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Orta\u00e7a\u011fda Augustinus, dilin, d\u00fc\u015f\u00fcncenin h\u0131z\u0131na yeti\u015femedi\u011fine, \u00e7evresinden dola\u015ft\u0131\u011f\u0131na ve sapt\u0131rd\u0131\u011f\u0131na dikkat \u00e7ekmi\u015ftir (2002: II, \u00a73). Augustinus\u2019a g\u00f6re, kelimelerin ve genel olarak dilin i\u015flevi, hakikate dikkat \u00e7ekmekten ibarettir (2002: II, \u00a746). Augustinus\u2019un bu hususta Platon\u2019a kat\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. \u0130ki filozofun aras\u0131ndaki bu kanaat birli\u011fine paralel olarak, Sokrates\u2019in \u201cKratylos\u201dta sordu\u011fu sorunun hemen hemen ayn\u0131s\u0131n\u0131 Augustinus da sorar: \u00ab\u015eeylerin kendilerinin bilgisi, i\u015faretlerin bilgisine ye\u011f de\u011fil midir? [utrum melior<\/em> quam signa sit rerum ipsa cognitio<\/em>]\u00bb (De Magistro<\/em>: \u00a7 31).<\/p>\n Yeni\u00e7a\u011f\u2019a gelindi\u011finde Descartes, dili d\u00fc\u015f\u00fcncenin belirtisi ve d\u0131\u015favurumu olarak ele alm\u0131\u015f, insan\u0131n dil becerisi ile hayvanlar\u0131n \u00e7e\u015fitli ifade bi\u00e7imleri aras\u0131nda radikal bir farkl\u0131l\u0131k bulundu\u011funu savunmu\u015ftur. Bununla birlikte Platon\u2019a ve Augustinus\u2019a benzer \u015fekilde Descartes da dili bir yandan d\u00fc\u015f\u00fcnceyi ifade imk\u00e2n\u0131 olarak de\u011ferlendirirken, di\u011fer yandan dilin al\u0131\u015fkanl\u0131kla ve \u00f6zensiz kullan\u0131lmas\u0131n\u0131n, do\u011fru muhakeme etmenin \u00f6n\u00fcnde engel meydana getirdi\u011fine dikkat \u00e7ekmi\u015ftir.<\/p>\n Yine Yeni\u00e7a\u011f\u2019da Condillac \u201cdil-\u00f6ncesi\u201d veya \u201cdilden ba\u011f\u0131ms\u0131z\u201d bir d\u00fc\u015f\u00fcnme faaliyetini, birtak\u0131m imgesel \u00e7a\u011fr\u0131\u015f\u0131mlar d\u0131\u015f\u0131nda imk\u00e2ns\u0131z g\u00f6r\u00fcr. Condillac\u2019\u0131n nazar\u0131nda, konu\u015fmak, muhakeme etmek\/ak\u0131l y\u00fcr\u00fctmek, soyut idealar \u00fcretmek, esasen ayn\u0131 \u015feydir (1780: 107-108). Condillac\u2019\u0131n insan m\u00fcdrikesinin faaliyetlerinde dilin merkez\u00ee bir rol oynad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcne, Harris ve Taylor da dikkat \u00e7eker: Yazarlara g\u00f6re Condillac\u2019\u0131n att\u0131\u011f\u0131 en \u00f6nemli ad\u0131m, insan\u0131n dili kullanmadan ne d\u00fc\u015f\u00fcnme ne de di\u011fer zihinsel melekelerini irad\u00ee olarak denetleyebilece\u011fini a\u00e7\u0131klamas\u0131d\u0131r (2002: 144). Yine bu yazarlar, Condillac\u2019\u0131n dilden \u00f6nce insan zihninin fizyolojik ve \u00e7evresel uyaranlara t\u00e2bi oldu\u011funu; eski bir duyumunu irad\u00ee olarak an\u0131msayamayaca\u011f\u0131n\u0131 ve zihinsel melekelerini y\u00f6nlendiremeyece\u011fini ortaya koymadaki ba\u015far\u0131s\u0131n\u0131 vurgular (2002: 114). \u0130nsana, zihinsel melekelerini iradesiyle y\u00f6nlendirme imk\u00e2n\u0131 tan\u0131yan \u015feyin dil oldu\u011funu bu kadar a\u00e7\u0131k se\u00e7ik g\u00f6sterme payesi, felsefe tarihinde ger\u00e7ekten de Condillac\u2019a aittir. Dil Condillac\u2019\u0131n nazar\u0131nda sadece d\u00fc\u015f\u00fcncenin ifade arac\u0131 de\u011fildir; dilin insana kendi d\u00fc\u015f\u00fcnceleri \u00fczerinde sa\u011flad\u0131\u011f\u0131 denetim ve analiz g\u00fcc\u00fc, d\u00fc\u015f\u00fcnceyi ifade i\u015flevinden daha asl\u00ee ve \u00f6nceliklidir. \u0130nsan m\u00fcdrikesini d\u0131\u015f \u015fartlara t\u00e2bi olmaktan kurtar\u0131p yarat\u0131c\u0131 bir melekeye d\u00f6n\u00fc\u015ft\u00fcren, dilin ta kendisidir. Condillac hakk\u0131ndaki soru ba\u015fl\u0131\u011f\u0131 alt\u0131nda bu husustaki g\u00f6r\u00fc\u015flerine daha ayr\u0131nt\u0131l\u0131 de\u011finece\u011fiz.<\/p>\n Dil ile d\u00fc\u015f\u00fcnce aras\u0131ndaki ili\u015fki Yak\u0131n\u00e7a\u011f\u2019da da bir\u00e7ok filozof\u00e7a i\u015flenmi\u015f bir konudur. Herder, Bergson, Humboldt gibi filozoflar\u0131n konuya yakla\u015f\u0131m\u0131n\u0131 incelemeyi -s\u00f6z\u00fc fazla uzatmamak amac\u0131yla- ilgili k\u0131s\u0131mlara b\u0131rak\u0131yoruz.<\/p>\n YARARLANILAN KAYNAKLAR<\/strong><\/p>\n – Aristoteles (1997), \u201cDe l\u2019Interpr\u00e9tation\u201d, in Organon: cat\u00e9gories<\/em>, Fr. \u00c7ev. Jean Tricot, Paris: J. Vrin. Kaynak: <\/strong>Atakan Alt\u0131n\u00f6rs, 50 Soruda Dil Felsefesi, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, Kas\u0131m 2012, 1. Bask\u0131, s.33-35<\/p>\n","protected":false},"excerpt":{"rendered":" Dil ile d\u00fc\u015f\u00fcnce aras\u0131ndaki ili\u015fki, Antik\u00e7a\u011f’dan itibaren filozoflar taraf\u0131ndan \u00fczerinde durulmu\u015f bir konudur. Konu\u015fman\u0131n, ba\u015fta d\u00fc\u015f\u00fcnceler olmak \u00fczere; arzular\u0131n, \u00f6fkenin, sevincin, h\u00fczn\u00fcn, k\u0131sacas\u0131 ruhtaki her t\u00fcr teess\u00fcr\u00fcn\/ etkilenimin d\u0131\u015favurumu oldu\u011fu, bir\u00e7ok filozofun i\u015fledi\u011fi bir fikirdir. Bununla birlikte filozoflar dilin, d\u00fc\u015f\u00fcncenin ifade imk\u00e2n\u0131 oldu\u011funu vurgulad\u0131\u011f\u0131 kadar, d\u00fc\u015f\u00fcncelerin b\u00fct\u00fcn\u00fcyle emanet edilmemesi, dikkatli kullan\u0131lmas\u0131 gereken bir \u00e2let oldu\u011funa […]<\/p>\n","protected":false},"author":429,"featured_media":38508,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[694,5583,1869,237,238],"class_list":["post-38507","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-dil","tag-diyalog","tag-dusunce","tag-felsefe","tag-tarih"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/38507","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=38507"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/38507\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/38508"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=38507"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=38507"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=38507"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n– Aristoteles (2000), Organon: les seconds analytiques<\/em>, Fr. \u00c7ev. Jean, Tricot, Paris: J. Vrin.
\n– Augustinus, Aurelius; b\u00fct\u00fcn eserlerinin Latincesi (elektronik edisyon): http:\/\/www.sant-agostino.it\/latino\/index.htm
\n– b\u00fct\u00fcn eserlerinin Frans\u0131zca \u00e7evirisi: OEuvres<\/em>, Fr. \u00c7ev. komisyon, 3 Cilt, Paris: Gallimard.
\n– Condillac, Etienne Bonnot de (1780), La Logique ou les premiers d\u00e9veloppements de l\u2019art de penser<\/em>, Paris: Libraire d\u2019Esprit.
\n– Harris, Roy; Taylor, Tablot J. (2002), Dil Bilimi D\u00fc\u015f\u00fcn\u00fcnde D\u00f6n\u00fcm Noktalar\u0131 I<\/em>; \u00c7ev. Eser E. Taylan, Cem Taylan; Ankara: TDK Yay.
\n– Platon, (2007), OEuvres Compl\u00e8tes<\/em>, Fr. \u00c7ev. L\u00e9on Robin, Paris: Gallimard.
\n– Ravaisson, F\u00e9lix (1837), Essai sur la M\u00e9taphysique d\u2019Aristote<\/em>, 1. Cilt, Paris: Imprimerie Royal.<\/p>\n