{"id":1376,"date":"2010-03-31T01:00:00","date_gmt":"2010-03-30T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/31\/varoluscu-psikolojinin-temel-ilkeleri-engin-gectan\/"},"modified":"2010-03-31T01:00:00","modified_gmt":"2010-03-30T22:00:00","slug":"varoluscu-psikolojinin-temel-ilkeleri-engin-gectan","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/31\/varoluscu-psikolojinin-temel-ilkeleri-engin-gectan\/","title":{"rendered":"Varolu\u015f\u00e7u Psikolojinin Temel \u0130lkeleri – Engin Ge\u00e7tan"},"content":{"rendered":"

<\/strong>1940’lar\u0131n sonlar\u0131na do\u011fru Avrupa’da ba\u015flayan ve Varolu\u015f\u00e7uluk ad\u0131n\u0131 alan bir d\u00fc\u015f\u00fcn\u00fc ak\u0131m\u0131 h\u0131zla geli\u015fti ve sonradan Amerika’ya da yay\u0131ld\u0131. Her \u00f6nc\u00fc ak\u0131mda oldu\u011fu gibi varolu\u015f\u00e7uluk \u00f6nceleri farkl\u0131 gruplardan gelen ki\u015filer taraf\u0131ndan benimsenmi\u015ftir; sanat\u00e7\u0131lar,yazarlar, din adamlar\u0131, entelekt\u00fceller, \u00fcniversite \u00f6\u011frencilerinin yan\u0131s\u0131ra yeni modalar\u0131 ve ak\u0131mlar\u0131 izleme ve benimseme al\u0131\u015fkanl\u0131\u011f\u0131nda olan ki\u015filer, toplum d\u00fczeninden ho\u015fnutsuz olanlar ya da ona tepkide bulunanlar i\u00e7in bu yeni ak\u0131m her bir grup i\u00e7in \u00e7e\u015fitli ve farkl\u0131 anlamlar ta\u015f\u0131yordu. K\u0131sa bir s\u00fcre i\u00e7inde \u00e7ok pop\u00fcler olmas\u0131 sonucu kendi i\u00e7inde b\u00f6l\u00fcnmelere, yanl\u0131\u015f yorumlara konu oldu\u011fu ve kli\u015fele\u015fti\u011fi i\u00e7in giderek yozla\u015fmas\u0131 beklenebilirken varolu\u015f\u00e7u ak\u0131m psikoloji ve psikiyatri alanlar\u0131 ba\u015fta olmak \u00fczere modern d\u00fc\u015f\u00fcnceyi \u00f6nemli bi\u00e7imde etkileyen canl\u0131 bir g\u00fc\u00e7 olarak ortaya \u00e7\u0131kt\u0131.<\/p>\n

Alman filozofu Martin Heidegger y\u00fczy\u0131l\u0131m\u0131zda varolu\u015f\u00e7u felsefenin kurucusu olarak kabul edilir. Ayr\u0131ca Heidegger varolu\u015f\u00e7u felsefeden psikoloji ve psikiyatri bilimlerine bir k\u00f6pr\u00fc g\u00f6revi yapm\u0131\u015ft\u0131r. Ontoloji ad\u0131 verilen Heidegger felsefesi insan\u0131 “d\u00fcnya i\u00e7inde varolu\u015f” olarak ele al\u0131r; insan\u0131n varl\u0131\u011f\u0131 \u00f6z ya da d\u00fcnyay\u0131 olu\u015fturan di\u011fer nesnelerle kar\u015f\u0131l\u0131kl\u0131 ili\u015fki halinde olan \u00f6zne olarak a\u00e7\u0131klanamaz. Heidegger’e g\u00f6re insan varl\u0131\u011f\u0131n\u0131 “d\u00fcnya i\u00e7inde varolu\u015f”tan al\u0131r, d\u00fcnyan\u0131n varl\u0131\u011f\u0131 ise varolu\u015fun kendidir, varolu\u015f ve d\u00fcnya tek ve ayn\u0131 \u015feydir. Heidegger modern g\u00f6r\u00fcng\u00fcc\u00fcl\u00fc\u011f\u00fcn (fenomenoloji) kurucusu olan Edmund Husserl’in \u00f6\u011frencisi idi G\u00f6r\u00fcng\u00fcc\u00fcl\u00fck varolu\u015fun ya\u015fand\u0131\u011f\u0131 andaki duygular\u0131 ve alg\u0131lar\u0131 ile ilgili verilerin tan\u0131mlanmas\u0131d\u0131r. \u00c7a\u011fda\u015f g\u00f6r\u00fcng\u00fcc\u00fclerin en \u00f6nemlilerinden biri olan Ervvin Strauss ve baz\u0131 bi\u00e7im (ge\u015ftalt) psikologlar\u0131 bu y\u00f6ntemi alg\u0131lama, an\u0131msama \u00f6\u011frenme, d\u00fc\u015f\u00fcnme gibi psikolojik s\u00fcre\u00e7lerdeki g\u00f6r\u00fcng\u00fcy\u00fc incelemek i\u00e7in kullanm\u0131\u015flard\u0131r. Buna kar\u015f\u0131l\u0131k varolu\u015f\u00e7u psikoloji ki\u015filik alan\u0131ndaki g\u00f6r\u00fcng\u00fcleri incelemek i\u00e7in bu yararlanm\u0131\u015ft\u0131r. Bu alandaki \u00f6nc\u00fcler iki \u0130svi\u00e7reli psikiatrist olmu\u015f. Ba\u015f\u0131ndan beri varolu\u015f\u00e7u ak\u0131m\u0131 benimsemi\u015f olan Ludwig Binswanger ve Medard Boss, Heidegger’in soyut ontolojisini bireylerin incelenmesinde kullanm\u0131\u015flar ve giderek ontopsikiatrinin g\u00fcn\u00fcm\u00fczde \u00e7ok etkili bir yakla\u015f\u0131m olarak ortaya \u00e7\u0131kmas\u0131nda \u00f6nc\u00fc olmu\u015flard\u0131r. Gerek Boss ve gerekse Binswanger psikiatrist olduklar\u0131 i\u00e7in hastalar\u0131n\u0131n analizinden bol nicelikte g\u00f6rg\u00fcl veri toplam\u0131\u015flard\u0131 ve Heidegger Almanya’n\u0131n \u0130svi\u00e7re’ye yak\u0131n bir b\u00f6lgede ya\u015fad\u0131\u011f\u0131 i\u00e7in d\u00fc\u015f\u00fcn\u00fclerini geli\u015ftirmede onunla olduk\u00e7a s\u0131k i\u015fbirli\u011fi yapabiliyorlard\u0131. Giderek Amerika’ya da yay\u0131lan varolu\u015f\u00e7u psikoloji orada \u00f6zellikle Rollo May ve Adrian Van Kaam’\u0131n \u00e7al\u0131\u015fmalar\u0131 ile tan\u0131nm\u0131\u015ft\u0131r. Her ikisi de Avrupal\u0131 \u00f6nc\u00fclerden kaynak o alarak kendi g\u00f6r\u00fc\u015flerini geli\u015ftirmi\u015flerdir.<\/p>\n

Varolu\u015f\u00e7uluk \u00f6\u011fretisine g\u00f6re evrende kendi varl\u0131\u011f\u0131n\u0131 kendi yaratan tek varl\u0131k insand\u0131r ve insandan ba\u015fka t\u00fcm varl\u0131klar varolu\u015flar\u0131ndan \u00f6nce yarat\u0131lm\u0131\u015flard\u0131r. Daha a\u00e7\u0131k bir deyi\u015fle, a\u011fa\u00e7 a\u011fa\u00e7l\u0131\u011f\u0131n\u0131 kendisi yapmaz, ama insan insanl\u0131\u011f\u0131n\u0131 kendisi yapar ve nas\u0131l yaparsa \u00f6ylece varolur, de\u011ferlerini kendi yarat\u0131r, yolunu kendi se\u00e7er. \u0130nsan ya\u015famaya ba\u015flamadan \u00f6nce ya\u015fam yoktur ve ya\u015fama anlam veren ya\u015fayan insand\u0131r. Ger\u00e7ekte do\u011fada insana yol g\u00f6sterecek kendinden ba\u015fka hi\u00e7bir\u015fey yoktur. O halde insan \u00f6zg\u00fcrd\u00fcr, ya\u015fam\u0131n\u0131 hangi bi\u00e7imde isterse \u00e7izebilir, nevarki insan kendi sorumlulu\u011funu y\u00fcklenebildi\u011fi derecede \u00f6zg\u00fcrd\u00fcr. Varolu\u015f Anksiyetesi bu sorumlulu\u011fu duymaktir. Hayvanlar \u00e7evrelerinden haberdard\u0131r. \u0130nsan ise haberdar oldu\u011fundan da haberdard\u0131r. Do\u011fmu\u015f oldu\u011fumuzu ve ya\u015fam\u0131n bir g\u00fcn erece\u011fini biliriz. \u00d6l\u00fcm\u00fcn ka\u00e7\u0131n\u0131lmaz olmas\u0131 yokluk ve hi\u00e7lik duygusunu yarat\u0131r ve i\u015fte bu bunal\u0131m insan\u0131 doyumlu ve anlaml\u0131 bir bi\u00e7imde ya\u015fay\u0131p ya\u015famad\u0131\u011f\u0131 konusunda kayg\u0131land\u0131r\u0131r. B\u00f6ylece varolu\u015f\u00e7u \u00f6\u011freti her insan\u0131n varl\u0131\u011f\u0131na sahip \u00e7\u0131kmas\u0131n\u0131n, t\u00fcm sorumlulu\u011fu kendi omuzlar\u0131na almalar\u0131n\u0131n \u00f6zg\u00fcr bir ya\u015fam i\u00e7in gereklili\u011fini ortaya koymaktad\u0131r. \u0130nsan kendinden sorumludur denildi\u011finde, ama\u00e7 onun yaln\u0131z \u00f6znel ki\u015fili\u011finden sorumlu oldu\u011fu de\u011fil, b\u00fct\u00fcn insanlardan sorumlu bulundu\u011fudur diyen Sartre insan\u0131n evren i\u00e7indeki bi\u00e7imini belireyerek varolu\u015f ak\u0131m\u0131n\u0131n \u00f6znellikle su\u00e7lanmas\u0131na kar\u015f\u0131 savunmada bulunmu\u015ftur. Ergenlik \u00e7a\u011f\u0131ndaki gen\u00e7 “Ben kendi iste\u011fimle d\u00fcnyaya gelmedim ki” diyerek isyan etti\u011finde derin bir ger\u00e7e\u011fi ortaya koymaktad\u0131r; nevarki varolu\u015f\u00e7u g\u00f6r\u00fc\u015fte bu, de\u011feri olmayan bir tepkidir. D\u00fcnyaya geli\u015finde kendi iste\u011fi sorulmam\u0131\u015f olsa da bir kere d\u00fcnya i\u00e7inde olduktan sonra varl\u0131\u011f\u0131 ile ne yapaca\u011f\u0131n\u0131n sorumlulu\u011fu insan\u0131n kendisine aittir.<\/p>\n

Varolu\u015f psikolojisinin temel kavram\u0131 DaseirCd\u0131r. Dasein ya da d\u00fcnyada varolu\u015f, insan\u0131n bir \u00f6zelli\u011fi ya da ona mal edilebilecek bir\u015fey de\u011fildir; ne de Freud’un egosu, Jung’un arketipi gibi varl\u0131\u011f\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. Dasein, Heidegger taraf\u0131ndan kullan\u0131lan almanca bir s\u00f6zc\u00fckt\u00fcr ve canl\u0131 olmayan \u015feyleri anlat\u0131m i\u00e7in kullan\u0131lan vorhandsein s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kar\u015f\u0131t\u0131d\u0131r. Dasein tam olarak sein=olmak, da=var bi\u00e7iminde \u00e7evrilebilir. Ancak Heidegger’in bu s\u00f6zc\u00fc\u011f\u00fc kullanmasmdaki amaca g\u00f6re daha anlaml\u0131 bir \u00e7eviride da=varl\u0131k olmal\u0131d\u0131r. Dolay\u0131s\u0131yla Dasein=varl\u0131k olmak, dilimizde yerle\u015fmi\u015f bi\u00e7imi ile varolu\u015ftur.<\/p>\n

\u0130nsan\u0131n d\u00fcnyadan ayr\u0131 bir varl\u0131\u011f\u0131 yoktur, d\u00fcnya da insandan ayr\u0131 varolamaz. Varolu\u015f\u00e7u psikoloji esasen \u00f6zne (insan\u0131n zihinsel varl\u0131\u011f\u0131) ve nesne (beden, toplumsal ve fizik \u00e7evre) bi\u00e7imindeki ikincili\u011fe kar\u015f\u0131 \u00e7\u0131kar. \u0130nsan ve i\u00e7inde bulundu\u011fu d\u00fcnyan\u0131n tek bir b\u00fct\u00fcn oldu\u011funu savunur. Straus beyin de\u011fil insan d\u00fc\u015f\u00fcn\u00fcr derken zaman\u0131nda Descartes’in kulland\u0131\u011f\u0131, g\u00fcn\u00fcm\u00fcze dek ge\u00e7erli olan ve insan\u0131n duygu ve davran\u0131\u015flar\u0131n\u0131 d\u0131\u015f \u00e7evreden ve bedenin i\u00e7inden gelen uyaranlar olu\u015fturur bi\u00e7imindeki bir ay\u0131r\u0131m\u0131 kabul etmez. Buna kar\u015f\u0131t olarak varolu\u015f\u00e7u psikoloji insan\u0131n varoldu\u011fu d\u00fcnyan\u0131n \u00fc\u00e7 ayr\u0131 alandan olu\u015ftu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur. (1) do\u011fal \u00e7evre (Umwelt) (2) insanlardan olu\u015fan \u00e7evre (Mitwelt) ve (3) bedeni ile birlikte ki\u015finin kendisi (Eigenwelt). Bu ger\u00e7ek bir ay\u0131r\u0131m de\u011fildir, ger\u00e7ekte bu \u00fc\u00e7 \u00f6\u011fe tektir ve insan bu \u00fc\u00e7 alanda birden varolur.<\/p>\n

Varolu\u015f\u00e7u psikoloji ve g\u00f6r\u00fcng\u00fcsel analizin, insan davran\u0131\u015f\u0131n\u0131n nedenlerini a\u00e7\u0131klamak yerine i\u00e7inde bulunulan anda duyulanlar\u0131 anlama\u011fa \u00e7al\u0131\u015ft\u0131\u011f\u0131ndan daha \u00f6nce s\u00f6z edilmi\u015fti. Bu a\u00e7\u0131dan d\u00fcnyada varolu\u015fun iki temel boyutu vard\u0131r: yer (spatiality) ve zaman (temporality). Ancak varolu\u015f\u00e7u psikoloji bu kavramlar\u0131 fiziksel yer ve zaman kavramlar\u0131ndan farkl\u0131 olarak kullan\u0131r. Varolu\u015fun yer boyutunda insan\u0131n evren ile beraberli\u011finde uzakl\u0131k ya da yak\u0131nl\u0131k duymas\u0131 s\u00f6z konusudur; herhangibir \u015fey ile “birlikte” varolurken bir uzakl\u0131k ya da yak\u0131nl\u0131k duygusu da daima vard\u0131r. \u0130nsan ayn\u0131 zamanda zaman t\u00fcketicisidir; nevarki bunu yaparken zaman\u0131 \u00f6ylesine yayar ki daima bir ge\u00e7mi\u015f (varolmu\u015f olmak), bir \u015fimdiki zaman (birlikte olmak) ve bir gelece\u011fi ge\u00e7mi\u015f (varolmu\u015f olmak), bir \u015fimdiki zaman (birlikte olmak) ve bir gelece\u011fi (kendinden \u00f6tede var olmak) vard\u0131r. Varolu\u015fun zaman boyutunu inceledi\u011fimizde bunun i\u00e7inde ge\u00e7mi\u015f ve gelecek de vard\u0131r ve bu \u00fc\u00e7 \u00f6\u011feyi birbirinden ay\u0131rmak olanakl\u0131 de\u011fildir. Boss insan\u0131 ge\u00e7mi\u015finin t\u00fcm\u00fc, \u015fimdiki zaman\u0131 ve gelecekteki olanaklar\u0131 olarak tan\u0131mlar.<\/p>\n

Varolu\u015fun \u00e7e\u015fitli bi\u00e7imleri vard\u0131r. Herbir bi\u00e7im varolan\u0131n kendi anlamas\u0131, yorumlamas\u0131 ve a\u00e7\u0131klamas\u0131 i\u00e7in yollard\u0131r. Binswanger \u00f6rne\u011fin “ikili” bi\u00e7imde s\u00f6z eder ki iki insan\u0131n aras\u0131ndaki a\u015fk ili\u015fkisi ile ger\u00e7ekle\u015fir. (Ben) ve (Sen) yerini (Biz) al\u0131r. Bu insan olman\u0131n otantik bir bi\u00e7imidir. “\u00c7o\u011ful” bi\u00e7imde ki\u015fi t\u00f6rensel ili\u015fkiler, yar\u0131\u015fma ve \u00e7abadan olu\u015fan bir d\u00fcnya ile birlikte ya\u015far. Binswanger’e g\u00f6re kendi i\u00e7in ya\u015fayan bir insan “Tekil” bi\u00e7imi se\u00e7mi\u015ftir. Baz\u0131 insanlar ise kendilerini kalabal\u0131\u011f\u0131n i\u00e7inde yitirerek “\u0130simsizlik” bi\u00e7imini se\u00e7mi\u015flerdir. \u00d6nemli olan insan\u0131, b\u00fct\u00fcn bu varolu\u015f bi\u00e7imleri i\u00e7inde duyduklar\u0131n\u0131n t\u00fcm\u00fc ile anlayabilmektir.<\/p>\n

Varolu\u015f\u00e7u psikoloji insan\u0131n kendi sorumlulu\u011funu y\u00fcklenmesinin onu \u00f6zg\u00fcrle\u015ftirece\u011fini anlatmaktad\u0131r. Nevarki bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn de, yani bir insan\u0131n ne olup ne yapabilece\u011finin de baz\u0131 s\u0131n\u0131rlar\u0131 vard\u0131r. En ‘\u00f6nemli s\u0131n\u0131r herhalde insan\u0131n i\u00e7ine at\u0131ld\u0131\u011f\u0131 varolu\u015f alan\u0131d\u0131r. Yani insan\u0131n kendini i\u00e7inde buldu\u011fu d\u00fcnya onun al\u0131nyaz\u0131s\u0131n\u0131 da belirler. Otantik bir ya\u015fam s\u00fcrd\u00fcrebilmek i\u00e7in bu al\u0131nyaz\u0131s\u0131na uymak zorunlulu\u011fundad\u0131r. \u00d6rne\u011fin e\u011fer bir insan kad\u0131n olarak do\u011fmu\u015fsa varoldu\u011fu alan bir erke\u011finkinin ayn\u0131 olmayacakt\u0131r. Bir kad\u0131n olma ger\u00e7e\u011fi varolu\u015f olanaklar\u0131n\u0131n neler olabilece\u011fim de tan\u0131mlar; E\u011fer bu kad\u0131n bu olanaklar\u0131 reddeder ve \u00f6rne\u011fin bir erkek gibi davranmak isterse otantik olmayan bir varolu\u015f bi\u00e7imini se\u00e7mi\u015f olur. Otantik olamaman\u0131n cezas\u0131 su\u00e7luluk duygular\u0131d\u0131r. Otantik \u00f6z ancak insan\u0131n bu varolu\u015f alan\u0131n\u0131n tan\u0131mlanmas\u0131 ile yarat\u0131labilir. Otantik olmayan \u00f6z ise kendi alan\u0131na kapal\u0131 kalma sonucu ortaya \u00e7\u0131kar ki bu durum varolu\u015fun zay\u0131f d\u00fc\u015fmesine yol a\u00e7ar. B\u00f6yle bir ki\u015fi d\u00fcnyas\u0131nda \u00f6zerk olamaz, kendini varolu\u015f alan\u0131ndan ay\u0131rm\u0131\u015f ve sorumlulu\u011funu kendine yabanc\u0131 olan g\u00fc\u00e7lere b\u0131rakm\u0131\u015ft\u0131r. B\u00f6ylece, \u00f6rne\u011fin nevrotik bir ki\u015fi patolojik bir ya\u015fam bi\u00e7imine tutunur ve bunu de\u011fi\u015ftirmek istemez, ba\u015fka bir kendini \u00e7evresindeki toplum yarg\u0131lar\u0131na k\u00f6r\u00fck\u00f6r\u00fcne b\u0131rakarak varolu\u015f anksiyetesi ile kar\u015f\u0131a\u015fmak istemez; \u00e7\u00fcnk\u00fc bu ki\u015filer kendi varl\u0131klar\u0131na nas\u0131l bir anlam verebileceklerini bilemezler ya da bu sorumlulukla y\u00fczle\u015fecek y\u00fcreklilikleri yoktur.<\/p>\n

Varolu\u015f\u00e7u psikoloji insan ve onun i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00fcnyan\u0131n olaylar\u0131na olduklar\u0131 gibi bakar ve olaylar\u0131 ortaya \u00e7\u0131kt\u0131\u011f\u0131 bi\u00e7imi ile anlamlar\u0131m kavramaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

Daseinanlysis ya da varolu\u015f\u00e7u analiz olaylara a\u00e7\u0131kt\u0131r ve bu olaylar\u0131n i\u00e7inde insan\u0131n nas\u0131l belirlendi\u011fini g\u00f6r\u00fcr ve dinler. \u0130nsan\u0131 b\u00fct\u00fcn\u00fc ile, par\u00e7alara ay\u0131rmadan ele al\u0131r ve insan\u0131 soma (bedensel varl\u0131k) psi\u015fe (ruhsal varl\u0131k) ya da bilin\u00e7 bilin\u00e7alt\u0131 gibi b\u00f6l\u00fcmlere ay\u0131rman\u0131n \u00f6nyarg\u0131l\u0131 ve zararl\u0131 bir yakla\u015f\u0131m oldu\u011funa, b\u00f6yle bir ay\u0131r\u0131m\u0131n insan varolu\u015funun b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozdu\u011funa inan\u0131r.<\/p>\n

G\u00fcn\u00fcm\u00fczde varolu\u015f\u00e7u yakla\u015f\u0131m, psikiatri ve psikoloji bilimleri i\u00e7inde, gerek insan\u0131n bir g\u00f6r\u00fcng\u00fc olarak anla\u015f\u0131lmas\u0131nda gerekse tedavi y\u00f6ntemine getirdi\u011fi \u00f6zg\u00fcrl\u00fck y\u00f6n\u00fcnden pek \u00e7ok ki\u015fi taraf\u0131ndan benimsenmekte, \u00e7a\u011fda\u015f insan\u0131 en iyi a\u00e7\u0131klayan ilerici bir ak\u0131m olarak \u00f6nemli bir yer almaktad\u0131r.<\/p>\n

KAYNAKLAR<\/p>\n

Binswanger, L.: “The Existential Analysis, School of Thot\u0131ght.” 191\u2014 213 “Insanity as Life Historical Phenomenon as a Mental Disease: The Case of ilse.” 214236’The Case of Ellen West” s. 237364 R. May, E. Angel ve H.F Ellenberger (Eds): Existence. N.Y. Basic Books, 1958
Boss, M.: Psychoanalysis and Dasienanalysis. N.Y. Basic Books 1963.
Fromm, E.: Escape from Freedom N.Y Reinheart 1941.
Hail. S.C. ve G. Lmdsey.: Theories of Personality, N.Y. John Wiley \u2014 Sons Inc. 1971
May. R. (Ed).: Existential Psychology (2 nd Ed) N.Y. Random House 1969.
\u00d6ner, U.: Varolu\u015f Psikolojisi (Bas\u0131lmam\u0131\u015f Y\u00fcksek Lisans Semineri) A.\u00dc. E\u011fitim Fak\u00fcltesi, 1973<\/p>\n","protected":false},"excerpt":{"rendered":"

1940’lar\u0131n sonlar\u0131na do\u011fru Avrupa’da ba\u015flayan ve Varolu\u015f\u00e7uluk ad\u0131n\u0131 alan bir d\u00fc\u015f\u00fcn\u00fc ak\u0131m\u0131 h\u0131zla geli\u015fti ve sonradan Amerika’ya da yay\u0131ld\u0131. Her \u00f6nc\u00fc ak\u0131mda oldu\u011fu gibi varolu\u015f\u00e7uluk \u00f6nceleri farkl\u0131 gruplardan gelen ki\u015filer taraf\u0131ndan benimsenmi\u015ftir; sanat\u00e7\u0131lar,yazarlar, din adamlar\u0131, entelekt\u00fceller, \u00fcniversite \u00f6\u011frencilerinin yan\u0131s\u0131ra yeni modalar\u0131 ve ak\u0131mlar\u0131 izleme ve benimseme al\u0131\u015fkanl\u0131\u011f\u0131nda olan ki\u015filer, toplum d\u00fczeninden ho\u015fnutsuz olanlar ya da […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-1376","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nVarolu\u015f\u00e7u Psikolojinin Temel \u0130lkeleri - Engin Ge\u00e7tan - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/03\/31\/varoluscu-psikolojinin-temel-ilkeleri-engin-gectan\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Varolu\u015f\u00e7u Psikolojinin Temel \u0130lkeleri - Engin Ge\u00e7tan\" \/>\n<meta property=\"og:description\" content=\"1940’lar\u0131n sonlar\u0131na do\u011fru Avrupa’da ba\u015flayan ve Varolu\u015f\u00e7uluk ad\u0131n\u0131 alan bir d\u00fc\u015f\u00fcn\u00fc ak\u0131m\u0131 h\u0131zla geli\u015fti ve sonradan Amerika’ya da yay\u0131ld\u0131. 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