{"id":4183,"date":"2010-02-09T23:14:31","date_gmt":"2010-02-09T20:14:31","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/"},"modified":"2010-02-09T23:14:31","modified_gmt":"2010-02-09T20:14:31","slug":"heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/","title":{"rendered":"Heidegger Felsefesinde ‘ Varl\u0131k ‘\u0131n Anlam\u0131 \u00dczerine | Dr. Abdulkadir \u00c7\u00dc\u00c7EN"},"content":{"rendered":"

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Bu makalenin amac\u0131 Martin Heidegger’in “Varl\u0131k”\u0131n anlam\u0131n\u0131n ne oldu\u011fu sorusuna geleneksel felsefe ile girmi\u015f oldu\u011fu tart\u0131\u015fma \u00e7evresinde yeni bir yakla\u015f\u0131mla Varl\u0131k konusunu yeniden felsefenin temel konusu yapmas\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Heidegger geleneksel felsefeyi sorgulamaya ve yeniden yorumlamaya Franz Brentano’nun Aristo’ya G\u00f6re Varl\u0131\u011f\u0131n \u00c7ok \u00c7e\u015fitli Anlam\u0131 \u00dczerine” adl\u0131 doktora tezini incelemesiyle ba\u015flar. Heidegger’in Varl\u0131k kavram\u0131yla olan ilgisi onu felsefeyi yeniden yorumlamas\u0131na yol a\u00e7ar; \u00c7\u00fcnk\u00fc’Telsefenin amac\u0131 Varl\u0131\u011f\u0131n ger\u00e7ekten ne oldu\u011funu kavramakt\u0131r” De\u011fi\u015fik bir de\u011fi\u015fle, felsefe yapmak Varl\u0131\u011f\u0131n anlam\u0131n\u0131 sorgulayan sorular sorarak onu a\u00e7\u0131klamakt\u0131r. B\u00f6ylece felsefe Varl\u0131k \u00fczerine yap\u0131lan bir sorgulamad\u0131r ve felsefe Varl\u0131kla ba\u015flar. Bunun i\u00e7in Heidegger’e g\u00f6re felsefe t\u00fcm nesne ve \u015feylerin kayna\u011f\u0131 ve temeli olan Varl\u0131kla ilgilenir. Felsefenin gayesi Varl\u0131\u011f\u0131 do\u011fada varolan nesneler ve objelerden ay\u0131rmakt\u0131r.<\/p>\n

Heidegger’e g\u00f6re Sokrates \u00f6ncesi felsefecilerden Parmenides, Heraclitus ve Anaximander ilk \u00f6ncelikle Varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnenlerdir. Bu d\u00fc\u015f\u00fcn\u00fcrler Varl\u0131k nedir sorusunu dolays\u0131z ve \u00f6ncel bir bi\u00e7imde sordular (- Fakat Sokrates sonras\u0131 d\u00fc\u015f\u00fcn\u00fcrler, Varl\u0131k sorusunu (Seinsfrage, the question of Being) ikinci planda ele ald\u0131lar. Bu y\u00fczden felsefenin konusu olan Varl\u0131k nedir sorusu, yerini var olan nesneler ve objeler nedir sorusuna b\u0131rakm\u0131\u015ft\u0131r. Sonu\u00e7ta Plato ile ba\u015flayan \u0130dealar d\u00fcnyas\u0131n\u0131n g\u00f6r\u00fcn\u00fc\u015fler d\u00fcnyas\u0131ndan ayr\u0131m\u0131, Varl\u0131k ile nesneler aras\u0131ndaki ayr\u0131ma yol a\u00e7t\u0131. Bu ayr\u0131m felsefenin ba\u015fl\u0131ca konusu olan Varl\u0131k bilminin (Ontolojinin) de\u011fer yitirmesine neden oldu. Heidegger’e g\u00f6re felsefenin amac\u0131 temel ontolojidir (fundamental ontology). Bundan dolay\u0131, temel ontoloji geleneksel metafizi\u011fi ve felsefeyi y\u0131k\u0131p, Varl\u0131\u011f\u0131n anlam\u0131 nedir sorusunu cevapland\u0131rabilecek tek bir inceleme ve ara\u015ft\u0131rma alan\u0131 olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc felsefe tarihi, Heidegger’e g\u00f6re, “Varl\u0131k nedir” sorusuna geleneksel ve metafiziksel bir yakla\u015f\u0131mla yanl\u0131\u015f a\u00e7\u0131klamalar ve yorumlamalar getirmi\u015ftir. B\u00f6ylece felsefe tarihi,yerini geleneksel Aristo metafizi\u011fine b\u0131rakt\u0131. “Varl\u0131k” nesnelerden ve Varolu\u015f existence) ise”\u00f6z”den ayr\u0131ld\u0131. Bu ayr\u0131mla\u015fma sonucu bu kavramlar a\u00e7\u0131k bir niteli\u011fi olmayan varsay\u0131mlar\u0131n etkisinde kald\u0131. Heidegger’e g\u00f6re \u00f6z’\u00fcn varolu\u015f \u00fczerindeki \u00f6nceli\u011fi y\u00fcz\u00fcnden varolu\u015fun mutlak ve \u00f6ncel anlam\u0131 kayboldu ve unutuldu. B\u00f6ylece “Varl\u0131k”, felsefe tarihi i\u00e7inde Bir, Logos, idea, Ousia, T\u00f6z (Substance), Alg\u0131lama, Monad, Nesne, Ben, Ruh ve \u0130sten\u00e7 vs. gibi \u00e7e\u015fitli anlamlarda yorumland\u0131. Fakat t\u00fcm bu anlamlar “Varl\u0131k”\u0131n mutlak ve \u00f6ncel ontolojik anlam\u0131n\u0131 veremez. \u00c7\u00fcnk\u00fc Sokrates sonras\u0131 d\u00fc\u015f\u00fcn\u00fcrler “Varl\u0131k”\u0131n ger\u00e7ek anlam\u0131n\u0131 metafiziksel kavramlarla a\u00e7\u0131klay\u0131p onun as\u0131l anlam\u0131n\u0131 unutturdular.Heidegger’e g\u00f6re geleneksel felsefe yeniden incelenip ve yorumlan\u0131p yeni bir y\u00f6n ve yol verilmek suretiyle orijinal anlam\u0131na kavu\u015fturulmal\u0131d\u0131r.<\/p>\n

Heidegger’in d\u00fc\u015f\u00fcncesindeki en \u00f6nemli felsefi problemi “Varhk”\u0131n anlam\u0131 nedir sorusudur. Heidegger’in amac\u0131 Varl\u0131k biliminin tarihine d\u00f6n\u00fcp onu yeniden inceleyerek yeni bir yorumla geleneksel ontoloji tarihini y\u0131k\u0131p temel ontolojiyi felsefenin konusu yapmakt\u0131r. Bu ama\u00e7la Heidegger, felsefe tarihinde Varl\u0131k kavram\u0131n\u0131n nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ve bunlar\u0131n neden yetersiz oldu\u011funu ortaya koyar.Bu makalede Varl\u0131\u011f\u0131n \u00f6ncelikle ne olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131ktan sonra ne olmas\u0131 gerekti\u011fini k\u0131saca a\u00e7\u0131klayaca\u011f\u0131z. Bu “a\u00e7\u0131klamalar Heidegger 1 denilen zaman \u00e7er\u00e7evesi i\u00e7erisinde incelenecektir .<\/p>\n

Heidegger’e g\u00f6re Varl\u0131k nedir sorusu nesne ya da \u015feyler nedir sorusuyla felsefe tarihinde kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bu y\u00fczden, her \u015feyden \u00f6nce Varl\u0131k bir nesne ya da bir \u015fey de\u011fildir. (First of all, Being is not a being or a thing.) Nesneler ya da \u015feyler var olan cisimlerden olu\u015fur: \u00d6rne\u011fin, a\u011fa\u00e7lar, masalar, evler vs. Varl\u0131k bir ev ya da bir a\u011fa\u00e7 de\u011fildir. Varl\u0131k bir “ontik” g\u00f6r\u00fcn\u00fc\u015f de\u011fildir. Heidegger Varl\u0131k ve Zaman adl\u0131 kitab\u0131nda \u015funlar\u0131 s\u00f6yler: “Varl\u0131k her t\u00fcrl\u00fc nesneden aynlmahd\u0131r”.<\/p>\n

Bu bir varl\u0131k bilimsel farkl\u0131l\u0131kt\u0131r. Bu \u00f6ncel ve apriori ayr\u0131m Varl\u0131k ve nesne ayr\u0131m\u0131na yol a\u00e7ar. Bu g\u00f6r\u00fc\u015f Heidegger’in t\u00fcm felsefe eserlerinde g\u00f6r\u00fclebilir.\u00d6te yandan, Varl\u0131k t\u00fcm nesnelerin bir toplam\u0131 da de\u011fildir. Nesnelerin toplam\u0131n\u0131n Varl\u0131\u011fa e\u015fit oldu\u011funu d\u00fc\u015f\u00fcnmek bir yan\u0131lg\u0131dan ibarettir. Varl\u0131k bir nesnenin ya da bir \u015feyin bir ya da birka\u00e7 par\u00e7as\u0131 da de\u011fildir. “Felsefenin ba\u015fl\u0131ca konusu olan Varl\u0131k ne bir t\u00fcr (Class) ne de bir cins’tir (genus); O her t\u00fcrl\u00fc nesneyi kapsar… Varl\u0131k ve onun yap\u0131s\u0131 her t\u00fcrl\u00fc nesne ve onun m\u00fcmk\u00fcn olan \u00f6zelliklerinin arkas\u0131nda ve d\u0131\u015f\u0131ndad\u0131r”.<\/p>\n

Heidegger Varl\u0131k konusuna ili\u015fkin olarak \u00f6nce “olmak” fiilinin anlam\u0131n\u0131 inceleyerek ba\u015flar. Heidegger olmak fiilinin hangi anlamlara geldi\u011fine dair baz\u0131 \u00f6rnekler verir. “Biz s\u00f6yleriz ki, ‘Tanr\u0131 vard\u0131r’, ‘Yery\u00fcz\u00fc vard\u0131r’, ‘K\u00fcrs\u00fc s\u0131n\u0131ftad\u0131r'”.<\/p>\n

Her bir \u00f6rnekte “olmak” fiili de\u011fi\u015fik anlamlara gelmektedir. Olmak (to be) filinin de\u011fi\u015fik anlamlara gelmesi onun ger\u00e7ek anlam\u0131n\u0131n a\u00e7\u0131klanmas\u0131n\u0131n g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fcnde ve imkans\u0131zl\u0131\u011f\u0131nda yatmaktad\u0131r. Bu y\u00fczden, Heidegger’e g\u00f6re Varl\u0131k ontik bir anlama sahip olan “olmak” fiili ile a\u00e7\u0131klanamayaca\u011f\u0131n\u0131 \u00f6ne s\u00fcrerek “Varl\u0131k”\u0131n varl\u0131k bilimsel anlam\u0131 \u00e7er\u00e7evesi i\u00e7inde incelenmesi gerekti\u011fini \u00f6ne s\u00fcrmektedir.<\/p>\n

Geleneksel metafizik Varl\u0131k’\u0131 ger\u00e7eklik (Reality) ve etkincilik (actuality) kavramlar\u0131yla s\u0131k s\u0131k \u00f6zde\u015f saym\u0131\u015ft\u0131r. Heidegger bunun yanl\u0131\u015f bir varsay\u0131m oldu\u011funu ve “Vari\u0131k”\u0131n elimizde ya da \u00f6n\u00fcm\u00fczde haz\u0131r olan (Present-at hand) bir nesne olmad\u0131\u011f\u0131n\u0131 savunur. Bu d\u00fc\u015f\u00fcnceye g\u00f6re Varl\u0131k \u015fu anda var olan bir nesne olmad\u0131\u011f\u0131n\u0131n yan\u0131s\u0131ra daha \u00f6nce ya da daha sonra var olabilecek bir nesne de de\u011fildir.<\/p>\n

Heidegger Varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnce \u00fcr\u00fcn\u00fc soyut bir kavram olmad\u0131\u011f\u0131n\u0131 da savunur. B\u00f6ylece Varl\u0131k, ne bir ak\u0131l \u00fcr\u00fcn\u00fc ne de evrensel ve tanr\u0131sal bir kavramd\u0131r. “Varl\u0131k, Tanr\u0131 ve Evrensel bir yap\u0131 da de\u011fildir”. Geleneksel felsefenin tersine,Tanr\u0131n\u0131n varl\u0131\u011f\u0131 neden-sonu\u00e7 ili\u015fkisi i\u00e7inde incelenmemelidir. Bu y\u00fczden,Heidegger’e g\u00f6re Varl\u0131k, Tanr\u0131 ile e\u015f tutulmamal\u0131 ve Tanr\u0131 kavram\u0131 ile a\u00e7\u0131klanmamal\u0131d\u0131r.<\/p>\n

Heidegger felsefe tarihinin geli\u015fimi s\u00fcreci i\u00e7inde d\u00f6rt genel kavram\u0131n Varl\u0131k kavram\u0131 ile birlikte ele al\u0131nd\u0131\u011f\u0131n\u0131 Metafizi\u011fe Giri\u015f adl\u0131 kitab\u0131nda \u015f\u00f6yle s\u0131ralar:<\/p>\n

1.Varl\u0131k ve olu\u015f, 2. Varl\u0131k ve g\u00f6r\u00fcn\u00fc\u015f,3-Varl\u0131k ve d\u00fc\u015f\u00fcnce, 4.Varl\u0131k ve “the Ought”. Biz burada ilk \u00fc\u00e7\u00fcn\u00fc a\u00e7\u0131klayaca\u011f\u0131z. \u0130lk iki ayr\u0131m eski Yunan felsefesiyle birlikte ba\u015flarsa da \u00fc\u00e7\u00fcnc\u00fc ayr\u0131mda ilk ikisi gibi \u00e7ok eskilere dayan\u0131r. Fakat \u00fc\u00e7\u00fcnc\u00fc ili\u015fki Plato ve Aristo taraf\u0131ndan \u00f6nemsenilmedi\u011fi i\u00e7in bir m\u00fcddet unutuldu. Varl\u0131k ve d\u00fc\u015f\u00fcnce ili\u015fkisi modern felsefenin kurucusu Descartes’la birlikte \u00f6nemli bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131 olu\u015fturur.<\/p>\n

Varl\u0131k ve olu\u015f ayr\u0131m\u0131 Parmenides ve Heraditus felsefelerinin olu\u015fturdu\u011fu kar\u015f\u0131tl\u0131kla ortaya \u00e7\u0131kar. Parmenides Varl\u0131\u011f\u0131n her t\u00fcrl\u00fc olu\u015f ve de\u011fi\u015fimin kar\u015f\u0131s\u0131nda oldu\u011funu \u00f6ne s\u00fcrerken, Heraclitus her\u015feyin bir olu\u015f i\u00e7inde oldu\u011funu savunur. Heidegger’e g\u00f6re bu iki \u00e7eli\u015fik g\u00f6r\u00fc\u015f t\u00fcm felsefe tarihi i\u00e7inde g\u00f6r\u00fclebilir. \u00d6te yandan, Heidegger Darwinizimdeki evrim teorisinin olu\u015f teorisiyle ayn\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek eski Yunandaki olu\u015f teorisini Darwinizimden ay\u0131r\u0131r.<\/p>\n

Varl\u0131k ve g\u00f6r\u00fcn\u00fc\u015f \u0130li\u015fkisi Varl\u0131k ve olu\u015f ili\u015fkisi kadar eski ve iyi bilinen bir ayr\u0131md\u0131r. Heidegger bu ili\u015fkiyi \u015f\u00f6yle a\u00e7\u0131klar: “Varl\u0131k ve g\u00f6r\u00fcn\u00fc\u015f demek: Ger\u00e7ek, ger\u00e7ek olmayan\u0131n kar\u015f\u0131t\u0131; do\u011fru, do\u011fru olmayan\u0131n kar\u015f\u0131t\u0131d\u0131r” Varl\u0131k ger\u00e7ekle,g\u00f6r\u00fcn\u00fc\u015f ger\u00e7ek olmayanla e\u015f anlama gelmektedir. Bu Platonik ayr\u0131m Kant’\u0131n g\u00f6r\u00fcn\u00fc\u015f ve kendinde \u015fey teorisine kaynak sa\u011flamaktad\u0131r. Heidegger Varl\u0131k ve g\u00f6r\u00fcn\u00fc\u015f ayr\u0131m\u0131n\u0131n Varl\u0131k ve olu\u015f ayr\u0131m\u0131 ile ili\u015fkili oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Fakat her ikisinin de Varl\u0131\u011f\u0131 tan\u0131mlayamayaca\u011f\u0131na inan\u0131r. \u00c7\u00fcnk\u00fc Varl\u0131k ne olu\u015f ne de g\u00f6r\u00fcn\u00fc\u015ft\u00fcr. Varl\u0131k bunlarla ayn\u0131 anlamda olamaz.<\/p>\n

Varl\u0131k ve d\u00fc\u015f\u00fcnce ayr\u0131m\u0131 modern felsefede yeni bir d\u00fc\u015f\u00fcnce bi\u00e7iminin ortaya \u00e7\u0131kmas\u0131na yol a\u00e7ar. Bu ayr\u0131m sonucu dualistik teorisi \u00f6nem kazan\u0131r. \u00d6zne ve \u00f6zne olmayan yani madde ayr\u0131m\u0131 sonucu \u00f6zne birinci plana \u00e7\u0131kar. \u00d6zne bir nesne de\u011fildir. \u00d6rne\u011fin, Descartes’in cogito’su bir ayr\u0131 t\u00f6z’d\u00fcr. Madde d\u00fc\u015f\u00fcnceden farkl\u0131d\u0131r. Her ne kadar madde ve d\u00fc\u015f\u00fcnce iki ayr\u0131 t\u00f6z ise de sonsuz ve mutlak t\u00f6z olan Tanr\u0131’ya ba\u011fl\u0131d\u0131rlar. Modern felsefedeki ikicili\u011fe kar\u015f\u0131 Heidegger, Parmenides d\u00fc\u015f\u00fcncesinde Varl\u0131k ve d\u00fc\u015f\u00fcncenin ayn\u0131 olduklar\u0131n\u0131 ve Logos’la Physis’in Varl\u0131k kavram\u0131na e\u015fit oldu\u011funu savunur. Bu ayr\u0131l\u0131k sonradan \u00f6zellikle Descartes’la birlikte dualistik bir g\u00f6r\u00fc\u015f halini al\u0131r.<\/p>\n

Felsefe tarihi s\u00fcreci i\u00e7inde Varl\u0131k hakk\u0131ndaki t\u00fcm yanl\u0131\u015f ve yetersiz yorumlar\u0131n sonucunda Heidegger \u00fc\u00e7 tane yanl\u0131\u015f Varl\u0131k tan\u0131m\u0131ndan bahseder. Bu \u00fc\u00e7 yanl\u0131\u015f yorumlama sonucu “Varl\u0131k”\u0131n anlam\u0131 nedir sorusu unutulurken Varl\u0131k ba\u015fka kavramlarla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu \u00fc\u00e7 yanl\u0131\u015f yorumlamalar \u015funlard\u0131r: 1. “Varl\u0131k en b\u00fcy\u00fck evrensel kavramd\u0131r”(. Heidegger bu yanl\u0131\u015f tan\u0131mlaman\u0131n Aristo metafizi\u011finden kaynakland\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Bu problemin Orta\u00e7a\u011f felsefesinde de \u00f6nemli bir tart\u0131\u015fma konusu oldu\u011funu s\u00f6yleyen Heidegger evrensel kelimesinin ne anlama geldi\u011fini bilmedi\u011fimizden dolay\u0131 bu tan\u0131m bizi daha da karanl\u0131\u011fa s\u00fcr\u00fcklemektedir. 2. “Varl\u0131k kavram\u0131 tan\u0131mlanamaz.” Bu yanl\u0131\u015f Varl\u0131k kavram\u0131n\u0131n yorumu birinci yorumla ili\u015fkili oldu\u011funu ileri s\u00fcren Heidegger, Varl\u0131\u011f\u0131n bo\u015f bir kavram olmad\u0131\u011f\u0131n\u0131 ve bu ikinci tan\u0131m\u0131n bizim Varl\u0131k hakk\u0131nda soru sormam\u0131za engel olamayaca\u011f\u0131na inan\u0131r. Bu y\u00fczden, “Varl\u0131k kavram\u0131 tan\u0131mlanamaz” tan\u0131m\u0131 yanl\u0131\u015f ve yetersiz kalmaktad\u0131r. 3. “Varl\u0131k kendi kendine bir kan\u0131tt\u0131r”. Bu tan\u0131mda iki varsay\u0131m vard\u0131r: a. Varl\u0131k kavram\u0131 kendi kendine bir kan\u0131tt\u0131r,b. Kendi kendine kan\u0131t kavram\u0131 kendi i\u00e7inde bir tart\u0131\u015fma konusu say\u0131labilir. E\u011fer bir \u015fey kendi kendisine kan\u0131t ise o \u015feyi tart\u0131\u015fmaya gerek yoktur.\u00c7\u00fcnk\u00fc o \u015fey, kendi kendisini kan\u0131tlar ve ba\u015fka bir \u015feye ihtiyac\u0131 yoktur. Fakat Heidegger’e g\u00f6re Varl\u0131\u011f\u0131n anlam\u0131 bir \u0130nceleme konusu olabilir. Bu y\u00fczden Varl\u0131k kendi kendisine bir kan\u0131t olamaz. \u00c7\u00fcnk\u00fc Heidegger onu sorgulayan ve inceleyen bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr.<\/p>\n

T\u00fcm bu incelemelerden sonra Heidegger, felsefe tarihinde Varl\u0131k hakk\u0131nda yap\u0131lan t\u00fcm a\u00e7\u0131klamalar\u0131n yetersiz oldu\u011funu s\u00f6yleyip, sorunun hen\u00fcz cevapland\u0131r\u0131lmad\u0131\u011f\u0131na inan\u0131r. Bunun Heidegger, Varl\u0131\u011f\u0131n anlam\u0131 nedir sorusunu sormak ve ona cevap vermek i\u00e7in yeni bir y\u00f6ntem bulmal\u0131y\u0131z ve bunun i\u00e7in de “Biz \u00f6ncelikle onu do\u011fru bir \u015fekilde yorumlamaya \u00e7al\u0131\u015fmak zorunday\u0131z” der.<\/p>\n

Heidegger Varl\u0131\u011f\u0131n bo\u015f ve anlams\u0131z olmad\u0131\u011f\u0131na inan\u0131r. Varl\u0131k bir anlama sahiptir. Varl\u0131k nedir sorusu ancak ve ancak Varl\u0131\u011f\u0131n anlam\u0131 nedir sorusuna verilecek cevapla a\u00e7\u0131klanabilir. Heidegger’e g\u00f6re bu sorunun cevab\u0131n\u0131 Varl\u0131k ve Zaman adl\u0131 eserinde felsefe tarihi i\u00e7inde ilk defa kendisi vermi\u015ftir.<\/p>\n

Heidegger Varl\u0131\u011f\u0131n anlam\u0131n\u0131 Zaman kavram\u0131 i\u00e7inde “Dasein” kavram\u0131n\u0131n analitiksel ve varolu\u015f\u00e7u bir yakla\u015f\u0131mla a\u00e7\u0131klanabilece\u011fini iddia eder ve savunur. B\u00f6ylece felsefeye yeniden varl\u0131k biliminin \u00f6nemini getirip, varl\u0131\u011f\u0131n anlam\u0131n\u0131 da olgubilimsel bir y\u00f6ntemle varolu\u015f\u00e7u bir a\u00e7\u0131dan a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n

Makalemizin amac\u0131 Heidegger’in Varl\u0131k kavram\u0131n\u0131 a\u00e7\u0131klamak olmad\u0131\u011f\u0131 i\u00e7in Heidegger’in kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc daha sonraki bir \u00e7al\u0131\u015fmaya b\u0131rak\u0131yoruz. T\u00fcm yap\u0131lan tart\u0131\u015fmalar\u0131 ve a\u00e7\u0131klamalan sonu\u00e7land\u0131rmak gerekirse, Heidegger felsefe tarihi ile yapt\u0131\u011f\u0131 “Varl\u0131\u011f\u0131n anlam\u0131 nedir” tart\u0131\u015fmas\u0131 sonucu baz\u0131 metafizik kavramlar\u0131n Varl\u0131k kavram\u0131ndan ayr\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Buna ek olarak Varl\u0131k hakk\u0131ndaki yanl\u0131\u015f yorumlar\u0131n yeniden tart\u0131\u015f\u0131larak felsefi d\u00fc\u015f\u00fcnceye de\u011fi\u015fik bir y\u00f6n vermeyi sa\u011flam\u0131\u015ft\u0131r. Felsefede Varl\u0131k biliminin \u00f6nemini yeniden vurgulayarak yeni bir d\u00f6nem ba\u015flatm\u0131\u015ft\u0131r. Bu yeni d\u00fc\u015f\u00fcnce tarz\u0131 kendisinden sonra gelen di\u011fer d\u00fc\u015f\u00fcn\u00fcrleri \u00e7e\u015fitli y\u00f6nlerden etkilemi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bu makalenin amac\u0131 Martin Heidegger’in “Varl\u0131k”\u0131n anlam\u0131n\u0131n ne oldu\u011fu sorusuna geleneksel felsefe ile girmi\u015f oldu\u011fu tart\u0131\u015fma \u00e7evresinde yeni bir yakla\u015f\u0131mla Varl\u0131k konusunu yeniden felsefenin temel konusu yapmas\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Heidegger geleneksel felsefeyi sorgulamaya ve yeniden yorumlamaya Franz Brentano’nun Aristo’ya G\u00f6re Varl\u0131\u011f\u0131n \u00c7ok \u00c7e\u015fitli Anlam\u0131 \u00dczerine” adl\u0131 doktora tezini incelemesiyle ba\u015flar. Heidegger’in Varl\u0131k kavram\u0131yla olan ilgisi onu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":["post-4183","post","type-post","status-publish","format-standard","category-martin-heidegger"],"yoast_head":"\nHeidegger Felsefesinde ' Varl\u0131k '\u0131n Anlam\u0131 \u00dczerine | Dr. Abdulkadir \u00c7\u00dc\u00c7EN - 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\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Heidegger Felsefesinde ' Varl\u0131k '\u0131n Anlam\u0131 \u00dczerine | Dr. Abdulkadir \u00c7\u00dc\u00c7EN\" \/>\n<meta property=\"og:description\" content=\"Bu makalenin amac\u0131 Martin Heidegger’in “Varl\u0131k”\u0131n anlam\u0131n\u0131n ne oldu\u011fu sorusuna geleneksel felsefe ile girmi\u015f oldu\u011fu tart\u0131\u015fma \u00e7evresinde yeni bir yakla\u015f\u0131mla Varl\u0131k konusunu yeniden felsefenin temel konusu yapmas\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. 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Heidegger geleneksel felsefeyi sorgulamaya ve yeniden yorumlamaya Franz Brentano’nun Aristo’ya G\u00f6re Varl\u0131\u011f\u0131n \u00c7ok \u00c7e\u015fitli Anlam\u0131 \u00dczerine” adl\u0131 doktora tezini incelemesiyle ba\u015flar. Heidegger’in Varl\u0131k kavram\u0131yla olan ilgisi onu […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/","og_site_name":"narteks.net","article_published_time":"2010-02-09T20:14:31+00:00","og_image":[{"url":"http:\/\/people.bu.edu\/wwildman\/WeirdWildWeb\/media\/galleries\/philosophy\/modern_late\/Heidegger3-Young.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"11 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Heidegger Felsefesinde ‘ Varl\u0131k ‘\u0131n Anlam\u0131 \u00dczerine | Dr. Abdulkadir \u00c7\u00dc\u00c7EN","datePublished":"2010-02-09T20:14:31+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/"},"wordCount":2175,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/#primaryimage"},"thumbnailUrl":"http:\/\/people.bu.edu\/wwildman\/WeirdWildWeb\/media\/galleries\/philosophy\/modern_late\/Heidegger3-Young.jpg","articleSection":["Martin HE\u0130DEGGER"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/","url":"https:\/\/narteks.net\/index.php\/2010\/02\/09\/heidegger-felsefesinde-varlik-in-anlami-uzerine-dr-abdulkadir-cucen\/","name":"Heidegger Felsefesinde ' Varl\u0131k '\u0131n Anlam\u0131 \u00dczerine | Dr. Abdulkadir \u00c7\u00dc\u00c7EN - 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