Felsefe, do\u011fas\u0131 gere\u011fi d\u00fc\u015f\u00fcncelere, s\u00f6ylemlere ve eylemlere y\u00f6nelir.\u00a0 Onlar\u0131n neli\u011fini, di\u011fer bir deyi\u015fle \u00f6zg\u00fcl ayr\u0131mlar\u0131n\u0131 bulup ortaya koymaya \u00e7al\u0131\u015f\u0131r. D\u00fc\u015f\u00fcnce nesnesine y\u00f6neli\u015fi, mant\u0131ksal ve \u00e7\u00f6z\u00fcmseldir. Mant\u0131ksald\u0131r; kullan\u0131lan arg\u00fcmanlar\u0131n tutarl\u0131l\u0131\u011f\u0131 ya da tutars\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6rmek ve g\u00f6stermek ister. \u00c7\u00f6z\u00fcmseldir;\u00a0 b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131n\u0131 ve ili\u015fkilerini, dayand\u0131\u011f\u0131 temel unsurlar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kartmay\u0131 erekler.
\nFelsefenin, s\u00f6z konusu etti\u011fim kendi \u00f6zg\u00fcll\u00fc\u011f\u00fc i\u00e7inde, felsefi bir y\u00f6ntemle Atat\u00fcrk\u2019e bak\u0131l\u0131rsa ne g\u00f6r\u00fcl\u00fcr? Soruyu \u015f\u00f6yle de sorabiliriz:\u00a0 Atat\u00fcrk\u2019\u00fc Atat\u00fcrk yapan, onun \u00f6zg\u00fcl ayr\u0131m\u0131n\u0131 imleyen d\u00fc\u015f\u00fcnceleri, s\u00f6ylemleri ve eylemleri nelerdir?
\nKu\u015fkusuz Atat\u00fcrk bir teorisyen, bildik anlamda bir filozof de\u011fildir. Kimi b\u00fcy\u00fck insanlar s\u00f6ylem \u00fcretir, kimileri ise eylem \u00fcretir. Her eylem teorik bir zemine dayan\u0131r, ancak eylem adamlar\u0131, teorilerini, kuramsal bir dizge haline getirmezler \u00e7o\u011fu kez. Sadece eylemde bulunurlar ve eylemleriyle de pek \u00e7ok \u015feyi de\u011fi\u015ftirirler. \u0130\u015fte Atat\u00fcrk bu ikinci s\u0131n\u0131fa giriyor. Yani, teorisyenden \u00e7ok bir eylemci.
\n\u015eu halde Atat\u00fcrk\u2019\u00fc Atat\u00fcrk yapan \u015fey, bu eylemci ki\u015fili\u011finde billurla\u015f\u0131r.
\nOnun iki temel eylemi vard\u0131r: Birincisi Kurtulu\u015f Sava\u015f\u0131; di\u011feri ise Cumhuriyet\u2019tir.
\nKurtulu\u015f Sava\u015f\u0131, kapitalist 1. B\u00fcy\u00fck Payla\u015f\u0131m Sava\u015f\u0131 sonucu emperyalistlerce b\u00f6l\u00fc\u015f\u00fclen Osmanl\u0131 miras\u0131ndan, anti-emperyalist bir m\u00fccadele ile T\u00fcrklerin yeniden devletle\u015fmesine olanak sa\u011flam\u0131\u015ft\u0131r. Anadolu\u2019dan at\u0131lmak istenen T\u00fcrk varl\u0131\u011f\u0131n\u0131 Anadolu\u2019ya per\u00e7inlemi\u015f, T\u00fcrklerin ba\u011f\u0131ms\u0131zl\u0131k\u00e7\u0131 karakterini yeniden t\u00fcm d\u00fcnyaya duyurmu\u015ftur. Bu haliyle, Samsun\u2019dan Amasya\u2019ya, Amasya\u2019dan Erzurum\u2019a ve Sivas\u2019a, oradan Ankara\u2019ya ge\u00e7ip, Son Osmanl\u0131 meclisini toplayarak, umutsuz bir halka \u00f6nder olmu\u015f, onlarla birlikte b\u00fcy\u00fck bir tarih yazm\u0131\u015ft\u0131r. Kan\u0131mca, kapitalist-emperyalist d\u00fcnyaya kar\u015f\u0131 verilen en b\u00fcy\u00fck zaferlerden birisine imza atm\u0131\u015ft\u0131r.
\nCumhuriyet ise, kan\u0131mca, zaferi ta\u00e7land\u0131ran as\u0131l eylemidir. O, sadece Kurtulu\u015f Sava\u015f\u0131n\u0131 kazanmakla kalmam\u0131\u015f, eskimi\u015f d\u00fczeni de\u011fi\u015ftirerek, yepyeni bir d\u00fczen-devlet kurmu\u015f, temeline ise ayd\u0131nlanmac\u0131 tohumlar yerle\u015ftirmi\u015ftir. Osmanl\u0131\u2019n\u0131n Tanzimat sonras\u0131 geli\u015fen d\u00fc\u015f\u00fcnce ve eylem birikiminden yararlanmakla birlikte, Tanzimat\u2019tan beri Osmanl\u0131da yan yana olan yeni-eski ikili\u011fini kald\u0131rm\u0131\u015f, Osmanl\u0131 d\u00f6neminde s\u00f6z\u00fc edilen ama yap\u0131lamayan pek \u00e7ok yenili\u011fi, yeni d\u00fczen i\u00e7ine ta\u015f\u0131may\u0131 ba\u015farm\u0131\u015ft\u0131r.<\/p>\n
Neleri mi ba\u015farm\u0131\u015ft\u0131r? Felsefe, do\u011fas\u0131 gere\u011fi d\u00fc\u015f\u00fcncelere, s\u00f6ylemlere ve eylemlere y\u00f6nelir.\u00a0 Onlar\u0131n neli\u011fini, di\u011fer bir deyi\u015fle \u00f6zg\u00fcl ayr\u0131mlar\u0131n\u0131 bulup ortaya koymaya \u00e7al\u0131\u015f\u0131r. D\u00fc\u015f\u00fcnce nesnesine y\u00f6neli\u015fi, mant\u0131ksal ve \u00e7\u00f6z\u00fcmseldir. Mant\u0131ksald\u0131r; kullan\u0131lan arg\u00fcmanlar\u0131n tutarl\u0131l\u0131\u011f\u0131 ya da tutars\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6rmek ve g\u00f6stermek ister. \u00c7\u00f6z\u00fcmseldir;\u00a0 b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131n\u0131 ve ili\u015fkilerini, dayand\u0131\u011f\u0131 temel unsurlar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kartmay\u0131 erekler. Felsefenin, s\u00f6z konusu etti\u011fim kendi \u00f6zg\u00fcll\u00fc\u011f\u00fc i\u00e7inde, […]<\/p>\n","protected":false},"author":1933,"featured_media":47878,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[7179,38,535,510],"tags":[4054,7209,942],"class_list":["post-47877","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-201-sayi","category-dergi-sayilari","category-forum","category-surekli-bolumler","tag-ataturk","tag-ataturke-felsefeyle-bakmak","tag-hasan-aydin"],"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<\/strong>Emperyalistlerin ma\u015fas\u0131 haline gelmi\u015f olan saltanat ve hilafeti kald\u0131rm\u0131\u015f, halk\u0131n afyonuna d\u00f6n\u00fc\u015fen tarikat, tekke ve zaviyeleri kapatm\u0131\u015f, e\u011fitimi, devlet d\u00fczenini, hukuku laikle\u015ftirmi\u015f, kad\u0131n erkek e\u015fitli\u011fini sa\u011flamak i\u00e7in ad\u0131mlar atm\u0131\u015f, bir ulus devlet kurmu\u015f, bilimi \u00f6ncelemi\u015f, laik de\u011ferlerle bezenen yeni bir yurtta\u015f tipi var etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Klasik de\u011fi\u015fle, \u00fcmmetten ulusa, \u015feri hukuktan laik hukuka, dinsel e\u011fitimden laik e\u011fitime, tebaadan, reayadan yurtta\u015fa,\u00a0 saltanat ve hilafetten cumhuriyete, din odakl\u0131 bir toplumdan sek\u00fcler topluma ge\u00e7i\u015f yapm\u0131\u015ft\u0131r.
\nDaha \u00e7arp\u0131c\u0131 bir dille s\u00f6ylersek, k\u00fclt\u00fcr ve toplumsal d\u00fczen alan\u0131nda bir t\u00fcr Kopernik devrimi yapm\u0131\u015ft\u0131r. Bu devrimler ile bilgi ve de\u011ferin kayna\u011f\u0131n\u0131 g\u00f6kselde arayan anlay\u0131\u015flara son vermi\u015f, bilgi ve de\u011ferin kayna\u011f\u0131n\u0131 d\u00fcnyevile\u015ftirmi\u015ftir. Kan\u0131mca Atat\u00fcrk\u2019\u00fc Atat\u00fcrk yapan \u015fey, burada aranmal\u0131d\u0131r. O \u015fey, Ayd\u0131nlanmac\u0131l\u0131kt\u0131r, h\u00fcmanizmdir, d\u00fcnyevile\u015fmedir.
\nAtat\u00fcrk\u2019\u00fcn ilk eylemi, yani Kurtulu\u015f Sava\u015f\u0131, az\u0131nl\u0131kta kalan bir k\u0131s\u0131m hari\u00e7, hemen herkes\u00e7e takdirle kar\u015f\u0131lanm\u0131\u015ft\u0131r. Ancak ikinci eylemi olan Cumhuriyet ve onun dayana\u011f\u0131 oldu\u011fu anla\u015f\u0131lan Ayd\u0131nlanmac\u0131 felsefe, daha ba\u015flang\u0131\u00e7tan itibaren ele\u015ftiriyle kar\u015f\u0131lanm\u0131\u015ft\u0131r. Bu durum onun silah arkada\u015flar\u0131yla bile yolunu ay\u0131rmas\u0131na neden olmu\u015ftur.
\nEle\u015ftiriler, Marksist-sosyalist, \u0130slamc\u0131 ve liberallerden gelmi\u015ftir ve h\u00e2l\u00e2 da gelmektedir.
\nKimi Marksist-sosyalist kesimler, Atat\u00fcrk\u2019\u00fc sosyalist bir devrim yapmad\u0131\u011f\u0131 i\u00e7in ele\u015ftirmi\u015fler, hatta k\u00fc\u00e7\u00fck burjuva devrimcisi diye k\u00fc\u00e7\u00fcmsemi\u015flerdir. \u0130slamc\u0131lar, saltanat ve hilafet ile giyim ku\u015fam, harf vb. alandan yap\u0131lan devrimlere ve en \u00f6nemlisi de laikli\u011fe cephe alm\u0131\u015flard\u0131r. Liberaller ise, onu toplum m\u00fchendisi olarak niteleyip, toplumu \u00fcsten inmeci bir bi\u00e7imde d\u00fczenlemek, ulus devlet \u00e7at\u0131s\u0131nda farkl\u0131l\u0131klar\u0131 eritmekle su\u00e7lam\u0131\u015flard\u0131r. Bu ele\u015ftiriler, Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan, meyvelerini vermeye ba\u015flam\u0131\u015f, daha 1950\u2019den itibaren kar\u015f\u0131 devrim s\u00fcreci ba\u015flam\u0131\u015ft\u0131r. So\u011fuk sava\u015f y\u0131llar\u0131nda, 1960\u2019l\u0131 y\u0131llardan sonra, Bat\u0131\u2019da Ayd\u0131nlanma ve modernizme kar\u015f\u0131 y\u00f6neltilen ele\u015ftirilerden de beslenen kar\u015f\u0131 hareket, s\u00f6ylemini gittik\u00e7e g\u00fc\u00e7lendirmi\u015ftir. So\u011fuk sava\u015f sonras\u0131, postmodern d\u00fc\u015f\u00fcncelerin etkisi alt\u0131nda, ayd\u0131nlanma ve modernizme kar\u015f\u0131 y\u00f6neltilen t\u00fcm ele\u015ftiriler, Bat\u0131\u2019dan al\u0131n\u0131p aynen Atat\u00fcrk ve devrimlerine uyarlanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.
\nGeldi\u011fimiz noktada, Atat\u00fcrk\u2019\u00fcn in\u015fa etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 hemen t\u00fcm Ayd\u0131nlanmac\u0131 ve modern de\u011ferler, alt\u00fcst edilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Ulus devlet ele\u015ftirilmekte, T\u00fcrkl\u00fck tart\u0131\u015f\u0131lmakta, etnik, cinsel, mezhepsel, cemaatsal, cinsel vb. farkl\u0131l\u0131klar \u00f6n plana \u00e7\u0131kar\u0131lmakta, tarikat ve cemaatler sivil toplum say\u0131lmakta,\u00a0 laik e\u011fitim ve laik de\u011ferler a\u015fa\u011f\u0131lanmakta, her \u015fey inan\u00e7sal, yerel, etnik \u00f6\u011felerle yeniden \u00f6r\u00fclmektedir. Atat\u00fcrk\u2019\u00fc ele\u015ftirmek,\u00a0 onun eserini yerle bir etmeye u\u011fra\u015fmak, pirim getirmekte, ayd\u0131nlanmac\u0131l\u0131\u011fa hakaret etmek, reva\u00e7 bulmaktad\u0131r.\u00a0 Demokrasi, \u00e7ok-k\u00fclt\u00fcrl\u00fcl\u00fck, \u00e7o\u011fulculuk, yerellik, etniklik gibi i\u00e7eri\u011fi s\u0131\u011fla\u015ft\u0131r\u0131lm\u0131\u015f postmodern kavramlarla, her t\u00fcrden geri ve \u00f6tekile\u015ftirici de\u011ferler var edilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r.
\nBu nereye gider bunu \u015fimdilik kestirmek g\u00fc\u00e7. Ama postmodern s\u00fcre\u00e7 h\u00e2l\u00e2 etkin, moda ve pop\u00fcler. Do\u011fru ve yanl\u0131\u015f olmad\u0131\u011f\u0131, her \u015fey g\u00f6recele\u015ftirildi\u011fi i\u00e7in kaos devam ediyor ve bir s\u00fcre daha devam edecek gibi g\u00f6r\u00fcn\u00fcyor. Umar\u0131m T\u00fcrkiye ad\u0131na, bu postmodern g\u00f6recelilikten, bu kaostan, dinsel-inan\u00e7sal bir mutlak\u0131yet, ya da dinsel bir fa\u015fizm \u00e7\u0131kmaz.
\nEvet, tekrar d\u00f6nersek, Atat\u00fcrk\u2019\u00fc Atat\u00fcrk yapan \u015fey, eylemidir; yani Kurtulu\u015f Sava\u015f\u0131 ve Cumhuriyet\u2019tir. Onun \u00f6zg\u00fcl ayr\u0131m\u0131 bunlarda yatmaktad\u0131r. \u00d6zellikle Atat\u00fcrk\u2019\u00fcn cumhuriyet anlay\u0131\u015f\u0131n\u0131n ayd\u0131nlanmac\u0131, hatta s\u00fcrekli ayd\u0131nlanmac\u0131 (devrimcilik ilkesi) oldu\u011funu belirtmek, h\u00fcmanist ve d\u00fcnyevi karakterine de\u011finmek gerekir. O do\u011fma b\u0131rakmad\u0131\u011f\u0131n\u0131 s\u00f6ylerken bunu yal\u0131n bir bi\u00e7imde ortaya koyar ve ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n\u0131n temelini \u015f\u00f6yle \u00f6zetler:
\n\u201cHayatta her \u015fey i\u00e7in, maddiyat i\u00e7in, maneviyat i\u00e7in, hayatta muvaffakiyet i\u00e7in, en hakiki m\u00fcr\u015fit ilimdir, fendir; ilim ve fennin d\u0131\u015f\u0131nda m\u00fcr\u015fit aramak gaflettir, cehalettir, dalalettir.\u201d
\nBen kendimi felsefi olarak bir ayd\u0131nlanmac\u0131, s\u00fcrekli ayd\u0131nlanmac\u0131 olarak g\u00f6r\u00fcyorum ve d\u00fc\u015f\u00fcnsel varl\u0131\u011f\u0131mda Atat\u00fcrk\u2019e \u00e7ok \u015fey bor\u00e7luyum. Umar\u0131m, \u00fclkemde benim gibi d\u00fc\u015f\u00fcnenler az de\u011fildir\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"