{"id":35892,"date":"2019-08-12T03:42:18","date_gmt":"2019-08-12T00:42:18","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=35892"},"modified":"2019-08-19T15:29:25","modified_gmt":"2019-08-19T12:29:25","slug":"antikcag-felsefesinde-dile-nasil-yaklasilmistir","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/08\/12\/antikcag-felsefesinde-dile-nasil-yaklasilmistir","title":{"rendered":"Antik\u00e7a\u011f felsefesinde dile nas\u0131l yakla\u015f\u0131lm\u0131\u015ft\u0131r?"},"content":{"rendered":"

Antik Yunan felsefesindeki dil anlay\u0131\u015flar\u0131n\u0131 kabaca, iki farkl\u0131 d\u00fc\u015f\u00fcnsel e\u011filim taraf\u0131ndan savunulmu\u015f iki g\u00f6r\u00fc\u015fe indirgeyerek \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr. \u0130lki, Demokritos\u2019un atomculuk \u00f6\u011fretisinin uzant\u0131s\u0131 olan ve Epik\u00fcros ile Lucretius taraf\u0131ndan savunulmu\u015f \u201cnaturalist\/do\u011falc\u0131 dil g\u00f6r\u00fc\u015f\u00fc\u201d diye adland\u0131r\u0131labilir. \u0130kincisi de Sofistler\u2019in savundu\u011fu \u201ckonvansiyonalist\/mutabakat\u00e7\u0131\u201d g\u00f6r\u00fc\u015ft\u00fcr.<\/p>\n

Antik Yunan\u2019da mitoslar\u0131n ve kozmogonik \u00f6\u011fretilerin, ilk felsef\u00ee d\u00fc\u015f\u00fcncelerin olu\u015fumuna kaynak te\u015fkil etti\u011fi \u00e2\u015fik\u00e2rd\u0131r. Her \u015feyin ba\u015flang\u0131c\u0131 olan \u03a7\u03b1\u03bf\u03c2\u2019a [kaos<\/em>] d\u00fczenini veren ve ondan \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2\u2019u [kozmos<\/em>] do\u011furan ilke \u03bb\u03cc\u03b3\u03bf\u03c2\u2019tur [logos<\/em>]. \u201cS\u00fck\u00fbnet halinde uykuya yat\u0131rmak\u201d, \u201cbir \u015feyden s\u00f6z etmek\u201d, \u201ckonu\u015fmak\u201d gibi anlamlara gelen \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd [legein<\/em>] fiilinden t\u00fcreyen \u03bb\u03cc\u03b3\u03bf\u03c2 kelimesi, \u00c7akmak\u2019\u0131n da belirtti\u011fi gibi (1993: 124) eski Yunanca\u2019da \u00e7ok anlaml\u0131 bir kavramd\u0131r. Ta\u015f\u0131d\u0131\u011f\u0131 mitolojik \u201cevrensel ak\u0131l\u201d anlam\u0131 yan\u0131nda g\u00fcndelik dilde de kullan\u0131lan haliyle \u201cs\u00f6z\u201d, \u201cc\u00fcmle\u201d man\u00e2s\u0131na ve felsef\u00ee bir terim olarak da \u201c\u015feylerin ak\u0131lla kavranabilen yan\u0131\u201d ve \u201ckavram\u201d man\u00e2s\u0131na gelir. \u201cHer \u015fey akar\u201d [\u03c0\u03ac\u03bd\u03c4\u03b1 \u1fe5\u03b5\u1f34] s\u00f6z\u00fcyle \u00fcnl\u00fc Herakleitos (136. fragman) \u201clogos\u201du, duyulur \u015feylerin t\u00e2bi oldu\u011fu de\u011fi\u015fmez ilke olarak g\u00f6rm\u00fc\u015ft\u00fcr. Herakleitos\u2019a g\u00f6re kelimeler do\u011fadaki ak\u0131\u015f\u0131 ve de\u011fi\u015fimi yans\u0131tan seslerdir. Bu bak\u0131mdan da Herakleitos, Kratylos gibi takip\u00e7ilerince detayland\u0131r\u0131lan \u201cnaturalist\/do\u011falc\u0131\u201d dil g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u00f6nc\u00fcs\u00fcd\u00fcr.<\/p>\n

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Herakleitos\u2019a g\u00f6re kelimeler do\u011fadaki ak\u0131\u015f\u0131 ve de\u011fi\u015fimi yans\u0131tan seslerdir.<\/figcaption><\/figure>\n

Atomculu\u011fun kurucusu olan Demokritos da naturalist bir dil anlay\u0131\u015f\u0131na sahiptir. Dil k\u00f6keni itibariyle Demokritos\u2019a g\u00f6re do\u011fadaki \u015feylerin sesle yap\u0131lm\u0131\u015f taklitleri olan kelimelerden olu\u015fur. Ama ilk kelimeler zamanla yerlerini yeni kelimelere b\u0131rakm\u0131\u015f, d\u00f6n\u00fc\u015ferek as\u0131llar\u0131ndan az \u00e7ok farkl\u0131 hale gelmi\u015ftir. Bu yeni kelimelerin meydana getirilmesi, insanlar aras\u0131nda tesis edilen yeni mutabakatlar yoluyla olmu\u015ftur.<\/p>\n

Demokritos gibi Epik\u00fcros da naturalist\/do\u011falc\u0131 bir dil anlay\u0131\u015f\u0131na sahiptir. Bu anlay\u0131\u015f\u0131n\u0131 Herodot\u2019a hitaben kaleme ald\u0131\u011f\u0131 bir mektubunda \u015f\u00f6yle ifade eder: \u00ab… bu da kelimelerin k\u00f6ken itibariyle neden mutabakat\u0131n eseri olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Asl\u0131nda, farkl\u0131 kavimlerde ya\u015fayan ve \u00f6zel duyumlarla \u00f6zel izlenimler edinen insanlar a\u011f\u0131zlar\u0131ndan o duyumlar\u0131n ve izlenimlerin etkisiyle ve ya\u015fad\u0131klar\u0131 yere g\u00f6re de\u011fi\u015fen \u015fekillerde soluk verir\u00bb (Bollack, 1971: 76). B\u00f6ylece Epik\u00fcros dilin do\u011fu\u015funu, atomculu\u011funun i\u00e7erdi\u011fi materyalist bir perspektiften a\u00e7\u0131klar. Ona g\u00f6re s\u00f6zler, \u00fcflenen nefesin, bedenin edindi\u011fi duyumlar\u0131n etkisiyle a\u011f\u0131zda \u015fekillendirilmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

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Demokritos gibi Epik\u00fcros da naturalist\/do\u011falc\u0131 bir dil anlay\u0131\u015f\u0131na sahiptir.<\/figcaption><\/figure>\n

M\u00d6 1. y\u00fczy\u0131lda ya\u015fam\u0131\u015f olan bir ba\u015fka atomcu filozof Lukretius\u2019un da De Rerum Natura <\/em>ba\u015fl\u0131kl\u0131 manzum eserinde dilin k\u00f6kenine ili\u015fkin bir pasaj vard\u0131r. Lukretius bu pasajda insanlar\u0131 de\u011fi\u015fik dilleri meydana getiren sesleri \u00e7\u0131karmaya sevk edenin do\u011fa oldu\u011funu s\u00f6yler (1947: 242). Ard\u0131ndan, \u00e7ok muhtemeldir ki, Eski Ahit\u2019in \u00c2dem\u2019in mahl\u00fbkat\u0131 adland\u0131rmas\u0131 bahsine nazireyle, her \u015feye bir adam\u0131n isim koydu\u011funu ve di\u011fer insanlar\u0131n da isimleri ondan \u00f6\u011frendi\u011fini zannetmeyi \u201csa\u00e7mal\u0131k\u201d diye nitelendirir (1947: 242-243). Lukretius\u2019a g\u00f6re \u015feylerin adland\u0131r\u0131lmas\u0131nda insan ihtiya\u00e7lar\u0131 belirleyicidir ve hen\u00fcz konu\u015fmay\u0131 ba\u015faramayan \u00e7ocuklar da istedikleri \u015feyleri parmaklar\u0131yla g\u00f6sterir. Lukretius bu durumu, aslan yavrular\u0131n\u0131n kendilerini (i\u00e7g\u00fcd\u00fcsel olarak) patileriyle savunmas\u0131na benzetir (1947: 242). Lukretius b\u00f6ylece dilin insanda, do\u011fal bir yetenek olarak kendili\u011finden filizlendi\u011fi fikrini savunur.<\/p>\n

Antik Yunan felsefesinde do\u011fa filozoflar\u0131n\u0131n ard\u0131ndan tarih sahnesine \u00e7\u0131kan Sofistler, \u00f6nceki ku\u015faktan farkl\u0131 olarak gelenekler, din\u00ee inan\u00e7lar, kanunlar, siyasal y\u00f6netim bi\u00e7imleri gibi sosyal kurumlara odaklan\u0131r. Bu ilgi kaymas\u0131n\u0131n paralelinde, do\u011fa fenomenleri ve sosyal kurumlar aras\u0131ndaki farkl\u0131l\u0131k \u015fu ikilemle form\u00fcle edilir: \u201cdo\u011fal olan\u201d [ph\u00fbsei on] – \u201ckoyulmu\u015f olan\u201d [thesei on]. Bu ikileme, Platon\u2019un ya\u015fad\u0131\u011f\u0131 d\u00f6nemin felsef\u00ee tart\u0131\u015fmalar\u0131na tan\u0131kl\u0131k eden diyaloglar\u0131nda s\u0131k rastlan\u0131r. S\u00f6z konusu ikilem, dil sorunlar\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 Kratylos<\/em><\/p>\n

diyalo\u011funda da kar\u015f\u0131m\u0131za \u00e7\u0131kar. Dile ili\u015fkin ilk sistematik sorgulaman\u0131n yer ald\u0131\u011f\u0131 metin Platon\u2019un bu diyalo\u011fudur. Platon\u2019un kaleminden okudu\u011fumuz Sokrates\u2019in dile ili\u015fkin sorgulamas\u0131 ve diyalo\u011fun sonunda taslak haliyle sunulan idealar teorisi, Aziz Augustinus\u2019tan Descartes\u2019a, Port-Royal Ekol\u00fc\u2019nden Leibniz\u2019e kadar bir\u00e7ok filozofun dil anlay\u0131\u015f\u0131na zemin te\u015fkil edecektir. Takip eden sorular ba\u011flam\u0131nda Platon\u2019un ve Aristoteles\u2019in dil anlay\u0131\u015flar\u0131n\u0131 tek tek inceleyece\u011fiz.<\/p>\n

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Platon d\u00fc\u015f\u00fcncenin bir \u201ci\u00e7 konu\u015fma\u201d, insan\u0131n kendi kendisiyle diyalo\u011fu oldu\u011funu savunur.<\/figcaption><\/figure>\n

Stoac\u0131 filozoflar\u0131n d\u00fc\u015f\u00fcnme g\u00fcndeminde dil merkez\u00ee bir konumdad\u0131r. Baratin ile Desbordes\u2019un belirtti\u011fi gibi (1981: 27) Stoac\u0131 filozoflar \u015fu hususta hemen hemen mutab\u0131kt\u0131r: S\u00f6ze d\u00f6k\u00fclm\u00fc\u015f olsun ya da olmas\u0131n, dilden ba\u011f\u0131ms\u0131z bir d\u00fc\u015f\u00fcnce m\u00fcmk\u00fcn de\u011fildir. Bunun da Platon\u2019un Sofist<\/em> diyalo\u011funda savundu\u011fu yakla\u015f\u0131ma benzedi\u011fi g\u00f6r\u00fcl\u00fcr. Platon d\u00fc\u015f\u00fcncenin bir \u201ci\u00e7 konu\u015fma\u201d, insan\u0131n kendi kendisiyle diyalo\u011fu oldu\u011funu savunur (Sofist: 263e). Stoac\u0131lar\u2019\u0131n \u00fczerinde durdu\u011fu bir di\u011fer konu da \u201conomatope\u201ddir. \u015eeylere i\u015faret etti\u011fimiz kelimeler ile, bizzat \u015feyler aras\u0131ndaki uygunlu\u011fun ilkesi, onlara g\u00f6re \u201conomatope\u201d olsa gerekir (1981: 27). \u015e\u00fcphesiz ki onomatope tezi, do\u011fada ses \u00e7\u0131karan varl\u0131klar, nesneler, olaylar gibi ses \u00e7\u0131karmayan \u015feylerin de var oldu\u011funu g\u00f6z ard\u0131 etmesi bak\u0131m\u0131ndan dayan\u0131kl\u0131 bir tez de\u011fildir. Bununla birlikte, eklemli dillerin ilk kelimelerinin ses \u00e7\u0131karan \u015feyleri taklit ederek meydana getirilmi\u015f olmas\u0131, akla yatk\u0131n bir ihtimaldir.<\/p>\n

Stoac\u0131 diyalektik anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde Diogenes Laertius taraf\u0131ndan yap\u0131lm\u0131\u015f bir analize de de\u011finelim. Diogenes Laertius Stoac\u0131 filozoflara referansla, dilin i\u015faret eden\/g\u00f6steren k\u0131sm\u0131n\u0131n \u00fc\u00e7 unsurdan meydana geldi\u011fini s\u00f6yler (1933: VII, 55). Bu unsurlar [1] phon\u00ea<\/em>, [2] lexis <\/em>ve [3] logos<\/em>\u2019tur. Phon\u00ea<\/em> (ses) eklemli\/artik\u00fcle de\u011fildir; lexis<\/em> (kelime) eklemlidir ama yaln\u0131z ba\u015f\u0131na anlam ta\u015f\u0131maz; logos<\/em> (s\u00f6z, c\u00fcmle) ise hem eklemlidir hem de anlam ta\u015f\u0131r. Diogenes Laertius logos<\/em>\u2019un bile\u015fimindeki k\u0131s\u0131mlar\u0131 cins isim, \u00f6zel isim, fiil, \u00e7ekim, tan\u0131ml\u0131k (harf-i tarif) ve zamir olarak alt\u0131 grupta toplar (1933: VII, 58).<\/p>\n

YARARLANILAN KAYNAKLAR<\/strong><\/p>\n

    \n
  • Baratin, Marc – Desbordes, Fran\u00e7oise (1981), L\u2019analyse Linguistique dans L\u2019antiquit\u00e9 Classique<\/em>, Paris: Editions Klincksieck.<\/li>\n
  • Bollack, Jean vd. (1971), La Lettre d\u2019Epicure<\/em>, Paris: Minuit.<\/li>\n
  • \u00c7akmak, Cengiz (1993), \u00abPlaton\u2019da ger\u00e7ekli\u011fi tasvir eden \u00f6nermelerin yap\u0131s\u0131 hakk\u0131nda bir \u00e7al\u0131\u015fma\u00bb, Felsefe Arkivi<\/em>, S.30, \u0130stanbul: Edebiyat Fak\u00fcltesi Yay., ss.123-139.<\/li>\n
  • \u00c7otuks\u00f6ken, Bet\u00fcl (2003), \u00abDil felsefesine giri\u015f\u00bb, Felsefe S\u00f6yle\u015fileri I-II<\/em> i\u00e7inde (ss.46-58), \u0130stanbul: Maltepe \u00dcniversitesi Yay.<\/li>\n
  • Diog\u00e8ne, Laerce (1933), Vies, Doctrines et Sentences des Philosophes Illustres<\/em>, Fr. \u00c7ev. R. Genaille, Paris: Garnier.<\/li>\n
  • Heraclite (1991), Fragments<\/em>, Fr. \u00c7ev. Marcel Conche, Paris: PUF.<\/li>\n
  • Kranz, Walther (1994), Antik Felsefe<\/em>, \u00c7evb Suat D. Baydur, \u0130stanbul: Sosyal Yay.<\/li>\n
  • Lucretius, Carus (1947), De la Nature<\/em>, Fr. \u00c7ev. Alfred Ernout, Paris: Soci\u00e9t\u00e9 d\u2019\u00e9dition \u201cles belles-lettres\u201d.<\/li>\n
  • Perek, Faruk Zeki (1961), Eski \u00c7a\u011fda Dilbilgisi Ara\u015ft\u0131rmalar\u0131<\/em>, \u0130stanbul: \u0130stanbul \u00dcniversitesi Yay.<\/li>\n
  • Platon (2007), \u0152uvres Compl\u00e8tes<\/em>, Fr. \u00c7ev. L\u00e9on Robin, J. Moreau, Paris: Gallimard.<\/li>\n<\/ul>\n

    Kaynak: <\/strong>Atakan Alt\u0131n\u00f6rs, 50 Soruda Dil Felsefesi, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, Ekim 2016 2.Bask\u0131, s.71-74<\/p>\n","protected":false},"excerpt":{"rendered":"

    Antik Yunan felsefesindeki dil anlay\u0131\u015flar\u0131n\u0131 kabaca, iki farkl\u0131 d\u00fc\u015f\u00fcnsel e\u011filim taraf\u0131ndan savunulmu\u015f iki g\u00f6r\u00fc\u015fe indirgeyerek \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr. \u0130lki, Demokritos\u2019un atomculuk \u00f6\u011fretisinin uzant\u0131s\u0131 olan ve Epik\u00fcros ile Lucretius taraf\u0131ndan savunulmu\u015f \u201cnaturalist\/do\u011falc\u0131 dil g\u00f6r\u00fc\u015f\u00fc\u201d diye adland\u0131r\u0131labilir. \u0130kincisi de Sofistler\u2019in savundu\u011fu \u201ckonvansiyonalist\/mutabakat\u00e7\u0131\u201d g\u00f6r\u00fc\u015ft\u00fcr. Antik Yunan\u2019da mitoslar\u0131n ve kozmogonik \u00f6\u011fretilerin, ilk felsef\u00ee d\u00fc\u015f\u00fcncelerin olu\u015fumuna kaynak te\u015fkil etti\u011fi \u00e2\u015fik\u00e2rd\u0131r. Her […]<\/p>\n","protected":false},"author":429,"featured_media":35893,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[3624],"tags":[5154,620,694,4107,237,447,587],"class_list":["post-35892","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sorularla-bilim","tag-antikcag","tag-demokritos","tag-dil","tag-dil-felsefesi","tag-felsefe","tag-herakleitos","tag-platon"],"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