fi ya da getirece\u011fi \u015feylere ussall\u0131k \u00e7er\u00e7evesinde yakla\u015fmay\u0131, anlay\u0131\u015fla yakla\u015fmay\u0131 gerekli k\u0131lar. Do\u011fan\u0131n buyru\u011fuyla ilgili olan durumlardan, \u00f6l\u00fcmden, ac\u0131lardan, hastal\u0131klardan yak\u0131nmak yerine onlara oldu\u011fu gibi katlanmak uygun olur. De\u011fi\u015ftiremeyece\u011fim durumlar kar\u015f\u0131s\u0131nda yapabilece\u011fim \u00e7ok bir \u015fey yoktur. Do\u011fal zorunluluklarla ko\u015fullanm\u0131\u015f g\u00f6r\u00fcnen bu ahlak ger\u00e7ekte bir \u00f6zg\u00fcrl\u00fck ahlak\u0131d\u0131r.<\/p>\n<figure id=\"attachment_35166\" aria-describedby=\"caption-attachment-35166\" style=\"width: 225px\" class=\"wp-caption alignleft\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-35166\" src=\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2019\/07\/3-7-225x300.jpg\" alt=\"\" width=\"225\" height=\"300\" \/><figcaption id=\"caption-attachment-35166\" class=\"wp-caption-text\">R\u00f6nesans Epikuros\u2019un hazc\u0131l\u0131\u011f\u0131nda kendi e\u011filimlerine y\u00f6n verecek bir anlam buldu. Orta\u00e7a\u011f\u2019\u0131n unutturdu\u011fu bu d\u00fcnya de\u011ferlerini yeniden ya\u015fama ge\u00e7irmek i\u00e7in hazc\u0131l\u0131\u011f\u0131n dileklerinden yararlanmak gerekecekti.<\/figcaption><\/figure>\n<p>\u00d6te yandan R\u00f6nesans Epikuros\u2019un hazc\u0131l\u0131\u011f\u0131nda kendi e\u011filimlerine y\u00f6n verecek bir anlam buldu. Orta\u00e7a\u011f\u2019\u0131n unutturdu\u011fu <strong>bu d\u00fcnya<\/strong> de\u011ferlerini yeniden ya\u015fama ge\u00e7irmek i\u00e7in hazc\u0131l\u0131\u011f\u0131n dileklerinden yararlanmak gerekecekti. Orta\u00e7a\u011f h\u0131ristiyan ahlak\u0131 bu d\u00fcnyan\u0131n de\u011fersizli\u011fine, yetersizli\u011fine, ge\u00e7icili\u011fine dikkati \u00e7ekerek insanlar\u0131n \u00f6b\u00fcr d\u00fcnya d\u00fc\u015flerine y\u00f6nelmelerini \u00f6ng\u00f6r\u00fcyordu ve \u00f6zellikle de hazlar\u0131 mahkum ediyordu. Bu \u00e7er\u00e7evede Epikuros\u2019\u00e7uluk h\u0131ristiyan ahlak\u0131n\u0131n kar\u015f\u0131s\u0131na konmu\u015f bir <strong>bu d\u00fcnya<\/strong> ahlak\u0131d\u0131r. Ger\u00e7ekte kabataslak bak\u0131ld\u0131\u011f\u0131nda Stoa ahlak\u0131yla Epikuros ahlak\u0131 kar\u015f\u0131tla\u015f\u0131r gibidir, ama ger\u00e7ekte her ikisi de insan\u0131n bu d\u00fcnyayla ilgili bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 ayn\u0131 y\u00f6nde, bilgili\u011fin ya da bilgeli\u011fin sa\u011flayaca\u011f\u0131 mutlulu\u011fa ula\u015fmaya \u00e7al\u0131\u015fan insan\u0131 olu\u015fturma y\u00f6n\u00fcnde \u00f6neriler getirir. Epikuros i\u015fgale u\u011fram\u0131\u015f olan yunan topraklar\u0131ndaki insan\u0131n ac\u0131lar\u0131n\u0131 hafifletebilmek i\u00e7in hazz\u0131 \u00f6ne \u00e7\u0131kar\u0131yordu. Ama\u00e7 insanlar\u0131n mutlulu\u011fudur. Epikuros hazlar\u0131 hatta \u201ckar\u0131n hazlar\u0131\u201dn\u0131 \u00f6nerirken her \u015feye kar\u015f\u0131n kendine s\u00f6z ge\u00e7irebilen insan \u00f6rne\u011finden yola \u00e7\u0131k\u0131yordu. Bu y\u00fczden yahey bir ya\u015fam\u0131 de\u011fil, hazlar\u0131n sa\u011flayaca\u011f\u0131 dinginli\u011fin belirleyicili\u011finde bir bilge ya\u015fam\u0131n\u0131 \u00f6nerdi. Bu y\u00fczden hazlar\u0131 ikiye ay\u0131rd\u0131: dinginlik i\u00e7inde ya\u015fanan hazlar\u0131 devinim i\u00e7inde ya\u015fanan hazlardan kesin bir bi\u00e7imde ay\u0131rmak gerekiyordu. O belli ki anl\u0131k ya\u015fanan hazz\u0131n kendisinden \u00e7ok onun insan ruhuna sa\u011flad\u0131\u011f\u0131 mutlu dinginlikten yanayd\u0131. Demokritos atomculu\u011funun izinde tam anlam\u0131nda maddeci bir atomculuk geli\u015ftirmi\u015f olan Epikuros bize ger\u00e7ek insan olma noktas\u0131nda \u00f6l\u00fcm korkusunun bir anlam\u0131 olamayaca\u011f\u0131n\u0131 \u00f6\u011fretti: \u00f6l\u00fcm atomlar\u0131n da\u011f\u0131lmas\u0131ndan ba\u015fka bir \u015fey de\u011fildi ve bizim onu ya\u015famam\u0131z olas\u0131 de\u011fildi.<\/p>\n<p>Pyrrhon\u2019culu\u011fa gelince, onun yeni d\u00fc\u015f\u00fcnceyi etkilemesi de\u011fi\u015fik bir anlamda ele al\u0131nmas\u0131yla ger\u00e7ekle\u015fti. B\u00fct\u00fcn eski ku\u015fkuculuklar gibi Pyrrhon ku\u015fkuculu\u011fu da evrensel bilginin olamayaca\u011f\u0131 sav\u0131 \u00fczerine kurulmu\u015ftur. Bu eski ku\u015fkuculuk felsefi ara\u015ft\u0131rmay\u0131 anlams\u0131z bulan ve bir \u00e7\u0131kmaz sokak olarak g\u00f6ren bir ku\u015fkuculuktu. Evrensel bilgiye ula\u015famayacaksak onu ara\u015ft\u0131rmaya kalkmam\u0131z sa\u00e7ma olmaz m\u0131yd\u0131? Pyrrhon\u2019a g\u00f6re biz ancak g\u00f6r\u00fcn\u00fc\u015fleri alg\u0131layabiliyorduk, varl\u0131\u011f\u0131n \u00f6z\u00fc bize kapal\u0131yd\u0131. O durumda yarg\u0131lar\u0131 ask\u0131ya almaktan (<em>epoke<\/em>) ba\u015fka yapabilece\u011fimiz bir \u015fey yoktu. Yarg\u0131lar\u0131 ask\u0131ya alman\u0131n verdi\u011fi dinginli\u011fi \u00f6ng\u00f6rmek gerekiyordu. Ba\u015fta Bacon olmak \u00fczere Yani\u00e7a\u011f\u2019\u0131n d\u00fc\u015f\u00fcn\u00fcrleri bu umutsuz ku\u015fkuculu\u011fu umutlu ku\u015fkuculu\u011fa d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler: evrensel bilgi elbette vard\u0131r, ku\u015fku evrensel bilgiyi yads\u0131mak i\u00e7in de\u011fil bulmak i\u00e7in \u00e7ok \u00f6nemlidir. Bacon ancak ku\u015fkuyla yola \u00e7\u0131kanlar\u0131n do\u011frulara ula\u015fabileceklerini, ku\u015fkulanma gere\u011fi duymayanlar\u0131n yanl\u0131\u015fa d\u00fc\u015feceklerini bildiriyordu.<\/p>\n<p><strong>Kaynak: <\/strong>Af\u015far Timu\u00e7in-Ali Timu\u00e7in, 50 Soruda Ayd\u0131nlanma, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, Nisan 2013, s.26-30<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Eski\u00e7a\u011f\u2019\u0131n iki b\u00fcy\u00fck bilgi kayna\u011f\u0131, Platon ve Aristoteles gelecek y\u00fczy\u0131llar \u00fczerinde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkili oldular. Bu birbiriyle \u00e7eli\u015fik iki d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 felsefede \u00fclk\u00fcc\u00fcl\u00fck ve ger\u00e7ek\u00e7ilik ayr\u0131m\u0131n\u0131 iyice belirgin k\u0131larken iki ayr\u0131 bak\u0131\u015f bi\u00e7imi olmakla felsefeye zenginlik katt\u0131lar. Eski\u00e7a\u011f d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan as\u0131l onlarla Eski\u00e7a\u011f oldu demek pek de yanl\u0131\u015f olmaz. \u00d6zelikle Aristoteles b\u00fct\u00fcn bir Orta\u00e7a\u011f\u2019\u0131 etkileyerek [&hellip;]<\/p>\n","protected":false},"author":429,"featured_media":35164,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[3624],"tags":[446,227,3110,620,2829,587,413,1581],"class_list":["post-35163","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sorularla-bilim","tag-aristoteles","tag-aydinlanma","tag-bacon","tag-demokritos","tag-epikuros","tag-platon","tag-ronesans","tag-stoa"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/35163","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\/429"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=35163"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/35163\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/35164"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=35163"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=35163"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=35163"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}