{"id":4181,"date":"2010-02-09T15:27:29","date_gmt":"2010-02-09T12:27:29","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/09\/yunan-felsefesi-tarihi-karl-vorlander\/"},"modified":"2010-02-09T15:27:29","modified_gmt":"2010-02-09T12:27:29","slug":"yunan-felsefesi-tarihi-karl-vorlander","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/yunan-felsefesi-tarihi-karl-vorlander\/","title":{"rendered":"Yunan Felsefesi Tarihi | Karl Vorlander"},"content":{"rendered":"

Yunan sanat\u0131 ve felsefesi s\u00f6z konusu oldu\u011funda, d\u00fc\u015f\u00fcncenin her \u015feyden \u00f6nce Attika y\u00f6resine d\u00f6nd\u00fcr\u00fclmesi al\u0131\u015fkanl\u0131k haline gelmi\u015ftir. \u00c7\u00fcnk\u00fc bu toprak, adeta g\u00fczel sanatlar\u0131n ve ilimlerin koruyucusu kabul edilen perilerin dinlenme yeri gibidir. Fakat ilim \u015fevki, yani ilmin ilim oldu\u011fu i\u00e7in elde edilme arzu ve \u00e7abas\u0131 Yunan milletinde ilk kez uyand\u0131\u011f\u0131 zamanda, yani Hz. \u0130sa’n\u0131n do\u011fumundan 600 y\u0131l kadar \u00f6nce, Yunan kolonileri gerek madd\u00ee uygarl\u0131k, gerekse manev\u00ee k\u00fclt\u00fcr bak\u0131m\u0131ndan ana vatana b\u00fct\u00fcn\u00fcyle \u00fcst\u00fcn bulunuyorlard\u0131. Ba\u015flang\u0131\u00e7ta, genel bi\u00e7imde ilimle bir ve ayn\u0131 \u015fey oldu\u011funu g\u00f6sterdi\u011fimiz felsefe,as\u0131l Yunanistan’da de\u011fil, belki K\u00fc\u00e7\u00fck Asya’da, G\u00fcney \u0130talya da ve Trakya’da do\u011fu\u015f be\u015fi\u011fini bulmu\u015ftur.<\/p>\n

Fakat bu \u00fc\u00e7 Yunan kolonisi olan topraklar aras\u0131nda K\u00fc\u00e7\u00fck Asya’n\u0131n bat\u0131 k\u0131y\u0131s\u0131 ve \u00f6zellikle \u0130yonya a\u015firetlerinin ya\u015fad\u0131\u011f\u0131 orta b\u00f6l\u00fcm\u00fc, tek\u00e2m\u00fcl bak\u0131m\u0131ndan di\u011ferlerinden \u00e7ok ilerideydi. \u0130yonyal\u0131lar\u0131n endi\u015fesiz bir t\u00fcccar kafas\u0131, g\u00f6z\u00fcpek bir giri\u015fim ruhu vard\u0131; k\u00fc\u00e7\u00fck \u015fehir sakinlerine \u00f6zg\u00fc olan dar g\u00f6r\u00fc\u015f dairesini a\u015fm\u0131\u015flar, Adalar Denizi bir kapal\u0131 Yunan denizi haline geldikten sonra yabana iklimlere varm\u0131\u015flar, Akdeniz’in b\u00fct\u00fcn k\u0131y\u0131lar\u0131n\u0131 yeni kolonilerle veya ticaret \u015fubeleriyle doldurmu\u015flard\u0131. \u0130yonya \u015fehirlerinde \u00fc\u00e7 yery\u00fcz\u00fc k\u0131tas\u0131n\u0131n \u00fcr\u00fcn ve mamulleri toplan\u0131yordu; refah artt\u0131k\u00e7a anavatanda hen\u00fcz s\u00fcregelen atalar \u00f6rf\u00fcn\u00fcn de kabal\u0131\u011f\u0131 siliniyor, sertli\u011fi yumu\u015fuyordu. Ger\u00e7i bunun zararl\u0131 sonucu olarak baz\u0131 ahlak\u00ee k\u00f6t\u00fcl\u00fckler ortaya \u00c7\u0131k\u0131yordu, fakat g\u00fczel sanatlar ve ilim vadisinde ortaya konulan gayretler de hayata daha y\u00fcksek bir i\u00e7erik kazand\u0131rmay\u0131 m\u00fcmk\u00fcn k\u0131l\u0131yordu. Ge\u00e7imdeki bu kolayl\u0131k ve k\u0131smen Do\u011fu \u00fclkelerinin debdebe ve g\u00f6steri\u015fi derecesine varan bir zenginlik yan\u0131nda, Yunan sanat\u0131n\u0131n da bu k\u0131tada do\u011fmu\u015f ve ilk vatan\u0131m bulmu\u015f olmas\u0131 bir rastlant\u0131 eseri de\u011fildir.<\/p>\n

Daha M. O. 590 tarihlerinde Ephesus’daki muazzam Artem\u0131s tap\u0131na\u011f\u0131n\u0131n yap\u0131m\u0131na ba\u015flan\u0131yor; Homeros’un \u015fiirlerinin meydana gelmi\u015f ve ilk defa olarak terenn\u00fcm edilmi\u015f oldu\u011fu yerlerde, Orta Asya Yunanl\u0131lar\u0131n\u0131n adalarda ve la y\u0131larda kurduklar\u0131 \u015fehirlerde de lirizm ilk temsilcilerini buluyor Parvush, Archilochos, Kolofonlu Mimnermos, Sappho ve Anakreon Bunlardan bizi ilgilendiren y\u00f6n, yaln\u0131zca vecizeler, uygulamaya dayal\u0131 d\u00fcsturlar ifadesiyle me\u015fgul olan, hayat bilgeli\u011fini \u00f6zl\u00fc s\u00f6zler \u015feklinde anlatan edebiyat b\u00f6l\u00fcm\u00fcd\u00fcr. \u0130\u015fte ahl\u00e2k\u00ee vecizeler i\u00e7eren bu k\u0131sa \u015fiirlerde yaln\u0131zca ki\u015fiye ait duygular\u0131n de\u011fil, belki ilk olarak ve a\u00e7\u0131k bir bi\u00e7imde ahlak\u00ee d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn de kendini if\u00e2de etti\u011fini g\u00f6r\u00fcyoruz. Bu ahl\u00e2k\u00ee d\u00fc\u015f\u00fcn\u00fc\u015f \u00fcstatlar\u0131 olarak gelenek taraf\u0131ndan tan\u0131nm\u0131\u015f olan “Yedi Bilge” vard\u0131r. Fakat bunlardan yaln\u0131z d\u00f6rd\u00fcn\u00fcn (Thales, Bias, Pittakos ve Solon) isimleri her tarafta s\u00f6z birli\u011fiyle an\u0131l\u0131r.<\/p>\n

Onlar\u0131n tan\u0131nm\u0131\u015f olan “kendini bil!” s\u00f6z\u00fc, bilgiye ili\u015fkin \u00e7abalar\u0131n\u0131 belirler ve nitelendirir, ahl\u00e2klar\u0131n\u0131n ba\u015fl\u0131ca i\u00e7eri\u011fi de “hi\u00e7bir \u015fey s\u0131n\u0131n a\u015fmamak” s\u00f6z\u00fcnde belirdi\u011fi \u00fczere, Yunanl\u0131lara \u00f6zg\u00fc olan bir tarzda \u0131l\u0131ml\u0131l\u0131\u011fa \u00f6nem verilmesindedir. Politik ve toplumsal a\u00e7\u0131dan da, eski durum ve \u015fartlar bir de\u011fi\u015fime u\u011fram\u0131\u015ft\u0131r, bunu da k\u0131saca ifade edebiliriz: Eski b\u00fcy\u00fck soylar, b\u00fcy\u00fck aileler \u00f6nemden d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f, ya demokrasi veya zorbalar\u0131n bask\u0131s\u0131yla (Tyrannie) bireyin g\u00fcc\u00fc serbest\u00e7e geli\u015febilmi\u015ftir. S\u00f6z\u00fcn\u00fc etti\u011fimiz ahl\u00e2k\u00ee \u015fiirlerde politik parti kavgalar\u0131 \u00f6nemli bir rol oynad\u0131\u011f\u0131 gibi, isimlerini sayd\u0131\u011f\u0131m\u0131z ilk filozoflardan (bilgeler) bir b\u00f6l\u00fcm\u00fc de mensup olduklar\u0131 devletlerin kanun koyucular\u0131 idiler. Bundan ba\u015fka Yunan’da felsefe ba\u015flang\u0131c\u0131 i\u00e7in kesin \u00f6nemi bulunan bir olay\u0131n ger\u00e7ekle\u015fmesi, pozitif ilimlerle ba\u011flant\u0131 olay\u0131n\u0131n ger\u00e7ekle\u015fmesi, kolonilerde \u00e7ok erkenden \u0130mk\u00e2n dairesine girmi\u015fti. Daha M. \u00f6. 600 y\u0131llar\u0131nda iken koloni Yunanl\u0131lar\u0131na, Do\u011fu’nun eski uygarl\u0131k kavimleriyle tic\u00e2ret ili\u015fkilerinde bulunmalar\u0131 sayesinde, zengin bir bilgi hazinesi akm\u0131\u015f bulunuyordu.<\/p>\n

Onlar\u0131n astronomi, aritmetik ve geometride Keld\u00e2nilere, Fenikelilere ve M\u0131s\u0131rl\u0131lara bir\u00e7ok bilgileri bor\u00e7lu olduklar\u0131m kabul edebiliriz. Kolonilerdeki Yunanl\u0131lar\u0131n co\u011frafya bilgileri de, uzaklara varan deniz ve kara gezileri sayesinde daha o zamandan olduk\u00e7a y\u00fcksek bir dereceye eri\u015fmi\u015fti. Tarih yazarl\u0131\u011f\u0131na gelince, \u00f6nceki masal t\u00fcr\u00fcnden tasvirler yerine logograf (Logographe) denilen yazarlar\u0131n, d\u00fc\u015f\u00fcnmeye bir mevki veren \u00e7al\u0131\u015fmalar\u0131 ge\u00e7ti. Her bir ki\u015fisel bilgi Do\u011fu’dan nas\u0131l elde edilmi\u015ftir meselesi, felsefe tarihi yazar\u0131n\u0131 az ilgilendirir. Buna kar\u015f\u0131l\u0131k, ileride g\u00f6rece\u011fimiz \u00fczere ilk filozoflar\u0131n ayn\u0131 zamanda pozitif bilim adamlar\u0131 olduklar\u0131n\u0131 kay\u0131t ve zaptetmek \u00f6nem ta\u015f\u0131r. . Nihayet Yunan felsefesinin, felsefe meselelerini ortaya koyarken hangi istikamete do\u011fru y\u00f6nelerek hareket etti\u011fi ve ara\u015ft\u0131rmalar\u0131n\u0131n konusunun ne oldu\u011fu y\u00f6n\u00fcne gelince, din\u00ee d\u00fc\u015f\u00fcncede meydana gelen bir de\u011fi\u015fim dikkate al\u0131nmal\u0131d\u0131r. Bu de\u011fi\u015fim, bu tarihte ger\u00e7ekle\u015fiyor ve asl\u0131nda Boiotial\u0131 bir \u015fair olan ve \u00f6\u011fretici \u015fiirler yazm\u0131\u015f bulunan Hesiodos’un Yunan mitolojilerini ve tanr\u0131lar\u0131n\u0131n soylar\u0131m anlatan eserinde (Theogonie) bir tohum halinde gizli olarak yer al\u0131yor: Mitolojiden kaynaklanan tanr\u0131lar\u0131n soya\u011fac\u0131ndan ba\u015fka, hen\u00fcz efsanev\u00ee bir \u015fekle sahip olan bir evrenin olu\u015fmas\u0131 sistemi (Cosmogonie) g\u00f6r\u00fcnmeye ba\u015fl\u0131yor. Orfeus\u00e7ular (ki bunlar\u0131n atas\u0131 ve pirinin Trakyal\u0131 \u015fark\u0131c\u0131 Orpheus oldu\u011fu rivayet edilir) Olimpos tanr\u0131lar\u0131n\u0131n olu\u015fturdu\u011fu ne\u015feli \u00e7evre ile de\u011fil, belki b\u00fct\u00fcn varl\u0131klar\u0131n bir ilk ilkeden t\u00fcretilmesiyle me\u015fguld\u00fcrler. Bu ilk ilkeyi de geli\u015fmemi\u015f herhangi bir t\u00f6z (gece, hava kaos, g\u00f6k veya okyanus) olarak tasavvur ederler. Bu esnada bir di\u011fer, fakat daha sonra olan d\u00fc\u015f\u00fcnce istikameti ortaya \u00e7\u0131kar. Onun ba\u015f\u0131 olarak ilk Yunan nesircilerinden biri olan Syroslu Pherekydes (500 tarihlerinde) an\u0131l\u0131r.<\/p>\n

Bu \u00f6\u011fretiye g\u00f6re, b\u00fct\u00fcn evrenin ortaya \u00e7\u0131k\u0131\u015f\u0131nda her \u015feyin d\u00fczenleyicisi olan Zeus’un (toprak ve zaman ile birlikte) varl\u0131\u011f\u0131 ortaya konulmal\u0131d\u0131r. Aristo, bu antik Yunan \u00f6\u011fretisine mensup olanlara \u0130l\u00e2hiyat\u00e7\u0131lar diyor. Bu il\u00e2hiyat\u00e7\u0131lar evrenin olu\u015fumunu ara\u015ft\u0131rmakla, ilmin ara\u015ft\u0131rma konusunu benimsemi\u015f oluyorlar, ilim de, b\u00fct\u00fcn varl\u0131klar\u0131n nas\u0131l meydana geldi\u011fini, ilk ilkenin neden ibaret oldu\u011funu soru\u015fturur. Fakat ilim art\u0131k bir mitoloji tarz\u0131nda sormaz ve yine o tarzda cevap vermez, belki kavramsal d\u00fc\u015f\u00fcnce tarz\u0131nda sorusunu ve cevab\u0131m ortaya koyar, ilim, zaman bak\u0131m\u0131ndan ilk ilkeyi ve tanr\u0131sal temel t\u00f6z\u00fc (cevher) ara\u015ft\u0131rmaz, belki e\u015fyan\u0131n b\u00fct\u00fcn de\u011fi\u015fimi s\u0131ras\u0131nda sabit, sonsuz ve s\u00fcrekli kalan madde ve t\u00f6z\u00fc tan\u0131mak ister. Yunanl\u0131lar\u0131n ilk felsefesi do\u011fa (tabiat) felsefesidir, onlar\u0131n ilk kavram\u0131 olan “arkhe” (ilk ilke) kavram\u0131, bir kimya kavram\u0131d\u0131r: Temel ilke ve t\u00f6z (asl\u00ee madde) demektir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yunan sanat\u0131 ve felsefesi s\u00f6z konusu oldu\u011funda, d\u00fc\u015f\u00fcncenin her \u015feyden \u00f6nce Attika y\u00f6resine d\u00f6nd\u00fcr\u00fclmesi al\u0131\u015fkanl\u0131k haline gelmi\u015ftir. \u00c7\u00fcnk\u00fc bu toprak, adeta g\u00fczel sanatlar\u0131n ve ilimlerin koruyucusu kabul edilen perilerin dinlenme yeri gibidir. Fakat ilim \u015fevki, yani ilmin ilim oldu\u011fu i\u00e7in elde edilme arzu ve \u00e7abas\u0131 Yunan milletinde ilk kez uyand\u0131\u011f\u0131 zamanda, yani Hz. \u0130sa’n\u0131n do\u011fumundan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4181","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nYunan Felsefesi Tarihi | Karl Vorlander - 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\/02\/09\/yunan-felsefesi-tarihi-karl-vorlander\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yunan Felsefesi Tarihi | Karl Vorlander\" \/>\n<meta property=\"og:description\" content=\"Yunan sanat\u0131 ve felsefesi s\u00f6z konusu oldu\u011funda, d\u00fc\u015f\u00fcncenin her \u015feyden \u00f6nce Attika y\u00f6resine d\u00f6nd\u00fcr\u00fclmesi al\u0131\u015fkanl\u0131k haline gelmi\u015ftir. \u00c7\u00fcnk\u00fc bu toprak, adeta g\u00fczel sanatlar\u0131n ve ilimlerin koruyucusu kabul edilen perilerin dinlenme yeri gibidir. 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