{"id":287,"date":"2009-03-01T15:39:45","date_gmt":"2009-03-01T12:39:45","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/01\/anti-duhring-felsefe-siniflamaonselcilik-friedrich-engels\/"},"modified":"2009-03-01T15:39:45","modified_gmt":"2009-03-01T12:39:45","slug":"anti-duhring-felsefe-siniflamaonselcilik-friedrich-engels","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/anti-duhring-felsefe-siniflamaonselcilik-friedrich-engels\/","title":{"rendered":"Anti-D\u00fchring – Felsefe | S\u0131n\u0131flama,\u00d6nselcilik – Friedrich Engels"},"content":{"rendered":"

B\u0130R\u0130NC\u0130 KISIM FELSEFE – SINIFLAMA. \u00d6NSELC\u0130L\u0130K<\/p>\n

Felsefe, bay D\u00fchring’e g\u00f6re, d\u00fcnya ve ya\u015fam bilincinin en y\u00fcksek bi\u00e7iminin geli\u015fmesidir ve anlam geni\u015flemesi yoluyla, b\u00fct\u00fcn bilgi ve b\u00fct\u00fcn istek ilkelerini kapsar. Herhangi bir bilgi, bir e\u011filim ya da bir varolu\u015f bi\u00e7imleri grubu dizisi, kendini insan bilinci \u00f6n\u00fcne koyar koymaz, bu fig\u00fcrlerin ilkeleri zorunlu bir bi\u00e7imde felsefenin konusu olur. Bu ilkeler, bilgi ve iste\u011fin \u00e7oklu\u011funu meydana getiren yal\u0131n, ya da \u015fimdiye de\u011fin yal\u0131n varsay\u0131lan yap\u0131c\u0131 par\u00e7alard\u0131r. Cisimlerin kimyasal bile\u015fimi gibi, \u015feylerin genel yap\u0131l\u0131\u015f\u0131 da temel bi\u00e7im ve temel \u00f6\u011felere indirgenebilir. Bir kez edinildikten sonra, bu son \u00f6\u011feler ya da ilkeler, yaln\u0131z bilinen ve dolays\u0131z olarak anla\u015f\u0131labilir \u015feyler i\u00e7in de\u011fil, ama bizim i\u00e7in bilinmez ve anla\u015f\u0131lmaz olan d\u00fcnya i\u00e7in de ge\u00e7erlidirler. Demek ki felsefi ilkeler, bilimlerin do\u011fa ve insan ya\u015fam\u0131n\u0131n t\u00fcrde\u015f bir a\u00e7\u0131klama sistemini kurmak i\u00e7in gereksinme duyduklar\u0131 son t\u00fcmleci (sayfa 83) olu\u015ftururlar. T\u00fcm varl\u0131\u011f\u0131n temel bi\u00e7imleri d\u0131\u015f\u0131nda, felsefenin a\u00e7\u0131k\u00e7a s\u00f6ylemek gerekirse yaln\u0131zca iki konusu vard\u0131r: Do\u011fa ve insan d\u00fcnyas\u0131. Bunun sonucu, konumuz tamamen kendili\u011finden bir bi\u00e7imde \u00fc\u00e7 grup halinde d\u00fczenlenir: Genel evren \u015femas\u0131, do\u011fa ilkeleri \u00f6\u011fretisi ve son olarak, insan \u00f6\u011fretisi. Bu s\u0131ralama ayn\u0131 zamanda bir i\u00e7 mant\u0131ksal d\u00fczen i\u00e7erir; \u00e7\u00fcnk\u00fc ilk olarak, t\u00fcm varl\u0131k i\u00e7in ge\u00e7erli, kesin ilkeler, sonra, ba\u011f\u0131ml\u0131l\u0131klar\u0131n\u0131n a\u015fama s\u0131ras\u0131na g\u00f6re, bu ilkelerin uyguland\u0131klar\u0131 nesnel alanlar gelir. Buraya de\u011fin ve hemen s\u00f6zc\u00fc\u011f\u00fc s\u00f6zc\u00fc\u011f\u00fcne, konu\u015fan bay D\u00fchring’dir.
Demek ki ona g\u00f6re \u00f6nemli olan \u015fey ilkelerdir, do\u011faya ve insan d\u00fcnyas\u0131na uygulanmas\u0131, dolay\u0131s\u0131yla do\u011fa ve insan\u0131n uymas\u0131 gereken, d\u0131\u015f d\u00fcnyadan de\u011fil, d\u00fc\u015f\u00fcnceden t\u00fcreyen kesin ilkeler. Ama d\u00fc\u015f\u00fcnce, bu ilkeleri nereden al\u0131r? Kendinden mi? Hay\u0131r, \u00e7\u00fcnk\u00fc bay D\u00fchring kendisi s\u00f6yler: Ar\u0131 d\u00fc\u015f\u00fcnce alan\u0131 mant\u0131ksal \u015femalar ve matematik yap\u0131larla s\u0131n\u0131rlan\u0131r (bu son olumlama, ayr\u0131ca, ilerde g\u00f6rece\u011fimiz gibi, yanl\u0131\u015ft\u0131r da). Mant\u0131ksal \u015femalar, yaln\u0131zca d\u00fc\u015f\u00fcnce bi\u00e7imleriVarl\u0131k, yaln\u0131zca d\u0131\u015f d\u00fcnya bi\u00e7imleridir ve d\u00fc\u015f\u00fcnce, bu bi\u00e7imleri hi\u00e7bir zaman kendinden de\u011fil, ama tastamam ancak d\u0131\u015f d\u00fcnyadan \u00e7\u0131kart\u0131p t\u00fcretebilir. Ama b\u00f6ylece, t\u00fcm ili\u015fki tersine d\u00f6ner: \u0130lkeler, ara\u015ft\u0131rman\u0131n \u00e7\u0131k\u0131\u015f noktas\u0131 de\u011fil, sonucudur; do\u011faya ve insanlar\u0131n tarihine uygulanmazlar, bunlardan soyutlan\u0131rlar; do\u011fa ve insan d\u00fcnyas\u0131 ilkelere uymaz, ilkeler ancak do\u011fa ve tarihe uyduklan \u00f6l\u00e7\u00fcde do\u011frudur. Sorunun tek materyalist anlay\u0131\u015f\u0131 budur ve bay D\u00fchring’in bunun kar\u015f\u0131s\u0131na \u00e7\u0131kard\u0131\u011f\u0131 anlay\u0131\u015f, idealisttir. Bu anlay\u0131\u015f sorunu tamamen ba\u015fa\u015fa\u011f\u0131 koyar ve ger\u00e7ek d\u00fcnyay\u0131 fikirden, \u015femalardan, d\u00fcnyadan \u00f6nce nerede oldu\u011fu bilinmeyen ve d\u00fc\u015f\u00fcn\u00fclemeyecek bir zamandan beri varolan plan ya da kategorilerden hareket ederek kurar \u2014 t\u0131pk\u0131 … bir Hegel gibi.
Bu, bir ger\u00e7ek. Hegel’in Ansiklopedi’sini, b\u00fct\u00fcn sa\u00e7malayan kuruntular\u0131 ile birlikte, bay D\u00fcbring’in son \u00e7\u00f6z\u00fcmlemede kesin do\u011frular\u0131 ile kar\u015f\u0131la\u015ft\u0131ral\u0131m. \u00d6nce bay D\u00fchring’de evrenin genel \u015femas\u0131n\u0131n bilgisini g\u00f6r\u00fcyoruz; Hegel, buna (sayfa 84) Mant\u0131k diyor. Sonra her ikisinde de, bu \u015fema ya da mant\u0131ksal kategorilerin do\u011faya uygulanmas\u0131n\u0131: do\u011fa felsefesini ve son olarak, insan d\u00fcnyas\u0131na uygulanmas\u0131n\u0131 g\u00f6r\u00fcyoruz: Hegel, buna Tin Felsefesi diyor. Buna g\u00f6re D\u00fchring dizisinin “i\u00e7 mant\u0131k d\u00fczeni”, bizi “tamamen kendili\u011finden bir bi\u00e7imde”, bu d\u00fczenin, hegelci okulun Berlin’deki gezginci yahudisi profes\u00f6r Michelet’nin g\u00f6zlerini ya\u015fartacak kadar etkileyen bir ba\u011fl\u0131l\u0131kla al\u0131nd\u0131\u011f\u0131 Hegel’in Ansiklopedi’sine g\u00f6t\u00fcr\u00fcyor.[1*]
\u0130\u015fte “Bilin\u00e7”, “D\u00fc\u015f\u00fcnce”, verilmi\u015f bir \u015fey, Varl\u0131\u011f\u0131n, Do\u011fan\u0131n bir ilk kar\u015f\u0131t\u0131 olarak, tamamen do\u011falc\u0131 bir anlamda al\u0131nd\u0131\u011f\u0131 zaman, ba\u015fa gelen \u015fey. Ondan sonra, Bilin\u00e7 ile Do\u011fan\u0131n, D\u00fc\u015f\u00fcnce ile Varl\u0131\u011f\u0131n, d\u00fc\u015f\u00fcnce yasalar\u0131 ile do\u011fa yasalar\u0131n\u0131n birbirlerine bu derece uymalar\u0131n\u0131 son derece tuhaf bulmak zorunda kal\u0131n\u0131r. Ama e\u011fer daha sonra d\u00fc\u015f\u00fcnce ile bilincin ne olduklar\u0131 ve nereden geldikleri sorulursa, bunlar\u0131n insan beyninin \u00fcr\u00fcn\u00fc olduklar\u0131 ve insan\u0131n da do\u011fan\u0131n, \u00e7evresi i\u00e7inde ve \u00e7evresi ile birlikte geli\u015fen bir \u00fcr\u00fcn\u00fcnderi ba\u015fka bir \u015fey olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr; bundan da, do\u011fal olarak, son \u00e7\u00f6z\u00fcmlemede, do\u011fa \u00fcr\u00fcnleri olan insan beyni \u00fcr\u00fcnlerinin, do\u011fan\u0131n b\u00fct\u00fcn\u00fc ile \u00e7eli\u015fki durumunda de\u011fil, uygunluk durumunda bulunduklan sonucu \u00e7\u0131kar.[2*]
Ama bay D\u00fchring sorunu b\u00f6ylesine yal\u0131n bir bi\u00e7imde incelemeyi kendine yediremezdi. O, yaln\u0131zca insanl\u0131k ad\u0131na de\u011fil \u2014ki bu da o denli k\u00f6t\u00fc bir \u015fey olmazd\u0131\u2014 ama b\u00fct\u00fcn bilin\u00e7li ve d\u00fc\u015f\u00fcnen g\u00f6ksel cisimlerin varl\u0131klar\u0131 ad\u0131na da d\u00fc\u015f\u00fcn\u00fcr. Ger\u00e7ekten, “bilin\u00e7 ve d\u00fc\u015f\u00fcncenin egemen ge\u00e7erliklerini ve mutlak do\u011fruluk savlar\u0131n\u0131, onlara insanal s\u0131fat\u0131n\u0131 uygulayarak d\u0131\u015ftalamak ya da yaln\u0131zca ku\u015fku konusu yapmak, bilin\u00e7 ve d\u00fc\u015f\u00fcncenin temel bi\u00e7imlerini de\u011ferden d\u00fc\u015f\u00fcrmek” olurdu.
Bunun sonucu, bir ba\u015fka g\u00f6k cisminin \u00fczerinde iki kere ikinin be\u015f etti\u011finden ku\u015fkuya d\u00fc\u015f\u00fclecek kadar ileri gidilmesini (sayfa 85) \u00f6nlemek i\u00e7in bay D\u00fchring, d\u00fc\u015f\u00fcnceyi “insanal” olarak nitelemekten sak\u0131nacak, b\u00f6ylece d\u00fc\u015f\u00fcnceyi, kendisini \u00fczerinde tan\u0131d\u0131\u011f\u0131m\u0131z tek ger\u00e7ek temelden, yani insandan ve do\u011fadan ay\u0131racak ve kabaca ve d\u00f6n\u00fc\u015fs\u00fcz bir bi\u00e7imde, bay D\u00fchring’i “epigon”, Hegel’in art\u00e7\u0131s\u0131 durumuna getiren bir ideoloji i\u00e7ine d\u00fc\u015f\u00fcrecektir. Ayr\u0131ca biz de, bay D\u00fchring’i \u00f6b\u00fcr g\u00f6ksel cisimler \u00fczerinde selamlamak olana\u011f\u0131n\u0131 s\u0131k s\u0131k bulaca\u011f\u0131z.
B\u00f6yle bir ideolojik temel \u00fczerinde materyalist bir \u00f6\u011freti kurulamayaca\u011f\u0131 kendili\u011finden anla\u015f\u0131l\u0131r. Bay D\u00fchring’in bir\u00e7ok kez do\u011fada bilin\u00e7li bir eylem bi\u00e7imini, yani herkesin anlayaca\u011f\u0131 dille, Tanr\u0131 denilen \u015feyi varsayd\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz.
Bununla birlikte, bizim ger\u00e7ek\u00e7i filozofumuzun, b\u00fct\u00fcn ger\u00e7ekli\u011fin temelini, ger\u00e7ek d\u00fcnya d\u0131\u015f\u0131nda d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na aktarmas\u0131n\u0131n ba\u015fka nedenleri de var. Bay D\u00fchring’in felsefesinin temelini olu\u015fturan \u015fey, bu genel evren \u015femas\u0131n\u0131n, Varl\u0131\u011f\u0131n bu kesin ilkelerinin bilimidir. Ne var ki, e\u011fer biz, evren \u015femas\u0131n\u0131 beyinden de\u011fil de, yaln\u0131zca beyin arac\u0131yla ger\u00e7ek d\u00fcnyadan, Varl\u0131\u011f\u0131n ilkelerini onun kendisinden \u00e7\u0131kar\u0131rsak, bunun i\u00e7in felsefeye de\u011fil, d\u00fcnya ve d\u00fcnyada olup biten \u015feyler \u00fczerine olumlu bilgilere gereksinme duyar\u0131z ve bundan \u00e7\u0131kan \u015fey de, art\u0131k, felsefe de\u011fil, pozitif bilimdir. Bu durumda bay D\u00fchring’in t\u00fcm kitab\u0131 bo\u015funa \u00e7abadan ba\u015fka bir \u015fey olmaz!
Daha ileri gidelim. E\u011fer felsefeye felsefe olarak art\u0131k bir gereksinme yoksa, hi\u00e7bir sisteme, hatta do\u011fal bir felsefe sistemine de gereksinme yoktur. Do\u011fal olaylar\u0131n t\u00fcm\u00fcn\u00fcn sistematik ili\u015fkiler taraf\u0131ndan birbirine ba\u011fland\u0131\u011f\u0131 fikri, bilimi her yerde, tekil i\u00e7inde oldu\u011fu gibi b\u00fct\u00fcn i\u00e7inde de, bu sistematik ili\u015fkileri g\u00f6stermeye iteler. Ama bu ili\u015fkilerin eksiksiz ve uygun bir kavray\u0131\u015f\u0131, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya sisteminin do\u011fru bir imgesi, bizim i\u00e7in her zaman oldu\u011fu gibi bir olanaks\u0131zl\u0131k olarak kal\u0131r. E\u011fer, insan evriminin herhangi bir d\u00f6neminde, zihinsel ve tarihsel oldu\u011fu denli fizik evren ili\u015fkilerinin de b\u00f6yle inand\u0131r\u0131c\u0131 ve kesin bir sistemi ger\u00e7ekle\u015fmi\u015f olsayd\u0131, bu, insan bilgi alan\u0131n\u0131n s\u0131n\u0131rlar\u0131na varm\u0131\u015f ve toplumun bu sistemle uyum i\u00e7inde \u00f6rg\u00fctlendi\u011fi andan (sayfa 86) ba\u015flayarak gelecekteki tarihsel geli\u015fme ask\u0131ya al\u0131nm\u0131\u015f oldu\u011fu anlam\u0131na gelirdi ki, bu da bir sa\u00e7mal\u0131k, tam bir anlams\u0131zl\u0131k olurdu. Demek ki, insanlar, \u015fu \u00e7eli\u015fki ile kar\u015f\u0131 kar\u015f\u0131ya bulunuyor: Bir yandan, t\u00fcm ili\u015fkileri i\u00e7inde evren sistemi \u00fczerine eksiksiz bir bilgi edinmek ve \u00f6te yandan, hem kendi \u00f6z nitelikleri ve hem de evren sisteminin niteli\u011fi nedeniyle, bu sorunu tamamen \u00e7\u00f6zmeye hi\u00e7bir zaman yetenekli olmamak. Ama bu \u00e7eli\u015fki, yaln\u0131zca iki etkenin, evrenin ve insan\u0131n niteli\u011fine dayanmaz; b\u00fct\u00fcn entelekt\u00fcel geli\u015fmenin ba\u015fl\u0131ca kald\u0131rac\u0131d\u0131r da, ve t\u0131pk\u0131, \u00f6rne\u011fin \u00e7\u00f6z\u00fcmlerini sonsuz bir dizi ya da s\u00fcrekli bir kesir i\u00e7inde bulan o matematik problemleri gibi, her g\u00fcn ve ara vermeden insanl\u0131\u011f\u0131n sonsuz ilerleyici evrimi i\u00e7inde \u00e7\u00f6z\u00fcmlenir. Ger\u00e7ekten, d\u00fcnya sisteminin d\u00fc\u015f\u00fcncedeki her yans\u0131mas\u0131, nesnel olarak tarihsel durum ve \u00f6znel olarak d\u00fc\u015f\u00fcnce sahibinin fizik ve ruhsal niteli\u011fi nedeniyle s\u0131n\u0131rl\u0131d\u0131r ve s\u0131n\u0131rl\u0131 kal\u0131r. Ama bay D\u00fchring, kendi d\u00fc\u015f\u00fcnce bi\u00e7iminin, d\u00fcnyan\u0131n \u00f6znel olarak s\u0131n\u0131rl\u0131 bir tasar\u0131m\u0131n\u0131n b\u00fct\u00fcn karars\u0131zl\u0131\u011f\u0131n\u0131 d\u0131\u015ftalayan bir nitelikte oldu\u011funu \u00f6nceden bildirir. Daha \u00f6nce onun olanakl\u0131 b\u00fct\u00fcn g\u00f6ksel cisimler \u00fczerinde, her yerde haz\u0131r ve naz\u0131r oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fck. \u015eimdi her \u015feyi bilir oldu\u011funu da g\u00f6r\u00fcyoruz. O, bilimin son sonu\u00e7lar\u0131n\u0131 \u00e7\u00f6zm\u00fc\u015f, onun gelece\u011fini duvarla \u00e7evirmi\u015ftir.
Varl\u0131\u011f\u0131n temel bi\u00e7imleri gibi, bay D\u00fchring b\u00fct\u00fcn ar\u0131 matemati\u011fi de, a priori, yani d\u0131\u015f d\u00fcnyan\u0131n bize sundu\u011fu deneylerden yararlanmaks\u0131z\u0131n ve onlar\u0131 beyninden \u00e7\u0131kararak imal edebilece\u011fini d\u00fc\u015f\u00fcn\u00fcr. Ar\u0131 matematikte, anl\u0131k (m\u00fcdrike) “kendi ba\u015f\u0131na \u00f6zg\u00fcrce yaratt\u0131\u011f\u0131 ve tasarlad\u0131\u011f\u0131 \u015feyle” u\u011fra\u015f\u0131r; say\u0131 ve bi\u00e7im kavramlar\u0131 “onun yeterli konusu ve \u00f6z yarat\u0131s\u0131”d\u0131r ve b\u00f6ylece matematik “\u00f6zel deneyim ve d\u00fcnyan\u0131n ger\u00e7ek i\u00e7eri\u011finden ba\u011f\u0131ms\u0131z bir de\u011fere” sahiptir.
Ar\u0131 matemati\u011fin her bireyin \u00f6zel deneyiminden ba\u011f\u0131ms\u0131z olarak ge\u00e7erli olmas\u0131 ku\u015fkusuz do\u011frudur ve bu, b\u00fct\u00fcn bilimlerin t\u00fcm kan\u0131tlanm\u0131\u015f olgular\u0131 ve hatta genel olarak b\u00fct\u00fcn olgular i\u00e7in b\u00f6yledir. Manyetik kutuplar, suyun hidrojen ve oksijenden bile\u015fmesi olgusu, Hegel’in \u00f6lm\u00fc\u015f ve bay D\u00fchring’in ya\u015famakta oldu\u011fu olgusu, b\u00fct\u00fcn bu olgular, benim (sayfa 87) ya da ba\u015fka bireylerin ki\u015fisel deneyiminden, hatta i\u00e7i rahat olanlar\u0131n uykusuna dald\u0131\u011f\u0131 andan ba\u015flayarak, bay D\u00fchring’in bile ki\u015fisel deneyiminden ba\u011f\u0131ms\u0131z olarak ge\u00e7erli olgulard\u0131r. Ama ar\u0131 matematikte, anl\u0131\u011f\u0131n yaln\u0131zca kendi \u00f6z yarat\u0131lan ve d\u00fc\u015f\u00fcnceleriyle u\u011fra\u015ft\u0131\u011f\u0131 hi\u00e7 de do\u011fru de\u011fildir; say\u0131 ve bi\u00e7im kavramlar\u0131, ger\u00e7ek d\u00fcnyadan ba\u015fka hi\u00e7bir yerden gelmemi\u015ftir. \u0130nsanlar\u0131n saymay\u0131, yani ilk aritmetik i\u015flemi yapmayi \u00f6\u011frendi\u011fi on parmak, her \u015fey olabilir, yaln\u0131zca anl\u0131\u011f\u0131n \u00f6zg\u00fcr bir yarat\u0131s\u0131 olamaz. Saymak i\u00e7in, say\u0131lacak \u015feylerin varl\u0131\u011f\u0131 yetmez, ayr\u0131ca bu \u015feyleri, say\u0131lar\u0131 d\u0131\u015f\u0131ndaki b\u00fct\u00fcn \u00f6b\u00fcr niteliklerden soyutlayarak g\u00f6z\u00f6n\u00fcne alabilme yetisi de gereklidir, \u2014 ve bu yeti, deneyim \u00fczerine kurulu uzun bir tarihsel geli\u015fmenin sonucudur. T\u0131pk\u0131 say\u0131 kavram\u0131 gibi bi\u00e7im kavram\u0131 da, d\u0131\u015f d\u00fcnyadan al\u0131nm\u0131\u015f ve ar\u0131 d\u00fc\u015f\u00fcnce \u00fcr\u00fcn\u00fc olarak benden f\u0131\u015fk\u0131rmam\u0131\u015ft\u0131r. Bi\u00e7im kavram\u0131na varmadan \u00f6nce bi\u00e7imleri olan \u015feylerin varolmas\u0131 ve bi\u00e7imlerinin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131 gerekmi\u015ftir. Ar\u0131 matematik, nesne olarak, uzaysal bi\u00e7imler ve ger\u00e7ek, d\u00fcnyan\u0131n nicel ili\u015fkilerini, yani \u00e7ok somut bir konuyu al\u0131r. Bu konunun son derece soyut bir bi\u00e7im alt\u0131nda g\u00f6r\u00fcnmesi, onun d\u0131\u015f d\u00fcnyada yer alan k\u00f6kenini ancak \u00fcst\u00fcnk\u00f6r\u00fc bir \u00f6rt\u00fcyle gizleyebilir. Do\u011frusu \u015fudur ki, bu bi\u00e7im ve bu ili\u015fkileri kendi anl\u0131klar\u0131 i\u00e7inde inceleyebilmek i\u00e7in onlar\u0131 i\u00e7eriklerinden b\u00fcsb\u00fct\u00fcn ay\u0131rmak, bu i\u00e7eri\u011fi \u00f6nemsiz olarak bir k\u00f6\u015feye b\u0131rakmak gerekir; boyutsuz noktalar, kal\u0131nl\u0131\u011f\u0131 ve geni\u015fli\u011fi olmayan \u00e7izgiler, a’lar, b’ler, x’ler, y’ler, de\u011fi\u015fmezler ve de\u011fi\u015fkenler i\u015fte b\u00f6yle elde edilir ve ancak sonunda anl\u0131\u011f\u0131n \u00f6zg\u00fcr yarat\u0131 ve d\u00fc\u015f\u00fcncelerine, yani sanal b\u00fcy\u00fckl\u00fcklere var\u0131l\u0131r. Hatta, g\u00f6r\u00fcn\u00fc\u015fte, matematik b\u00fcy\u00fckl\u00fckler birbirinden \u00e7\u0131ksalar bile, bu, onlar\u0131n a priori k\u00f6kenlerini de\u011fil, yaln\u0131zca ussal ba\u011flant\u0131lar\u0131n\u0131 tan\u0131tlar. Bir silindir bi\u00e7imini, bir dikd\u00f6rtgeni kenarlar\u0131ndan biri y\u00f6resinde d\u00f6nd\u00fcr\u00fclmesinden \u00e7\u0131karma fikrine varacak denli ileri gitmeden \u00f6nce, bi\u00e7imleri ne denli kusurlu olursa olsun, bir dizi ger\u00e7ek dikd\u00f6rtgen ve silindiri incelemi\u015f olmak gerekir. B\u00fct\u00fcn \u00f6b\u00fcr bilimler gibi matematik de, insanlar\u0131n gereksinmelerinden, yer\u00f6l\u00e7\u00fcm\u00fc ve kaplar\u0131n hacmini \u00f6l\u00e7mekten, zaman\u0131n (sayfa 88)ar\u0131 matematik, d\u00fcnyadan \u00e7\u0131kar\u0131lm\u0131\u015f ve onu bile\u015ftiren bi\u00e7imlerin bir par\u00e7as\u0131ndan ba\u015fka bir \u015fey olmamas\u0131na kar\u015f\u0131n, sonradan, acuna (evrene) i\u015fte b\u00f6yle uygulanm\u0131\u015ft\u0131r \u2014 onun uygulanabilir olmas\u0131nin ek nedeni de, i\u015fte budur.
Bay D\u00fchring nas\u0131l ki t\u00fcm ar\u0131 matemati\u011fi, deneyimin hi\u00e7bir katk\u0131s\u0131 olmaks\u0131z\u0131n, “ar\u0131 mant\u0131\u011f\u0131n kendine g\u00f6re, kan\u0131ta elveri\u015fli olmayan ve buna gereksinmesi de bulunmayan” matematik belitlerden (aksiyomlardan) \u00e7\u0131karabilece\u011fine ve sonra onu d\u00fcnyaya uygulayabilece\u011fine inan\u0131yorsa, t\u0131pk\u0131 \u00f6yle, \u00f6nce Varl\u0131\u011f\u0131n temel bi\u00e7imlerini, b\u00fct\u00fcn bilginin yal\u0131n \u00f6\u011felerini, felsefe belitlerini beyninden, t\u00fcm felsefe ya da evren \u015femas\u0131n\u0131 da bundan \u00e7\u0131karabilece\u011fini ve do\u011faya ve insanlar d\u00fcnyas\u0131na bu kendi anayasas\u0131n\u0131 ihsan l\u00fctfunda bulunabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyor.[3*] Ne yaz\u0131k ki do\u011fa, 1850 y\u0131l\u0131n\u0131n Manteuffel Prusyal\u0131lar\u0131ndan bile\u015fmez \u2014 ve insanlar\u0131n d\u00fcnyas\u0131, ancak \u00e7ok k\u00fc\u00e7\u00fck bir b\u00f6l\u00fcm\u00fc bak\u0131m\u0131ndan o t\u00fcrl\u00fc Prusyal\u0131lardan bile\u015fir.
Matematik belitler, matemati\u011fin mant\u0131ktan alma zorunda bulundu\u011fu zihinsel i\u00e7eri\u011fin son derece de\u011fersiz d\u0131\u015favurumlar\u0131d\u0131rlar. Bu belitler ikiye indirgenebilir:
1. B\u00fct\u00fcn, par\u00e7adan daha b\u00fcy\u00fckt\u00fcr. Bu \u00f6nerme, tam bir gereksiz yinelemedir, \u00e7\u00fcnk\u00fc nicel “par\u00e7a” fikri \u00f6nceden belirli bir bi\u00e7imde “b\u00fct\u00fcn” fikri ile ilgilidir, \u015fu anlamda ki “par\u00e7a” s\u00f6zc\u00fc\u011f\u00fc, kendi ba\u015f\u0131na, nicel “b\u00fct\u00fcn”\u00fcn bir\u00e7ok nicel “par\u00e7a”dan meydana geldi\u011fini i\u00e7erir. Bunu a\u00e7\u0131k\u00e7a saptayarak, s\u00f6z\u00fc ge\u00e7en belit bizi bir ad\u0131m bile ileri g\u00f6t\u00fcrmez. Hatta, bu gereksiz yineleme: bir b\u00fct\u00fcn, bir\u00e7ok par\u00e7adan meydana gelen bir \u015feydir; bir par\u00e7a, bir\u00e7o\u011fu bir b\u00fct\u00fcn meydana getiren bir \u015feydir; \u00f6yleyse par\u00e7a b\u00fct\u00fcnden daha k\u00fc\u00e7\u00fckt\u00fcr diyerek, (sayfa 89) yineleminin de\u011fersizli\u011finin, i\u00e7eri\u011fin de\u011fersizli\u011fini daha da ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir form\u00fcl arac\u0131yla, belirli bir \u00f6l\u00e7\u00fcde tan\u0131tlanabilir de.
2. E\u011fer iki b\u00fcy\u00fckl\u00fck, ayr\u0131 ayr\u0131 bir \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fckl\u00fc\u011fe e\u015fitseler, bunlar kendi aralar\u0131nda birbirlerine de e\u015fittirler. Bu \u00f6nerme, Hegel’in de g\u00f6stermi\u015f oldu\u011fu gibi,[4*] mant\u0131\u011f\u0131n do\u011frulu\u011funu g\u00fcvence alt\u0131na ald\u0131\u011f\u0131, \u00f6yleyse ar\u0131 matemati\u011fin d\u0131\u015f\u0131nda da olsa, tan\u0131tlanm\u0131\u015f olan bir tas\u0131md\u0131r. E\u015fitlik ve e\u015fitsizlik \u00fczerine \u00f6b\u00fcr belitler, bu tas\u0131m\u0131n mant\u0131ksal geni\u015fletilmelerinden ba\u015fka bir \u015fey de\u011fildir.
Bu yavan \u00f6nermeler, matematikte olsun, ba\u015fka alanda olsun, hi\u00e7bir yere g\u00f6t\u00fcrmezler. \u0130lerlemek i\u00e7in, i\u015fin i\u00e7ine ger\u00e7ek ili\u015fkileri, ger\u00e7ek cisimlerden al\u0131nm\u0131\u015f uzamsal ili\u015fki ve bi\u00e7imleri sokmak zorunday\u0131z. \u00c7izgiler, y\u00fczeyler, a\u00e7\u0131lar, \u00e7okgenler, k\u00fcpler, k\u00fcreler, vb., hepsi de ger\u00e7eklikten al\u0131nm\u0131\u015f fikirlerdir ve ilk \u00e7izginin, bir noktan\u0131n uzayda yer de\u011fi\u015ftirmesinden, ilk y\u00fczeyin, bir \u00e7izginin yer de\u011fi\u015ftirmesinden, ilk cismin de bir y\u00fczeyin yer de\u011fi\u015ftirmesinden vb. do\u011fdu\u011funu s\u00f6yleyen matematik\u00e7ilere inanmak i\u00e7in, okkal\u0131 bir ideolojik b\u00f6nl\u00fck gerekir. Buna kar\u015f\u0131 dil bile ba\u015fkald\u0131r\u0131r. \u00dc\u00e7 boyutlu bir matematik bi\u00e7im, cisim, corpus solidum, yani Latincede elle tutulur bir kat\u0131l\u0131k olarak adland\u0131r\u0131l\u0131r; demek ki hi\u00e7 de anl\u0131\u011f\u0131n \u00f6zg\u00fcr d\u00fc\u015f\u00fcncesinden de\u011fil, kat\u0131 ger\u00e7eklikten al\u0131nm\u0131\u015f bir ad ta\u015f\u0131r.
Ama o kadar uza\u011fa gitmeye ne gerek var? Bay D\u00fchring, 42. ve 43. sayfalarda,[5*] ar\u0131 matemati\u011fin deneyim d\u00fcnyas\u0131ndan ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131, \u00f6nselli\u011fini, anl\u0131\u011f\u0131n kendi \u00f6z yarat\u0131 ve d\u00fc\u015f\u00fcnceleriyle u\u011fra\u015fmas\u0131 bi\u00e7iminde, esrime i\u015finde \u015fak\u0131d\u0131ktan sonra, 63. sayfada \u015f\u00f6yle der:
“Ger\u00e7ekten bu matematik \u00f6\u011felerin (say\u0131, b\u00fcy\u00fckl\u00fck, zaman, uzay ve geometrik hareket) yaln\u0131zca bi\u00e7imleri bak\u0131m\u0131ndan ideal olduklar\u0131 … \u00f6yleyse, mutlakb\u00fcy\u00fckl\u00fcklerin, t\u00fcrleri ne olursa olsun, tamamen g\u00f6rg\u00fcc\u00fcl (empirique) bir \u015fey olduklar\u0131 …. [ama] matematik \u015femalar\u0131n deneyden kopuk ve (sayfa 90) gene de yeterli bir bi\u00e7imde belirginle\u015ftirilmeye yatk\u0131n \u015feyler olduklar\u0131 kolayca unutulur.”
Bu, her t\u00fcrl\u00fc soyutlama i\u00e7in az\u00e7ok do\u011frudur, ama hi\u00e7bir zaman onun ger\u00e7eklikten \u00e7\u0131kar\u0131lmad\u0131\u011f\u0131n\u0131 tan\u0131tlamaz. Evren \u015femas\u0131nda, ar\u0131 matematik ar\u0131 d\u00fc\u015f\u00fcnceden f\u0131\u015fk\u0131rm\u0131\u015ft\u0131; \u2014 do\u011fa felsefesinde, ar\u0131 matematik d\u0131\u015f d\u00fcnyadan al\u0131nm\u0131\u015f, sonra ayr\u0131lm\u0131\u015f, tamamen g\u00f6rg\u00fcc\u00fcl bir \u015feydir. Peki ama, hangisine inanal\u0131m? (sayfa 91)<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130R\u0130NC\u0130 KISIM FELSEFE – SINIFLAMA. \u00d6NSELC\u0130L\u0130K Felsefe, bay D\u00fchring’e g\u00f6re, d\u00fcnya ve ya\u015fam bilincinin en y\u00fcksek bi\u00e7iminin geli\u015fmesidir ve anlam geni\u015flemesi yoluyla, b\u00fct\u00fcn bilgi ve b\u00fct\u00fcn istek ilkelerini kapsar. Herhangi bir bilgi, bir e\u011filim ya da bir varolu\u015f bi\u00e7imleri grubu dizisi, kendini insan bilinci \u00f6n\u00fcne koyar koymaz, bu fig\u00fcrlerin ilkeleri zorunlu bir bi\u00e7imde felsefenin konusu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":{"0":"post-287","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-anti-duhring-friedrich-engels"},"yoast_head":"\nAnti-D\u00fchring - Felsefe | S\u0131n\u0131flama,\u00d6nselcilik - Friedrich Engels - 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\/03\/01\/anti-duhring-felsefe-siniflamaonselcilik-friedrich-engels\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Anti-D\u00fchring - Felsefe | S\u0131n\u0131flama,\u00d6nselcilik - Friedrich Engels\" \/>\n<meta property=\"og:description\" content=\"B\u0130R\u0130NC\u0130 KISIM FELSEFE – SINIFLAMA. \u00d6NSELC\u0130L\u0130K Felsefe, bay D\u00fchring’e g\u00f6re, d\u00fcnya ve ya\u015fam bilincinin en y\u00fcksek bi\u00e7iminin geli\u015fmesidir ve anlam geni\u015flemesi yoluyla, b\u00fct\u00fcn bilgi ve b\u00fct\u00fcn istek ilkelerini kapsar. 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