{"id":1593,"date":"2009-11-26T13:13:17","date_gmt":"2009-11-26T10:13:17","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/"},"modified":"2009-11-26T13:13:17","modified_gmt":"2009-11-26T10:13:17","slug":"ortacag-karanliklar-donemi-degildir-afsar-timucin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/","title":{"rendered":"Orta\u00e7a\u011f karanl\u0131klar d\u00f6nemi de\u011fildir | Af\u015far Timu\u00e7in"},"content":{"rendered":"

Bug\u00fcn sizinle Orta\u00e7a\u011f felsefesini konu\u015fal\u0131m istiyoruz. Ama \u00f6ncelikle Orta\u00e7a\u011f\u0131 belirleyen iktisadi, siyasi, toplumsal ko\u015fullardan s\u00f6z edelim isterseniz…<\/strong><\/p>\n

Orta\u00e7a\u011f dedi\u011fimiz zaman, M.S. 5. yy’dan 17. yy\u2019 a kadar s\u00fcren d\u00f6nemi anl\u0131yoruz. Genellikle tarih \u00f6\u011fretmenlerimiz ve felsefe \u00f6\u011fretmenlerimiz bunu, biryap\u0131l\u0131 bir \u00e7a\u011f gibi anlat\u0131rlar, yani ba\u015flad\u0131\u011f\u0131 gibi bitmi\u015f… Oysa elbette \u00f6yle de\u011fil, \u00e7\u00fcnk\u00fc toplumsal ya\u015famda biliyoruz ki s\u00fcrekli d\u00f6n\u00fc\u015f\u00fcmler var. D\u00f6n\u00fc\u015f\u00fcm noktalar\u0131n\u0131 da iyi belirlememiz gerekir ki d\u00fc\u015f\u00fcnce d\u00f6n\u00fc\u015f\u00fcmlerini do\u011fru kavrayabilelim. Orta\u00e7a\u011f’\u0131n ilk d\u00f6nemi M.S. 5. yy’dan 11. yy\u2019 a kadar s\u00fcr\u00fcyor. Bu, feodal ya\u015fam ko\u015fullar\u0131n\u0131n yerle\u015fmeye ve geli\u015fmeye ba\u015flad\u0131\u011f\u0131 d\u00f6nem. Yani 11.yy ile birlikte feodal ya\u015fam hem doru\u011funa \u00e7\u0131km\u0131\u015f oluyor hem de her doru\u011funa \u00e7\u0131kan \u015fey gibi yava\u015f yava\u015f \u00e7\u00f6k\u00fcnt\u00fcye girmi\u015f oluyor. 11. yy\u2019 da \u015fu oldu: iyice kendine kapal\u0131 olan iktisat d\u00fczeni da\u011f\u0131lmaya ba\u015flad\u0131 ve k\u00fc\u00e7\u00fck ticari al\u0131\u015fveri\u015f merkezleri olu\u015fmaya ba\u015flad\u0131. Yani \u00e7ok k\u00fc\u00e7\u00fck kentlerden biraz daha b\u00fcy\u00fck kentlere do\u011fru d\u00f6n\u00fc\u015f\u00fcm oldu.<\/p>\n

Hatta diyebiliriz ki 7-8 kent birle\u015fti, sonra da aralar\u0131nda daha b\u00fcy\u00fck bir kent olu\u015fturdular. Bu, ticaret yollar\u0131yla ilgilidir. Eskiden ticaret yollar\u0131 yoktu. Yani ki\u015fi topra\u011f\u0131nda \u00fcretti\u011fi kadar\u0131n\u0131 \u00fcretiyor, kalan zaman\u0131nda diyelim ki kazak dokuyor, sonra o kaza\u011f\u0131 bulundu\u011fu yerdeki pazara g\u00f6t\u00fcr\u00fcp sat\u0131yor. Ama kentler aras\u0131 ili\u015fki 11. yy ile birlikte ba\u015flam\u0131\u015ft\u0131r diyebiliriz. Bu y\u00fczden 11. yy\u2019\u0131 feodal ya\u015fam d\u00fczeninin doruk noktas\u0131 olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi yava\u015f yava\u015f onun \u00e7\u00f6k\u00fcnt\u00fcye girdi\u011fini de g\u00f6r\u00fcyoruz. Neyle \u00e7\u00f6k\u00fcnt\u00fcye giriyor, tabii ki sermaye d\u00fczeninin yava\u015f yava\u015f olu\u015fmaya ba\u015flamas\u0131yla. Yani bu k\u00fc\u00e7\u00fck pazarlar\u0131n olu\u015fmas\u0131, sermaye d\u00fczeninin ilk olu\u015fum ko\u015fullar\u0131n\u0131 haz\u0131rl\u0131yor. \u00d6yleyse bu ilk d\u00f6nemde, yaln\u0131zca feodal ya\u015fam d\u00fczeninin kendini var etmesi s\u00f6z konusudur ama 11. yy\u2019dan 15. yy\u2019a kadarki d\u00f6n\u00fc\u015f\u00fcm, feodal d\u00fczenden sermaye d\u00fczenine do\u011fru ge\u00e7i\u015fin ko\u015fullar\u0131yla belirgindir. As\u0131l Orta\u00e7a\u011f dedi\u011fimiz bu d\u00f6nemden sonra Ge\u00e7 Orta\u00e7a\u011f gelir ki, 15. ve 16. yy\u2019lar\u0131 i\u00e7erir. Birinci d\u00f6nemin ad\u0131 Erken Orta\u00e7a\u011f, ikinci d\u00f6nem As\u0131l Orta\u00e7a\u011f, \u00fc\u00e7\u00fcnc\u00fc d\u00f6nemse Ge\u00e7 Orta\u00e7a\u011f’d\u0131r. Ge\u00e7 Orta\u00e7a\u011f’da art\u0131k iyiden iyiye feodal ya\u015fam d\u00fczeni sars\u0131nt\u0131ya u\u011frar. Sermaye birikimleri olu\u015fmaya ba\u015flar. Yava\u015f yava\u015f kentler aras\u0131 ticaretten \u00fclkeler aras\u0131 ticarete ge\u00e7ilir. Hatta deniza\u015f\u0131r\u0131 ticaretin de temelleri at\u0131lm\u0131\u015f olur. Yani b\u00fcy\u00fck limanlar\u0131n olu\u015fmas\u0131 \u00f6zellikle gemi ticaretinin geli\u015fmesi bu son d\u00f6nemde olmu\u015ftur diyebiliriz.<\/p>\n

Peki feodal ya\u015fam deyince neyi anl\u0131yoruz?<\/strong><\/p>\n

\u00d6ncelikle bir atomla\u015fm\u0131\u015fl\u0131\u011f\u0131 anl\u0131yoruz. Roma koskoca bir imparatorluktu, bir tar\u0131m imparatorlu\u011fuydu. Zaten o d\u00f6nemin eski imparatorluklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrsek, imparatorluklar tar\u0131m imparatorluklar\u0131d\u0131r deyim yerindeyse. Yani tar\u0131ma dayal\u0131 bir ya\u015fam bi\u00e7imi egemendir. Ele ge\u00e7irilen topraklar da tar\u0131m i\u00e7in kullan\u0131l\u0131r zaten. Orta\u00e7a\u011f’la birlikte bu b\u00fcy\u00fck toprak b\u00fct\u00fcnl\u00fckleri da\u011f\u0131lmaya ve atomla\u015fmaya ba\u015flad\u0131 yani \u00e7ok k\u00fc\u00e7\u00fck birimler halinde toplumsalla\u015fma olu\u015fmaya ba\u015flad\u0131. Bu, seny\u00f6r\u00fcn sahip oldu\u011fu topraklar \u00fczerinde bir devletin kuruluyor olmas\u0131 demektir. Seny\u00f6r hem devlet ba\u015fkan\u0131d\u0131r hem de toprak sahibidir. Bu atomla\u015fmayla birlikte, seny\u00f6rl\u00fcklerin kurulmas\u0131yla birlikte yava\u015f yava\u015f serflik d\u00fczenine ge\u00e7ildi. Yani toprak sahibi ya da devletin ba\u015fkan\u0131 olan adam elindeki topraklar\u0131n \u00e7ok az k\u0131sm\u0131n\u0131 kendine b\u0131rak\u0131yor ve b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 k\u00f6yl\u00fclere da\u011f\u0131t\u0131yor. K\u00f6yl\u00fclere da\u011f\u0131t\u0131rken k\u00f6yl\u00fcy\u00fc kirac\u0131 olarak, yar\u0131c\u0131 olarak kullan\u0131yor. Eski\u00e7a\u011f k\u00f6lelik d\u00f6nemiydi, Orta\u00e7a\u011f ise art\u0131k serflik d\u00f6nemidir. K\u00f6lelikle serflik aras\u0131ndaki ayr\u0131m, serfin k\u00f6leye g\u00f6re biraz daha \u00f6zg\u00fcr olmas\u0131d\u0131r. Serf, kendisine verilmi\u015f olan topraklar\u0131n \u00fczerinde \u00e7al\u0131\u015f\u0131yor. Ger\u00e7i toprak kendisinin de\u011fil ama elde etti\u011fi \u00fcr\u00fcn\u00fcn bir k\u0131sm\u0131n\u0131 kendine ay\u0131rabiliyor. K\u00f6le gibi hi\u00e7bir geliri olmayan ki\u015fi de\u011fil. Ama o kadar b\u00fcy\u00fck vergi veriyor ki; kiliseye vergi veriyor, seny\u00f6re vergi veriyor, krala ya da imparatora vergi veriyor. Bu\u011fday veriyor diyelim; kendisine kalan 8-10 \u00e7uval bu\u011fdayla da kendisi ya\u015f\u0131yor. Ama bununla birlikte daha rahat, daha \u00f6zg\u00fcr bir ya\u015fam s\u00fcr\u00fcyor k\u00f6leye g\u00f6re. Orta\u00e7a\u011f’\u0131n sonlar\u0131na do\u011fru ise yava\u015f yava\u015f feodal ya\u015fam d\u00fczeni da\u011f\u0131lmaya ba\u015flad\u0131. Da\u011f\u0131lman\u0131n bir\u00e7ok nedenlerinden bir tanesi mirast\u0131r. Bu ne demek diyeceksin. \u015eimdi bir seny\u00f6r \u00f6ld\u00fc\u011f\u00fcnde topraklar\u0131 diyelim ki be\u015fe b\u00f6l\u00fcn\u00fcyor, o be\u015fe b\u00f6l\u00fcnm\u00fc\u015f topraklar art\u0131k verimsiz topraklard\u0131r. Yani onun \u00fcst\u00fcnde art\u0131k egemen olabilecek belli tek bir g\u00fc\u00e7 yok. O y\u00fczden o topraklar \u00e7ok zaman i\u015flenemez topraklar haline geliyor. B\u00f6yle olunca miras\u00e7\u0131lar, art\u0131k seny\u00f6r\u00fcn \u00e7ocuklar\u0131 ya da torunlar\u0131, yol kesen adamlar haline geliyorlar. O y\u00fczden Orta\u00e7a\u011f sonlar\u0131na do\u011fru bir anlamda e\u015fk\u0131ya d\u00fczeni ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Zaten Ha\u00e7l\u0131 Seferleri’nin temel nedeni de kutsal topraklara gitmek de\u011fil serserileri toplay\u0131p buraya g\u00f6ndermektir. Sonuncu Ha\u00e7l\u0131 Seferi de \u00e7ocuklardan yap\u0131lm\u0131\u015ft\u0131r. Serseri \u00e7ocuklar\u0131 toplay\u0131p sonuncu Ha\u00e7l\u0131 Seferi’ni yapar Papa.<\/p>\n

Sermaye birikimi de bu d\u00f6nemde olu\u015fmaya ba\u015fl\u0131yor…<\/strong><\/p>\n

Evet. Yava\u015f yava\u015f dokuma sanayi olu\u015fmaya ba\u015flad\u0131k\u00e7a sermaye birikimi olu\u015fmaya ba\u015flar. Tabii sanayide ilk kol dokumad\u0131r bildi\u011fimiz gibi. Dokuma sanayi geli\u015ftik\u00e7e ticaret uluslararas\u0131 boyut kazanmaya ba\u015flar. Yani diyelim ki, Hindistan’dan eskiden kuma\u015f getiren gemiler art\u0131k pamuk getirirler. Buradan hammadde getirip kendileri i\u015flerler ve Hindistan’a satarlar. Yani eskiden d\u00fcnyaya egemen olan Hint kuma\u015f\u0131 art\u0131k yerini \u0130ngiliz kuma\u015f\u0131na b\u0131rakacakt\u0131r. Hani derler ya, ‘as\u0131lacaksan \u0130ngiliz ipiyle as\u0131l’ diye, demek ki \u0130ngiliz dokuma sanayi Hindistan’daki dokuma sanayini yok etmi\u015ftir. B\u00f6yle b\u00f6yle kentler b\u00fcy\u00fcmeye ve serfler i\u00e7in \u00e7ekici olmaya ba\u015flad\u0131lar. Topraktan kopma d\u00f6nemi gelir. Bir serf toprakta \u00e7ok g\u00fc\u00e7 ko\u015fullarda \u00e7al\u0131\u015faca\u011f\u0131na, efendisinden ka\u00e7\u0131p genellikle krallar\u0131n egemenli\u011fi alt\u0131nda ya\u015fayan kentlere s\u0131\u011f\u0131n\u0131rlar ve oradaki dokuma sanayinin i\u015f\u00e7ileri olmaya ba\u015flarlar. Serflerin i\u015f\u00e7i olmaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nem ya\u015fan\u0131r. Ama bu ka\u00e7\u0131\u015f tabii pek kolay olmaz, hatta Avrupa\u2019n\u0131n pek \u00e7ok yerinde \u00f6zellikle Almanya’da yaz\u0131l\u0131 olmayan ama ge\u00e7erli bir yasa s\u00f6z konusudur. Efendisinden bir y\u0131l bir g\u00fcn ka\u00e7may\u0131 ba\u015faran serf art\u0131k \u00f6zg\u00fcr say\u0131l\u0131r. Ama bir y\u0131l ka\u00e7t\u0131 da bir g\u00fcn ka\u00e7amad\u0131 m\u0131, al\u0131p yeniden g\u00f6t\u00fcr\u00fcrler. Bundan b\u00f6yle art\u0131k feodal ya\u015fam\u0131n sonunu gelmi\u015f olur. \u00c7\u00fcnk\u00fc feodal d\u00f6nemde g\u00fcc\u00fcn\u00fc iyiden iyiye yitirmi\u015f olan krallar, yeniden ya\u015fama egemen olmaya ba\u015flarlar. Ve krallar\u0131n ya\u015fama egemen olmas\u0131yla birlikte feodal ya\u015fam d\u00fczeni \u00e7\u00f6k\u00fcnt\u00fcye u\u011frar. Y\u00fckselmekte olan burjuva s\u0131n\u0131f\u0131, seny\u00f6rlerin ellerinden kurtulmak i\u00e7in krallarla i\u015fbirli\u011fi yapar. Diyelim ki kuzey Avrupa\u2019dan mal\u0131 ald\u0131n, g\u00fcney Avrupa\u2019ya g\u00f6t\u00fcr\u00fcyorsun. Her seny\u00f6r\u00fcn topra\u011f\u0131ndan ge\u00e7tik\u00e7e vergi \u00f6deyeceksin. Demek ki 30 kuru\u015fluk mal g\u00fcneye indi\u011finde 300 kuru\u015f oluyor. Bunun \u00f6n\u00fcne ge\u00e7mek i\u00e7in krallar a\u011f\u0131rl\u0131\u011f\u0131n\u0131 koyarlar ve feodal g\u00fcc\u00fcn k\u0131r\u0131lmas\u0131n\u0131 sa\u011flarlar. B\u00f6ylece sermaye d\u00fczenine ge\u00e7ilmi\u015f olur ve Orta\u00e7a\u011f’\u0131n sonuna gelinir. \u00d6zetlersek b\u00f6yle.<\/p>\n

Orta\u00e7a\u011f d\u00fc\u015f\u00fcncesi hatta Orta\u00e7a\u011f deyince y\u0131llard\u0131r bir ‘karanl\u0131k’ imgelemi belirir: Orta\u00e7a\u011f karanl\u0131\u011f\u0131… Siz bu imgelem hakk\u0131nda ne d\u00fc\u015f\u00fcn\u00fcyorsunuz, Orta\u00e7a\u011f ger\u00e7ekten karanl\u0131k m\u0131?<\/strong><\/p>\n

Orta\u00e7a\u011f’dan sonra birka\u00e7 y\u00fczy\u0131l insanlar, Orta\u00e7a\u011f’\u0131 ku\u015fkuyla kar\u015f\u0131lad\u0131lar. Ancak 19. y\u00fczy\u0131ldan sonra tarih fikri geli\u015fince, Orta\u00e7a\u011f’a ba\u015fka t\u00fcrl\u00fc bakma ko\u015fullar\u0131 olu\u015ftu. Yani “Orta\u00e7a\u011f geridir, karanl\u0131kt\u0131r, hi\u00e7bir \u015fey yoktur”un tam tersi g\u00f6r\u00fc\u015fler olu\u015fmaya ba\u015flad\u0131. Mesela bu konudaki g\u00f6r\u00fc\u015flerden biri Frans\u0131z yazar\u0131 Chateaubriand’\u0131n g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Chateaubriand, o d\u00f6nemde manevi ya\u015fam\u0131n \u00e7ok \u00f6nemli boyutlarda oldu\u011funu bildirir ama tabii o dinsel a\u00e7\u0131dan bakm\u0131\u015ft\u0131r. Genel olarak bakt\u0131\u011f\u0131m\u0131z zaman ancak 19. yy’dan sonra Orta\u00e7a\u011f’\u0131n \u00f6nemi kavranm\u0131\u015ft\u0131r. Orta\u00e7a\u011f’\u0131n karanl\u0131k gibi d\u00fc\u015f\u00fcn\u00fclmesi din bask\u0131s\u0131n\u0131n yo\u011funlu\u011fundan… Tabi\u00ee ki H\u0131ristiyanl\u0131k ilk zamanlar b\u00fcy\u00fck bocalamalar ge\u00e7irdi. Ama 3. yy’dan sonra, \u00f6zellikle 5. yy’dan sonra iyiden iyiye kurumla\u015fmaya ba\u015flad\u0131. \u00d6zellikle Aziz Paulus’un \u00e7al\u0131\u015fmalar\u0131yla iyiden iyiye bir din halini almaya ba\u015flad\u0131 ve kilise b\u00fcy\u00fck bir a\u011f\u0131rl\u0131k kazand\u0131. Feodal ya\u015fam d\u00fczeni de zaten k\u00fclt\u00fcr ya\u015fam\u0131n\u0131n geli\u015fmesi i\u00e7in \u00e7ok elveri\u015fli de\u011fildi. \u00c7\u00fcnk\u00fc atomla\u015fm\u0131\u015f bir ya\u015fam; insanlar tamamen topra\u011fa ba\u011flanm\u0131\u015flar ve burada eski \u00e7a\u011f\u0131n ticaret kentlerinde olu\u015fan o b\u00fcy\u00fck k\u00fclt\u00fcr hareketlerinin olmas\u0131 m\u00fcmk\u00fcn de\u011fil. Dolay\u0131s\u0131yla Orta\u00e7a\u011f k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan tam tam\u0131na problemli bir d\u00f6nem olarak kalm\u0131\u015ft\u0131r. Hatta o d\u00f6nemde \u00e7ok belirgin bir form\u00fcl vard\u0131r: \u201cfelsefe dinin hizmet\u00e7isidir\u201d. Demek ki felsefe tamamen ara\u015ft\u0131rma g\u00fcc\u00fcn\u00fc yitirmi\u015f ve dinsel bir anlam kazanm\u0131\u015ft\u0131r. Ama \u015funu unutmamak gerekir ki, Orta\u00e7a\u011f hi\u00e7bir zaman d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan da tam tam\u0131na durgun bir d\u00f6nem olmad\u0131. Ba\u015fka a\u00e7\u0131lardan da durgun bir d\u00f6nem olmad\u0131. \u00d6rne\u011fin, iktisadi a\u00e7\u0131lardan: Eski\u00e7a\u011f’\u0131n tar\u0131m anlay\u0131\u015f\u0131, Orta\u00e7a\u011f’\u0131n tar\u0131m anlay\u0131\u015f\u0131ndan \u00e7ok \u00e7ok geridir. Alma\u015f\u0131k ekim bi\u00e7iminin bulunmas\u0131 Orta\u00e7a\u011f’da olmu\u015ftur. B\u00fcy\u00fck ormanlar\u0131n kesilip yerlerine \u00e7ok b\u00fcy\u00fck tar\u0131m alanlar\u0131n\u0131n a\u00e7\u0131lmas\u0131 Orta\u00e7a\u011f’da olmu\u015ftur. Meyvac\u0131l\u0131k Orta\u00e7a\u011f’da geli\u015fmi\u015ftir. Orta\u00e7a\u011f \u00e7ok \u00f6nemli bir d\u00f6nemdir. Kald\u0131 ki Orta\u00e7a\u011f’da biz R\u00f6nesans diye 15. \u2013 16. yy\u2019lar\u0131 belirliyoruz ama ilk R\u00f6nesans, Karolenjler R\u00f6nesans\u0131’d\u0131r ve 9. yy\u2019 da ba\u015flam\u0131\u015ft\u0131r. 12.-13. yy’da olan Skolastik R\u00f6nesans\u0131’d\u0131r. Skolastik R\u00f6nesans\u0131,\u00a0 skolastik d\u00fc\u015f\u00fcnce, \u00f6zellikle bizim tarih ve felsefe \u00f6\u011fretmenlerimizin mahkum ettikleri \u015feydir. Skolastik ger\u00e7ek anlamda bir d\u00fc\u015f\u00fcnce geli\u015fimini ortaya koyar asl\u0131nda. 12. yy’dan sonra hatta 11. yy’dan sonra piskoposluk ve manast\u0131r okullar\u0131 a\u00e7maya ba\u015flad\u0131lar. Burada \u00f6zellikle halk \u00e7ocuklar\u0131 ders g\u00f6r\u00fcyorlard\u0131 ve bunlar ruhban s\u0131n\u0131f\u0131na dahil oluyorlard\u0131. \u00d6zellikle skolastik d\u00f6nemde h\u0131zl\u0131 ve \u00e7ok say\u0131da okulun a\u00e7\u0131lmas\u0131, dini de olsa yo\u011fun bir e\u011fitim geli\u015fimini getirdi. Zaten 13. yy’da bug\u00fcn ad\u0131n\u0131 bildi\u011fimiz b\u00fcy\u00fck \u00fcniversitelerin do\u011fu\u015fu skolasti\u011fin \u00fcr\u00fcn\u00fc olmu\u015ftur. Yani Paris \u00dcniversitesi, Cambridge , Salamanka \u00dcniversitesi skolastikten do\u011fdu. B\u00fct\u00fcn bu \u00fcniversiteler k\u0131sa zamanda \u00e7ok \u00f6nemli d\u00fc\u015f\u00fcnce \u00fcreten merkezler haline geldiler. Hatta bunlar, \u00f6nemli merkezler haline geldikleri zaman Papa, “asla Aristotelesi okutmayacaks\u0131n\u0131z, o pagand\u0131r ve bizim dinimize uymaz” diye b\u00fct\u00fcn \u00fcniversitelere genelge g\u00f6nderdi\u011finde rekt\u00f6rlerden bir tanesi bile Papa’ya cevap vermemi\u015ftir. Yani ‘dur, \u00f6z\u00fcr dileriz, vazge\u00e7eriz’\u00a0 gibi bir tutum kesinlikle almam\u0131\u015flard\u0131r. Bilim ahlak\u0131n\u0131n kurulmaya ba\u015flad\u0131\u011f\u0131 d\u00f6nemdir. \u015e\u00f6yle bir yan\u0131lg\u0131 var: R\u00f6nesans t\u00fcm\u00fcyle kiliseye kar\u015f\u0131 olan ayd\u0131nlar\u0131n ger\u00e7ekle\u015ftirdi\u011fi bir harekettir diye… Tam de\u011fil… Sadece kilisenin d\u0131\u015f\u0131ndan de\u011fil kilisenin i\u00e7inden de geli\u015fmi\u015ftir R\u00f6nesans. 13. yy’da Roger Bacon yeni d\u00fc\u015f\u00fcnceleri oldu\u011fu i\u00e7in 12 y\u0131l kadar hapis yatm\u0131\u015ft\u0131r, ruhban s\u0131n\u0131f\u0131ndan ve papaz oldu\u011fu halde. O d\u00f6nemde mesela B\u00fcy\u00fck Albertus bilim s\u0131n\u0131flamas\u0131 yapm\u0131\u015ft\u0131r. Modern bilim s\u0131n\u0131flamas\u0131n\u0131n ilk bi\u00e7imini B\u00fcy\u00fck Albertus’la g\u00f6r\u00fcyoruz. Dolay\u0131s\u0131yla Orta\u00e7a\u011f da b\u00fct\u00fcn \u00e7a\u011flar gibi kendi engellerini kendi i\u00e7inde yarat\u0131rken kendi verimini de kendi i\u00e7inde yaratm\u0131\u015ft\u0131r. Yani Orta\u00e7a\u011f’\u0131 hi\u00e7bir zaman karanl\u0131klar d\u00f6nemi gibi alg\u0131lamamak gerekir. Ama bizde \u00e7ok kabataslak bak\u0131ld\u0131\u011f\u0131 i\u00e7in ‘skolastik bir rezalettir, skolastik dinsel anlamda kendini yineleyen bir d\u00fc\u015f\u00fcncedir’ falan denir. Hatta bir \u00f6zel okula konu\u015fmaya \u00e7a\u011f\u0131rm\u0131\u015flard\u0131 beni. Burada felsefe salonu yapm\u0131\u015flar \u00e7ocuklara, bir de bizim ilkokulda yapt\u0131\u011f\u0131m\u0131z tarih \u015feridi gibi bir felsefe \u015feridi yapm\u0131\u015flar. Bir taraf\u0131n\u0131 simsiyah boyam\u0131\u015flard\u0131. Nedir bu dedim, buras\u0131 Orta\u00e7a\u011f dedi \u00f6\u011fretmenler… Ben de bir \u015fey demedim, ne diyeyim. \u0130nsanl\u0131\u011f\u0131n bir d\u00f6nemini oyup \u00e7\u0131kar\u0131yorsun, olur mu?.. En b\u00fcy\u00fck verimini oradan sa\u011flam\u0131\u015ft\u0131r Yeni\u00e7a\u011f. Yani Yeni\u00e7a\u011f’\u0131n b\u00fct\u00fcn ayd\u0131nlar\u0131 Orta\u00e7a\u011f\u0131n s\u0131k\u0131nt\u0131l\u0131 d\u00f6neminden eski\u00e7a\u011f\u0131n verimli kaynaklar\u0131na indiler. Neyle indiler, zaman t\u00fcnelinden ge\u00e7mediklerine g\u00f6re? Kilise ortam\u0131nda, daha do\u011frusu manast\u0131rlarda bulunan eski eserleri okuyarak yapt\u0131lar. Yani hi\u00e7bir zaman Orta\u00e7a\u011f b\u00fct\u00fcn \u00f6nceki yap\u0131tlar\u0131 yok etmi\u015f, mahvetmi\u015f bir d\u00f6nem de\u011fildir. Tersine Orta\u00e7a\u011f, Eski\u00e7a\u011f’\u0131 korumu\u015ftur da diyebiliriz. \u00d6zellikle manast\u0131r k\u00fct\u00fcphaneleri.<\/p>\n

Orta\u00e7a\u011f felsefesini Orta\u00e7a\u011f felsefesi yapan temel \u00f6zellikleri de g\u00f6z \u00f6n\u00fcne alarak, bu \u00e7a\u011f\u0131n filozoflar\u0131n\u0131n, y\u00fczy\u0131llara yay\u0131lan geli\u015fim \u00e7izgisi d\u00f6neminde ortaya att\u0131\u011f\u0131, \u00fczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131 en \u00f6nemli sorular nelerdir?<\/strong><\/p>\n

Ba\u015flang\u0131\u00e7ta Platonculu\u011fun yeni bi\u00e7imi olan Plotinos\u00e7ulu\u011fu yine uygulad\u0131lar, yani H\u0131ristiyan dogmalar\u0131yla onu s\u00fcslediler ve genel anlamda bakarsak Platonculu\u011fa fazla bir \u015fey katmad\u0131lar. Orta\u00e7a\u011f’da ilk \u00f6nemli filozof Aziz Augustinus. Aziz Augustinus tam tam\u0131na Platoncu ya da Plotinos\u00e7u bir kavray\u0131\u015fla bir varl\u0131k s\u0131n\u0131flamas\u0131 yapt\u0131, bir varl\u0131kbilim tablosu olu\u015fturdu. Tabii en yukar\u0131ya koydu\u011fu tanr\u0131 son derece belirleyici bir tanr\u0131yd\u0131. Hatta diyordu ki Aziz Augustinus; ‘insan\u0131n hi\u00e7bir istemi yoktur, insan yaln\u0131zca tanr\u0131n\u0131n buyurdu\u011funu ger\u00e7ekle\u015ftirir. Sa\u00e7\u0131m\u0131zdan bir k\u0131l d\u00fc\u015fse, bunu tanr\u0131dan bilmeliyiz.’ Yani insan\u0131n hi\u00e7bir istemli eylemi olamaz ona g\u00f6re. Dolay\u0131s\u0131yla \u00e7ok kat\u0131 bir H\u0131ristiyanc\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131 getirdi. Zamanla toplum d\u00f6n\u00fc\u015ft\u00fck\u00e7e ve sermayecili\u011fin ilk \u0131\u015f\u0131klar\u0131 ortaya \u00e7\u0131kmaya ba\u015flay\u0131nca skolastikle birlikte Aziz Anselmus \u00e7\u0131kt\u0131 ortaya. Aziz Anselmus da Aziz Augustinus gibiydi ger\u00e7ekte. Ama bir \u015fey ekliyordu, diyordu ki, ‘inan\u00e7 do\u011frudur fakat usla ayd\u0131nlat\u0131lmad\u0131\u011f\u0131 zaman kavran\u0131lamaz.’ Bak\u0131n nerden nereye ge\u00e7iyordu… Platoncu g\u00f6n\u00fcl y\u00f6neliminden ussall\u0131\u011fa do\u011fru bir ge\u00e7i\u015f yap\u0131yordu. Yani usun felsefede egemen olmaya ba\u015flamas\u0131 Aziz Anselmus’la oldu. 13. yy\u2019da Aziz Tommaso tam tam\u0131na Aristoteles\u00e7i bir anlay\u0131\u015fa yerle\u015fti ve art\u0131k R\u00f6nesans\u0131n \u0131\u015f\u0131klar\u0131n\u0131n yanmaya ba\u015flad\u0131\u011f\u0131 d\u00f6nemde, insan\u0131 Aziz Augustinus’un belirledi\u011fi gibi kat\u0131 bir belirlenim i\u00e7inde de\u011fil az\u00e7ok tanr\u0131n\u0131n verdi\u011fi s\u0131n\u0131rlar i\u00e7inde bir \u00f6zg\u00fcrl\u00fck varl\u0131\u011f\u0131 olarak tan\u0131mlad\u0131. Yani tanr\u0131 sadece ko\u015fullay\u0131c\u0131 bir bi\u00e7imde etkin olmuyor, bizim ya\u015fam\u0131m\u0131zda. Belli bir \u00f6l\u00e7\u00fcde bize \u00f6zg\u00fcrl\u00fck veriyor ve biz o \u00f6zg\u00fcrl\u00fcklerle se\u00e7imlerimizi yap\u0131yoruz. Bilgi anlay\u0131\u015f\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc g\u00f6r\u00fcyoruz burada. Platon’da bildi\u011finiz gibi tanr\u0131sala i\u00e7ten y\u00f6neliriz. Yani sadece benimle tanr\u0131 aras\u0131nda bir yol vard\u0131r. Kendili\u011finden bir y\u00fckseli\u015fle tanr\u0131ya ula\u015f\u0131r\u0131m ben. D\u0131\u015f d\u00fcnya diye bir \u015fey burada s\u00f6z konusu de\u011fildir. O y\u00fczden Demokritos, Platoncu anlay\u0131\u015fla g\u00f6zlerini oydurmu\u015ftu diye yazar kitaplar, \u00e7\u00fcnk\u00fc d\u0131\u015f d\u00fcnyay\u0131 g\u00f6rmesi gerekmiyor ki, o i\u00e7ten y\u00f6neliyor. Tabii bu bir safsata m\u0131d\u0131r de\u011fil midir ayr\u0131 mesele. Ama yava\u015f yava\u015f d\u0131\u015f d\u00fcnyan\u0131n \u00f6nemsendi\u011fi bir yere do\u011fru gittik. Aziz Tommaso diyordu ki, biz tanr\u0131y\u0131 yaratt\u0131klar\u0131yla kavrayabiliriz ancak. Yani \u00f6yle i\u00e7ten y\u00fckseli\u015fle olmaz. Bu biraz da kilisenin k\u00f6kle\u015fmesi ad\u0131nad\u0131r. \u00c7\u00fcnk\u00fc siz tanr\u0131yla tek ba\u015f\u0131n\u0131za kald\u0131\u011f\u0131n\u0131z zaman ortada bir kuruma gereksinim yok. Yani papaza dahi ihtiya\u00e7 yok… Dolay\u0131s\u0131yla Aziz Tommaso’yla birlikte yeni d\u00fcnyan\u0131n bak\u0131\u015f bi\u00e7imi belirmeye ba\u015flam\u0131\u015ft\u0131r. Zaten felsefeyi bir yana b\u0131rak\u0131p sanatlara bakt\u0131\u011f\u0131n\u0131zda sanatlardaki geli\u015fimde de art\u0131k R\u00f6nesans’a do\u011fru h\u0131zl\u0131 bir gidi\u015fin oldu\u011funu g\u00f6r\u00fcyoruz. \u00d6rne\u011fin, tiyatronun kilisenin avlular\u0131ndan \u00e7\u0131k\u0131p siville\u015fmesi buna bir \u00f6rnektir. Ya da kilisede ayinler s\u0131ras\u0131nda yap\u0131lan kar\u015f\u0131l\u0131kl\u0131 dualardan yava\u015f yava\u015f m\u00fczi\u011fin do\u011fmas\u0131… B\u00fct\u00fcn bu d\u00f6n\u00fc\u015f\u00fcmlerin alt\u0131nda h\u0131zl\u0131 sermayele\u015fmeyi g\u00f6rmek bence do\u011fru olur. \u00c7\u00fcnk\u00fc sermayele\u015fmekle birlikte kentler b\u00fcy\u00fcd\u00fc, art\u0131k egemen s\u0131n\u0131f de\u011fi\u015fti. Soylular egemenliklerini yitirdiler, egemenliklerini korumaya \u00e7al\u0131\u015ft\u0131k\u00e7a yitirdiler. \u00d6rne\u011fin o d\u00f6nemde ortada bol para d\u00f6n\u00fcyor, bug\u00fcnk\u00fc gibi bankalar yok, bir tak\u0131m adamlar banker s\u0131fat\u0131yla insanlara bor\u00e7 paralar veriyorlar. Seny\u00f6rler de bor\u00e7 para al\u0131yorlar, belki durumu kurtar\u0131r\u0131z diye, daha \u00e7ok bat\u0131yorlar. \u00c7\u00fcnk\u00fc o paray\u0131 nas\u0131l kullanaca\u011f\u0131n\u0131 bilmiyor. Oysa sermayeci b\u00fcy\u00fck bir h\u0131zla i\u015fini geli\u015ftiriyor. K\u0131sacas\u0131, Orta\u00e7a\u011f’\u0131n \u00fc\u00e7 ayr\u0131 d\u00f6neminde \u00fc\u00e7 ayr\u0131 ya\u015fam bi\u00e7iminin oldu\u011funu, \u00fc\u00e7 ayr\u0131 d\u00fc\u015f\u00fcnce bi\u00e7iminin oldu\u011funu g\u00f6r\u00fcyoruz. Ama bu \u00fc\u00e7 ayr\u0131 bi\u00e7im derken bunlar\u0131 kategorik ay\u0131rmayal\u0131m, \u00e7\u00fcnk\u00fc zamanda ge\u00e7i\u015fler \u00e7ok yumu\u015fak, hepimizin bildi\u011fi gibi.<\/p>\n

\u0130slam felsefesini Orta\u00e7a\u011f felsefesiyle birlikte d\u00fc\u015f\u00fcnebilir miyiz, yani \u0130slam felsefesini Orta\u00e7a\u011f felsefesinin bir ba\u015fka y\u00fcz\u00fc olarak alg\u0131layabilir miyiz?<\/strong><\/p>\n

Hay\u0131r, \u0130slam felsefesi Orta\u00e7a\u011f’dan etkilenmedi. Orta\u00e7a\u011f Avrupas\u0131 \u0130slam felsefesinden az\u00e7ok etkilendi. Ama \u0130slam felsefesinin as\u0131l etkilendi\u011fi kaynak, Yunan felsefesidir. B\u00fct\u00fcn \u0130slam filozoflar\u0131na bakal\u0131m (tabi ben konunun uzman\u0131 de\u011filim, bu konuda \u00e7ok konu\u015fmam do\u011fru olmaz), y\u00fczde \u015fu kadar Platon, y\u00fczde \u015fu kadar Aristotales, y\u00fczde \u015fu kadar da \u0130slam dogmalar\u0131 birle\u015fip bir filozofun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 kurar. Yani hi\u00e7bir zaman bu felsefeler kendi \u00f6zg\u00fcn d\u00fc\u015f\u00fcnce bi\u00e7imlerini olu\u015fturamad\u0131lar. Yunan ve \u0130slam dogmalar\u0131 i\u00e7 i\u00e7e ge\u00e7mi\u015ftir.<\/p>\n

Siz bir yaz\u0131n\u0131zda Orta\u00e7a\u011f insan\u0131 i\u00e7in “s\u0131k\u0131 s\u0131k\u0131ya topluma ba\u011f\u0131ml\u0131 birey tipi… kendi ba\u015f\u0131na karar veremeyen, kendi ba\u015f\u0131na herhangi bir durumu de\u011fi\u015ftirmeyi g\u00f6ze alamayan bir insan tipi” demi\u015ftiniz. Bunu a\u00e7abilir misiniz?<\/strong><\/p>\n

Bunun ad\u0131 serf. Serf bir toprak kirac\u0131s\u0131 ama ger\u00e7ekten s\u0131k\u0131 s\u0131k\u0131ya topra\u011f\u0131na ba\u011fl\u0131. Bir kere topra\u011f\u0131ndan ayr\u0131lmas\u0131 m\u00fcmk\u00fcn de\u011fil. “Ba\u015fka bir yere \u00e7al\u0131\u015fmaya gidiyorum, allaha\u0131smarlad\u0131k seny\u00f6r\u00fcm” diye gitmesi m\u00fcmk\u00fcn de\u011fil. Orta\u00e7a\u011f’dan \u00f6nce de Roma’da da topraktan ayr\u0131lmak yasakt\u0131. Hatta bir ara Eski\u00e7a\u011f\u0131n sonlar\u0131nda Roma’da kolonlara (o zaman serflik yoktu kolonlar vard\u0131) \u015f\u00f6yle bir hak tan\u0131d\u0131lar, kolonlar bir yerden bir yere gidebilirler diye… Kolonlar onu yanl\u0131\u015f anlad\u0131lar ya da bildikleri gibi yorumlay\u0131p ba\u015fka topraklara g\u00f6\u00e7meye kalkt\u0131lar, sonra o yasa de\u011fi\u015ftirildi. Oysa yasa ne demek istiyordu: k\u00fc\u00e7\u00fck \u00f6l\u00e7\u00fcde yolculuk etme haklar\u0131 vard\u0131r. Yani serfler hi\u00e7bir zaman kendi topraklar\u0131n\u0131 b\u0131rak\u0131p ba\u015fka topraklara gitme konusunda hak sahibi olmad\u0131lar. Bir kere s\u0131k\u0131 s\u0131k\u0131 seny\u00f6re ba\u011fl\u0131yd\u0131lar. \u00c7\u00fcnk\u00fc seny\u00f6r paray\u0131 bas\u0131yor. Kral\u0131n ordular\u0131 d\u00f6k\u00fcl\u00fcyor, zavall\u0131 piyadeler… seny\u00f6r\u00fcn ordular\u0131 \u00e7ok g\u00fc\u00e7l\u00fc s\u00fcvarilerden olu\u015fuyor. Ayr\u0131ca her seny\u00f6r\u00fcn kendi mahkemesi var, yani her seny\u00f6r bir devlet ba\u015fkan\u0131. Dolay\u0131s\u0131yla bu devletin i\u00e7inde serfin kendi topra\u011f\u0131nda \u00fcretim yapmaktan ba\u015fka bir hakk\u0131 yok. Bir yandan seny\u00f6re ba\u011fl\u0131, bir yandan krala ba\u011fl\u0131. \u00c7\u00fcnk\u00fc krallar o d\u00f6nemde b\u00fct\u00fcn g\u00fc\u00e7lerini yitirmi\u015fler ama yine de varlar, gene de belli bir vergi vermek zorunda. Ayr\u0131ca kilise o kadar egemen ki onun ya\u015fam\u0131na, kiliseyi \u00fcrettikleriyle beslemek de zorunda. Yani \u00fc\u00e7 a\u00e7\u0131dan kesin bir bi\u00e7imde ba\u011flanm\u0131\u015f bir serfle kar\u015f\u0131 kar\u015f\u0131yay\u0131z.<\/p>\n

Uzunca bir s\u00fcredir ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nem i\u00e7in “Yeni Orta\u00e7a\u011f” tan\u0131mlamas\u0131 yap\u0131l\u0131yor. Siz ne diyorsunuz buna?<\/strong><\/p>\n

Hi\u00e7bir d\u00f6nem yeniden ya\u015fanmam\u0131\u015ft\u0131r bildi\u011fimiz gibi. Tarih tekerr\u00fcrden ibaret de\u011fildir tabii ki. Ama ger\u00e7ekten baz\u0131 benzerlikler var. \u00d6rne\u011fin insan\u0131n s\u0131k\u0131 s\u0131k\u0131ya topluma ba\u011fl\u0131 oldu\u011fu bir d\u00f6nemde ya\u015f\u0131yoruz. \u0130nsan\u0131n s\u0131k\u0131 s\u0131k\u0131ya \u00fcretime ba\u011fl\u0131 oldu\u011fu bir d\u00f6nemde ya\u015f\u0131yoruz. S\u0131k\u0131 s\u0131k\u0131ya \u00fcretime ba\u011fl\u0131 oldu\u011fu i\u00e7in de k\u00fclt\u00fcr plan\u0131nda geli\u015fmeye vakti olmad\u0131\u011f\u0131 bir d\u00f6nemi ya\u015f\u0131yoruz. Yani sabah adam evden \u00e7\u0131k\u0131yor, \u00e7ocuklar\u0131 okula yolluyor, kad\u0131n da birlikte \u00e7\u0131k\u0131yor, ak\u015fam eve gelince \u00e7ocuklar\u0131 topluyorlar. \u0130\u015fte yemek yeniyor, pembe dizi seyrediliyor, yat\u0131l\u0131yor. Ertesi g\u00fcn tekrar kalk\u0131l\u0131yor. \u00c7ark d\u00f6n\u00fcyor \u00f6ylece ve \u00f6yle bir yere de hapsedilmi\u015f ki adam, cumartesi-pazar da otomobilini ok\u015fuyor. \u015eimdi bu durumda \u00fcretici bir zihnin var olmas\u0131 m\u00fcmk\u00fcn de\u011fil. \u015eimdi Eski\u00e7a\u011f’\u0131n filozoflar\u0131n\u0131 alal\u0131m, hepsi soylu insanlard\u0131lar, Yeni\u00e7a\u011f’\u0131n filozoflar\u0131n\u0131 alal\u0131m, onlar da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kendilerini \u015fu ya da bu \u015fekilde \u00f6zg\u00fcr k\u0131lm\u0131\u015f insanlard\u0131lar. \u0130\u015fte Descartes bir soylunun \u00e7ocu\u011fuydu, Leibniz’in bir tak\u0131m olanaklar\u0131 vard\u0131 vs. Bir tek Spinoza d\u00f6k\u00fcl\u00fcyordu, k\u00f6t\u00fc durumdayd\u0131, o da bu k\u00f6t\u00fc ko\u015fullarda ya\u015famay\u0131 g\u00f6ze alm\u0131\u015ft\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fc ad\u0131na. Bug\u00fcn bilim adam\u0131 dedi\u011fimiz ki\u015fi s\u0131k\u0131 s\u0131k\u0131ya devlete ba\u011fl\u0131 ve s\u0131k\u0131 s\u0131k\u0131ya g\u00fcndelik ya\u015fama ba\u011fl\u0131. Sabah i\u015fe gidiyor, kravatl\u0131 tak\u0131m elbiseli, ak\u015fam eve geliyor. Eski bir filozofla kar\u015f\u0131la\u015ft\u0131r\u0131n, b\u00f6yle bir filozof olur mu? Demek ki bir anlamda s\u0131k\u0131\u015f\u0131k bir toplumsal ya\u015fam s\u00fcrd\u00fcr\u00fcyoruz ve bu ya\u015fam k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan verimli de\u011fil. Bu ya\u015fam\u0131n k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan verimli olmay\u0131\u015f\u0131 da zaten bilimde de felsefede de sanatta da pek g\u00fczel kendini g\u00f6steriyor.<\/p>\n

S\u00f6yle\u015fi: Volkan ALICI<\/p>\n","protected":false},"excerpt":{"rendered":"

Bug\u00fcn sizinle Orta\u00e7a\u011f felsefesini konu\u015fal\u0131m istiyoruz. Ama \u00f6ncelikle Orta\u00e7a\u011f\u0131 belirleyen iktisadi, siyasi, toplumsal ko\u015fullardan s\u00f6z edelim isterseniz… Orta\u00e7a\u011f dedi\u011fimiz zaman, M.S. 5. yy’dan 17. yy\u2019 a kadar s\u00fcren d\u00f6nemi anl\u0131yoruz. Genellikle tarih \u00f6\u011fretmenlerimiz ve felsefe \u00f6\u011fretmenlerimiz bunu, biryap\u0131l\u0131 bir \u00e7a\u011f gibi anlat\u0131rlar, yani ba\u015flad\u0131\u011f\u0131 gibi bitmi\u015f… Oysa elbette \u00f6yle de\u011fil, \u00e7\u00fcnk\u00fc toplumsal ya\u015famda biliyoruz ki […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[79],"tags":[],"class_list":{"0":"post-1593","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-afsar-timucin"},"yoast_head":"\nOrta\u00e7a\u011f karanl\u0131klar d\u00f6nemi de\u011fildir | Af\u015far Timu\u00e7in - 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\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Orta\u00e7a\u011f karanl\u0131klar d\u00f6nemi de\u011fildir | Af\u015far Timu\u00e7in\" \/>\n<meta property=\"og:description\" content=\"Bug\u00fcn sizinle Orta\u00e7a\u011f felsefesini konu\u015fal\u0131m istiyoruz. Ama \u00f6ncelikle Orta\u00e7a\u011f\u0131 belirleyen iktisadi, siyasi, toplumsal ko\u015fullardan s\u00f6z edelim isterseniz… Orta\u00e7a\u011f dedi\u011fimiz zaman, M.S. 5. yy’dan 17. yy\u2019 a kadar s\u00fcren d\u00f6nemi anl\u0131yoruz. 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Ama \u00f6ncelikle Orta\u00e7a\u011f\u0131 belirleyen iktisadi, siyasi, toplumsal ko\u015fullardan s\u00f6z edelim isterseniz… Orta\u00e7a\u011f dedi\u011fimiz zaman, M.S. 5. yy’dan 17. yy\u2019 a kadar s\u00fcren d\u00f6nemi anl\u0131yoruz. Genellikle tarih \u00f6\u011fretmenlerimiz ve felsefe \u00f6\u011fretmenlerimiz bunu, biryap\u0131l\u0131 bir \u00e7a\u011f gibi anlat\u0131rlar, yani ba\u015flad\u0131\u011f\u0131 gibi bitmi\u015f… Oysa elbette \u00f6yle de\u011fil, \u00e7\u00fcnk\u00fc toplumsal ya\u015famda biliyoruz ki […]","og_url":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/","og_site_name":"narteks.net","article_published_time":"2009-11-26T10:13:17+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"20 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Orta\u00e7a\u011f karanl\u0131klar d\u00f6nemi de\u011fildir | Af\u015far Timu\u00e7in","datePublished":"2009-11-26T10:13:17+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/"},"wordCount":3943,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Af\u015far T\u0130MU\u00c7\u0130N"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/","url":"https:\/\/narteks.net\/index.php\/2009\/11\/26\/ortacag-karanliklar-donemi-degildir-afsar-timucin\/","name":"Orta\u00e7a\u011f karanl\u0131klar d\u00f6nemi de\u011fildir | Af\u015far Timu\u00e7in - 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