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Yirminci y\u00fczy\u0131l yak\u0131nda sona eriyor. Siyasal, toplumsal, ekonomik ve teknolojik konulara de\u011fin bir\u00e7ok ele\u015ftiriler, \u00f6zetler, incelemeler s\u00f6ylenecek. Bu yaz\u0131da kendi kendime \u015funu sordum: Bu y\u00fczy\u0131lda Bat\u0131 felsefesinde neler oldu? Bizim y\u00fczy\u0131l\u0131m\u0131zda \u00f6zg\u00fcn \u00e7evreler ortaya \u00e7\u0131karm\u0131\u015f felsefe hakk\u0131nda hangi sonucu \u00e7\u0131karabiliriz. E\u011fer, Hegel’in yapa\u011f\u0131 felsefe tan\u0131m\u0131- felsefe, d\u00fc\u015f\u00fcncede yakalanm\u0131\u015f zamand\u0131r- do\u011fruysa, bizler, yirminci y\u00fczy\u0131l insamnca hangi d\u00fc\u015f\u00fcncelerin kavran\u0131ld\u0131\u011f\u0131n\u0131 sormal\u0131y\u0131z. Bu genel ama karma\u015f\u0131k olarak benim yakla\u015f\u0131m\u0131m bak\u0131\u015f\u00e7\u0131l\u0131k anlam\u0131nda olacak. \u00c7a\u011f\u0131m\u0131zda \u00fcretilmi\u015f 20. y\u00fczy\u0131l felsefesi bak\u0131\u015fa\u00e7\u0131lann\u0131 anlatmaya \u00e7al\u0131\u015faca\u011f\u0131m. Gelecek nesillerin 20. y\u00fczy\u0131l Bat\u0131 felsefesinin basanlar\u0131n\u0131 nas\u0131l yarg\u0131layacaklar\u0131 belirsiz-ama \u015fimdi bizler, en az\u0131ndan, 20. y\u00fczy\u0131l \u00f6zg\u00fcn felsefi bak\u0131\u015fa\u00e7\u0131lann\u0131n d\u0131\u015f hatlar\u0131n\u0131 belirleyebiliriz.<\/p>\n
FELSEF\u0130 BAKI\u015e A\u00c7ILARININ BEL\u0130RLENMES\u0130<\/strong><\/p>\n Bat\u0131 d\u00fcnyas\u0131ndaki 20. y\u00fczy\u0131l felsefi ediniminin b\u00fct\u00fcn alan\u0131n\u0131 tararken, ond\u00f6rt bak\u0131\u015fa\u00e7\u0131s\u0131 belirleyebiliyorum. Bunlar\u0131 s\u0131ralayay\u0131m ve herbirinin k\u00f6klerini ve savunucular\u0131n\u0131 belirleyeyelim.<\/p>\n 1- Yorumsamac\u0131l\u0131k<\/strong> – Modern yorumsamac\u0131l\u0131\u011f\u0131n k\u00f6kleri, Almanya’da Protestan Gadamerci yorumsamac\u0131l\u0131k bi\u00e7imi, dil i\u00e7inde d\u00fcnyan\u0131n kavran\u0131lmas\u0131n\u0131n bir y\u00f6ntemi olarak, metin anlam\u0131n\u0131n varl\u0131kbilimsel yap\u0131s\u0131na ula\u015fmay\u0131 ama\u00e7lar. Bu program, 1960’da yay\u0131nlanm\u0131\u015f olan Wahrheit und Methode (Do\u011fruluk ve Y\u00f6ntem) adl\u0131 klasik \u00e7al\u0131\u015fmas\u0131yla Gadamer taraf\u0131ndan olu\u015fturulmu\u015ftur.<\/p>\n 2- Pragmatikler<\/strong> – Pragmatizm ve k\u00f6kleri, ama\u00e7lar\u0131 ve istekleri en yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f olan felsefi bak\u0131\u015f a\u00e7\u0131s\u0131d\u0131r. Bu \u00f6zellikle de kurucusu Charles S. Peirce’m yorumlam\u0131\u015f oldu\u011fu Amerikan pragmatizmi i\u00e7in do\u011frudur. Peirce’\u0131n g\u00f6r\u00fc\u015f\u00fcnden pragmatizm, ya da daha sonralar\u0131 onun pragmatisizm diye adland\u0131rd\u0131\u011f\u0131 bir kuramsal d\u00fc\u015f\u00fcnce i\u00e7inde sakl\u0131 k\u0131lg\u0131sal sonu\u00e7lar\u0131 \u00e7\u00f6zmeye \u00e7abalayan felsefi bir y\u00f6ntemdir. Peirce’\u0131n g\u00f6r\u00fc\u015f\u00fcnde, bir d\u00fc\u015f\u00fcncenin sonu\u00e7lan, eyleme y\u00f6nelik \u00f6nceden tasarlanm\u0131\u015f d\u00fc\u015f\u00fcncenin bir par\u00e7as\u0131d\u0131r.<\/p>\n Bu anlamda, kuram ve k\u0131lg\u0131, bir s\u00fcrekli bilin\u00e7lilik ak\u0131\u015f\u0131 i\u00e7inde birbirlerine ba\u011flanm\u0131\u015flard\u0131r. \u0130kinci s\u00f6zc\u00fck (k\u0131lg\u0131), William James taraf\u0131ndan d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr- onun pragmatizmi, daha bir k\u0131lg\u0131sal y\u00f6nlendirilmi\u015f tutumdu. Do\u011fruluk, yaparken ortaya \u00e7\u0131kan \u015feydir. Pragmatizmin basitle\u015ftirilmi\u015f bu do\u011fruluk kuram\u0131, bir\u00e7ok Avrupal\u0131 yorumculan pragmatizmin ger\u00e7ek do\u011fas\u0131 konusunda yanl\u0131\u015fa s\u00fcr\u00fcklemi\u015ftir. Pragmatik anlam\u0131n\u0131n en \u00fcst d\u00fczeyi, \u00f6nceden tasarlanm\u0131\u015f bir d\u00fc\u015f\u00fcncenin gelecek anlam\u0131nda kuramsal kavran\u0131\u015f\u0131nda yatar. Peirce’a g\u00f6re, bir d\u00fc\u015f\u00fcnceyi d\u00fc\u015f\u00fcn\u00fcrsem onun gelece\u011fini de d\u00fc\u015f\u00fcn\u00fcr\u00fcm, yani onun sonu\u00e7lar\u0131n\u0131 da. Ku\u015fkusuz, pragmatik g\u00f6r\u00fc\u015f eski kuram-k\u0131lg\u0131 tart\u0131\u015fmas\u0131na katk\u0131da bulunmu\u015ftur ve deneyim d\u00fc\u015f\u00fcncemizi zenginle\u015ftirmi\u015ftir. Pragmatizm, klasik \u0130ngiliz g\u00f6rg\u00fcc\u00fclerin ortaya att\u0131\u011f\u0131 as\u0131l g\u00f6rg\u00fcc\u00fc duyu-deneyim d\u00fc\u015f\u00fcncesini yaym\u0131\u015flard\u0131r. Peirce’\u0131n pragmatizminin katk\u0131s\u0131 yirminci y\u00fczy\u0131ldaki bilim felsefesi tart\u0131\u015fmalar\u0131nda, \u00f6zellikle Karl Popper, Paul Feyeraband ve Thomas S.Kuhn’un \u00e7al\u0131\u015fmalar\u0131nda g\u00f6r\u00fclebilir. Peirce’\u0131n temel g\u00f6r\u00fc\u015f\u00fc, 1935’de Charles Hartshorue ve Paul Weiss taraf\u0131ndan ilk kez derlenmi\u015f olan Toplu Eserler’de yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n 3- Marks\u00e7\u0131l\u0131k<\/strong> – Bir ideoloji olan Marksizm yerine, y\u00fczy\u0131l\u0131m\u0131zda etki yapm\u0131\u015f bir \u00f6zg\u00fcn felsefi bak\u0131\u015fa\u00e7\u0131s\u0131n\u0131 Marks\u00e7\u0131l\u0131k diye belirtiyorum. Marx’in anamalc\u0131 \u00fcretim bi\u00e7iminin ba\u015flang\u0131\u00e7 a\u015famas\u0131n\u0131n \u00e7\u00f6z\u00fcmlemesi sanayi insan\u0131n\u0131n do\u011fas\u0131na \u00f6nemli anlay\u0131\u015flar sa\u011flad\u0131. Ruhbilim ve din, yabanc\u0131la\u015fma ve s\u0131n\u0131fs\u0131z bir toplumun kiliyastik g\u00f6r\u00fc\u015f\u00fc anlam\u0131nda oyundayd\u0131lar. Marx, kuram-k\u0131lg\u0131 tart\u0131\u015fmas\u0131na \u00f6nemli savlar sa\u011flamas\u0131na kar\u015f\u0131n \u00f6zdek\u00e7i bilgikuram\u0131 onu insan\u0131n \u00f6zsel do\u011fas\u0131n\u0131- yani temel bir psi\u015fik, \u00f6zg\u00fcn yarat\u0131k- g\u00f6rmesinden al\u0131koydu.<\/p>\n Toplumcu ilham\u0131 alm\u0131\u015f ekonomik sistemlerin \u00e7\u00f6k\u00fc\u015f\u00fc, \u00f6zdek\u00e7i bilgikuram\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc kan\u0131tl\u0131yor. Ama, yabanc\u0131la\u015fma paradoksunu i\u00e7eren Marks\u00e7\u0131 sanayi insan\u0131 -\u00f6zg\u00fcn bir yarat\u0131k olarak- de\u011ferlendirmesi, s\u0131n\u0131fs\u0131z toplumda dinselvari bir kurtulu\u015fu,ararken, sanayi Zeitgeist’\u0131 deyimlerine ula\u015fmakta cesur bir \u00e7abayd\u0131. Yirminci y\u00fczy\u0131l Bat\u0131 felsefesinde h\u00e2l\u00e2 ba\u015fvurulan temel belge, 1932’de Herbert Marcuse’un ortaya \u00e7\u0131kard\u0131\u011f\u0131 “1844 Paris elyazmalar\u0131”d\u0131r. Ne yaz\u0131k ki, o d\u00f6nemde Stalinizm iyi yerle\u015fmi\u015fti ve Marks\u00e7\u0131 projenin temel \u00e7\u00f6k\u00fc\u015f\u00fc onunla olmu\u015ftu.<\/p>\n 4- \u00c7\u00f6z\u00fcmleyiciler<\/strong> – \u00c7\u00f6z\u00fcmleyiciler deyimini, Viyana’da, \u00f6zellikle de Ludwig Wittgenstein’in Tractatus-Logico-Philosophicus adl\u0131 \u00f6nceki \u00e7al\u0131\u015fmas\u0131ndan \u00f6t\u00fcr\u00fc ilk ba\u015flang\u0131c\u0131 olan \u00e7\u00f6z\u00fcmleyici felsefenin de\u011fi\u015fik okullar\u0131n\u0131 \u00f6zetlemek i\u00e7in kullan\u0131yorum. Daha sonraki geli\u015fmeler, Gilbert Ryle ve J.L.Austin’i etkilemi\u015f olan Wittgenstein’in sonraki \u00e7al\u0131\u015fmas\u0131 Felsefi Ara\u015ftirmalar’a dayan\u0131yor. Bu t\u00fcr felsefe, Oxford’da ve daha sonra da A.B.D.’de \u00f6nemli felsefe b\u00f6l\u00fcmlerinde ya\u015fat\u0131ld\u0131.<\/p>\n \u00c7\u00f6z\u00fcmleyici felsefe, ingilizce konu\u015fan \u00e7evrelerde uzun bir zaman etkin felsefi bak\u0131\u015f olmas\u0131na ra\u011fmen, hi\u00e7bir zaman Frans\u0131z ve Alman \u00e7evrelerde ger\u00e7ek anlamda etkin olamad\u0131. \u00c7\u00f6z\u00fcmleyici felsefe Amerikan \u00dcniversiteleri’nde ve Britanya’da \u00f6nemli bir d\u00fc\u015f\u00fc\u015f i\u00e7erisinde. Bunun nedenlerinden biri, savlar\u0131n\u0131 geni\u015fletmesi ve g\u00fcn\u00fcm\u00fcz dilbiliminin deneysel ara\u015ft\u0131rmalar\u0131 i\u00e7ine el uzatmas\u0131d\u0131r. Ger\u00e7i zamanla felsefi y\u00f6neli\u015f, Noam Chomsky’e dayanan d\u00f6n\u00fc\u015f\u00fcmsel dilbilgisi kuram\u0131 ve Eric Lenneberg’in bio-dilbilgisi \u00e7al\u0131\u015fmalar\u0131n\u0131n bayatla\u015ft\u0131rd\u0131\u011f\u0131 \u00e7a\u011fda\u015f dilbilim, a\u00e7\u0131k bir bi\u00e7imde Wittgenstein-Austin-Searle Okulu’nun dil \u00e7\u00f6z\u00fcmleyicilerinin \u00f6tesine ge\u00e7ti.<\/p>\n \u00c7\u00f6z\u00fcmleyicilerin ba\u015fat bak\u0131\u015fa\u00e7\u0131s\u0131 \u015funu s\u00f6yl\u00fcyor: Dil ger\u00e7ekli\u011fin aynas\u0131d\u0131r, bu nedenle, \u00f6nermeleri ve onlardaki mant\u0131ksal ko\u015fullar\u0131 \u00e7\u00f6z\u00fcmleyerek d\u00fcnyadaki olgulara de\u011fin baz\u0131 doru sonu\u00e7lara varabiliriz. Kesin dil \u00e7\u00f6z\u00fcmlemeleriyle, \u00e7\u00f6z\u00fcmleyici felsefeciler, felsefeyi bir bilime d\u00f6n\u00fc\u015ft\u00fcrebileceklerine inand\u0131lar. S\u00f6ylemek gereksiz, baz\u0131 dilbilimci \u00e7\u00f6z\u00fcmlemeler dil ve d\u00fcnya aras\u0131ndaki ili\u015fki konusunda bilin\u00e7lili\u011fimizi belirginle\u015ftirmelerine kar\u015f\u0131n, b\u00fct\u00fcn\u00fcyle akademik olan ve art\u0131k insan\u0131n ger\u00e7ek gereksinimleriyle ilgili olarak g\u00f6r\u00fclmeyen \u00e7\u00f6z\u00fcmleyici felsefe bir “sinir bozucu” – felsefe olarak sonu\u00e7land\u0131. \u00c7ok \u00f6zel bir felsefeydi ve bundan \u00f6t\u00fcr\u00fc de \u00fcniversite \u00e7evrelerine d\u00f6nd\u00fc. Modern \u00e7\u00f6z\u00fcmleyici felsefenin \u00f6yk\u00fcs\u00fc bir\u00e7ok bi\u00e7imde bize insan t\u00fcr\u00fcn\u00fcn tarihten \u00f6\u011frenme yetene\u011finin olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Latin Orta\u00e7a\u011f Bat\u0131s\u0131’nda kathedral okullar\u0131nda y\u00fcr\u00fct\u00fclm\u00fc\u015f Latin Skolastizmi \u00f6rne\u011finin \u00e7\u00f6z\u00fcmleyici felsefe hayranlar\u0131na bir uyar\u0131 olmas\u0131 gerekirdi. Felsefe yaln\u0131zca dil \u00f6tesi dil ve yaln\u0131zca formal terimlerle u\u011fra\u015fsayd\u0131, ‘tekhne’ye d\u00f6n\u00fc\u015f\u00fcrd\u00fc -yani teknik i\u015f\u00e7ili\u011fe, \u00f6ng\u00f6r\u00fcs\u00fc olmayan teknik i\u015f\u00e7ili\u011fi gibi mant\u0131k\u00e7\u0131lar i\u00e7in bir\u015feye.<\/p>\n B\u00f6ylece, modern \u00e7\u00f6z\u00fcmleyicili\u011fin bak\u0131\u015fa\u00e7\u0131s\u0131 yararl\u0131 ama modern d\u00fcnyay\u0131 anlamamam\u0131zda s\u0131n\u0131rl\u0131 oldu. Gelecekteki tarih kitaplar\u0131nda \u00e7\u00f6z\u00fcmleyici felsefecilerden \u015f\u00f6yle s\u00f6zedecekler: Onlar do\u011fruluk de\u011ferine varmak i\u00e7in teknikler ara\u015ft\u0131r\u0131rken d\u00fcnya imgesizlikten \u00f6ld\u00fc ve akademik felsefe taraf\u0131ndan farkedilmedi- neredeydiler erdem aray\u0131\u015f\u0131ndaki erkekler ve kad\u0131nlar?<\/p>\n 5- G\u00f6rg\u00fcnbilim <\/strong>– “G\u00f6rg\u00fcnbilimsel” diye adland\u0131r\u0131lan bak\u0131\u015fa\u00e7\u0131s\u0131 yirminci y\u00fczy\u0131lda Edmund Husserl taraf\u0131ndan Mant\u0131ksal Ara\u015ft\u0131rmalarda bir y\u00f6ntem olarak tan\u0131t\u0131ld\u0131. Hegel’in G\u00f6r\u00fcng\u00fcbilim’i ile Husserl’in bu terimi kullan\u0131\u015f\u0131n\u0131n ayn\u0131 olmad\u0131\u011f\u0131n\u0131 unutmamam\u0131z gerekir. Hegel’e g\u00f6re, tinin g\u00f6r\u00fcng\u00fcbilimi, d\u00fcnya tarihi sahnesinde bilincin g\u00f6rg\u00fcl geli\u015fmesi anlam\u0131na geliyor-Geist(tin) bu geli\u015fmenin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n Husserl’de, g\u00f6r\u00fcng\u00fcbiliminin as\u0131l amac\u0131 psikolojizmin \u00fcstesinden gelmekti ve bununla da ara\u015ft\u0131rman\u0131n nesnesini, y\u00f6nelimlili\u011fin tam tan\u0131m\u0131 d\u00fczeyine indirgemekti. Husserl’in bak\u0131\u015fa\u00e7\u0131s\u0131 a\u00e7\u0131k\u00e7a, y\u00f6ntembilimsel olarak, onun kafas\u0131ndaki d\u00fc\u015f\u00fcnceyle, felsefeyi Wissenschaft’a d\u00f6n\u00fc\u015ft\u00fcrmeyi tasarl\u0131yordu. Husserlci eldeki durumlar\u0131n (Almancas\u0131 Sachverhalt) g\u00f6r\u00fcng\u00fcbilimsel betimlemesi y\u00f6ntemi b\u00fcy\u00fck ba\u015far\u0131 kazand\u0131, belirgin olarak K\u0131ta Avrupas\u0131’nda, \u00f6zellikle de Max Scheler ve Martin Heidegger’in \u00f6nceki \u00e7al\u0131\u015fmalar\u0131nda. Hatta, Jean Paul Sartre ve Emmanuel Levinas Husserl’in y\u00f6ntemlerinden etkilenmi\u015fler ve bununla Frans\u0131z entellekt\u00fcel ya\u015fam\u0131nda taze tohumlar ekilmi\u015ftir.<\/p>\n Yine,\u00e7\u00f6z\u00fcmleyici felsefe durumunda oldu\u011fu gibi, g\u00f6r\u00fcng\u00fcbilim, y\u00f6ntemi y\u00f6ntembilimsel 7- Olguculuk\/Atomcu<\/strong> – Ku\u015fkusuz, \u00e7\u00f6z\u00fcmleyici felsefe bir yana, olguculuk Bat\u0131 d\u00fc\u015f\u00fcncesinde, Comte taraf\u0131ndan ba\u015flang\u0131c\u0131ndan ve ondokuzuncu-yinninci y\u00fczy\u0131l d\u00f6n\u00fcm\u00fcnde Viyana Okulu’ndan beri b\u00fcy\u00fck bir etkiye sahip oldu. G\u00f6riing\u00fcbilime denk d\u00fczeyde, olguculuk bir program ileri s\u00fcrer. Bu, felsefeyi bir do\u011fa-matematik bilimine d\u00f6n\u00fc\u015ft\u00fcrmeyi isteyenlerin bilimsellik kayg\u0131lar\u0131yla ortakt\u0131. Olguculu\u011fun temel \u00f6\u011fretisi,Hans Reinhenbach ve Rudolf Carnap gibi insanlar taraf\u0131ndan metafizik \u00f6nermelerin anlams\u0131z oldu\u011fu bi\u00e7iminde ifade edildi. \u00c7\u00fcnk\u00fc bu \u00f6nermeler kesin bilimsel i\u015flemler ve y\u00f6ntemlerce belirlenen ko\u015fullarda do\u011frulanamazd\u0131. Yaln\u0131zca do\u011frulanabilir \u00f6nermeler anlaml\u0131 olarak nitelenebilirdi. Bu bak\u0131\u015fa\u00e7\u0131s\u0131n\u0131n atas\u0131 Ernst Mach olmu\u015ftu. Ancak bu t\u00fcr olguculu\u011fun daha mant\u0131k\u00e7\u0131 vurgusu kayna\u011f\u0131n\u0131 Alman matematik\u00e7isi Gottlob Frege’de buldu. Frege, kendisi B\u00fcy\u00fck Britanya ve Amerika’da bir\u00e7ok ku\u015fa\u011f\u0131 etkilemi\u015f ve “Mant\u0131k\u00e7\u0131 Atomculuk” diye adland\u0131rd\u0131\u011f\u0131 felsefi bak\u0131\u015f\u0131 geli\u015ftirmi\u015f olan Bertrand Russell taraf\u0131ndan ke\u015ffedildi. “Mant\u0131k\u00e7\u0131 Olguculuk” ve “Mant\u0131k\u00e7\u0131 Atomculuk” olarak adland\u0131r\u0131lanlar aras\u0131ndaki belirgin ayr\u0131m, birincisi olgusal bilginin do\u011frulu\u011funu \u015f\u00fcphe g\u00f6t\u00fcrmeksizin olu\u015fturan bir do\u011frulama s\u00fcrecinin bilimsel i\u015fleyi\u015fine \u00f6nem verirken ikincisi mant\u0131ksal yap\u0131 ve Platonik formlar anlam\u0131nda atomik (b\u00f6l\u00fcnemez) \u00f6nermelerin formu \u00fczerine \u00d6nem verir. Bu nedenden \u00f6t\u00fcr\u00fc diyebiliriz ki olgucular bak\u0131\u015fa\u00e7\u0131lamun izlerini Aristotie’da bulabilirler, atomcular ve Bertrand Russell’sa a\u00e7\u0131k\u00e7a bak\u0131\u015fa\u00e7\u0131lar\u0131nda Platonik izlere sahiptir. “Bilim felsefesi” diye adland\u0131r\u0131lan akademik alan Viyanah Karl Popper ve sonralan Paul Feyerabend taraf\u0131ndan geli\u015ftirilmi\u015ftir. Amerikal\u0131 bilim tarih\u00e7isi Thomas S.Kuhn ise asl\u0131nda \u00f6zg\u00fcn olgucu program\u0131n bir reforumcusudur.<\/p>\n 8- Anglo-Metaf\u00eezik G\u00f6r\u00fc\u015f <\/strong>– Bu bak\u0131\u015fa\u00e7\u0131s\u0131, ingiliz matematik\u00e7isi ve sonradan filozoflu\u011fa d\u00f6nen Alfred North Whitehead, arkeolog, tarih\u00e7i ve tarih felsefecisi R.G. Collingwood ve daha azda olsa, aslen Avustralyal\u0131 olan Manchester’da ders veren Samuel Alexander taraf\u0131ndan ortaya at\u0131lm\u0131\u015ft\u0131r. Bu \u00fc\u00e7 filozof, felsefeyi, metafizi\u011fin bir \u00e7a\u011f\u0131n,ku\u015fa\u011f\u0131n ya da bir paradigman\u0131n \u00f6ndayanaklar\u0131n\u0131n felsefi ara\u015ft\u0131rmas\u0131 oldu\u011fu bak\u0131\u015fa\u00e7\u0131s\u0131n\u0131 yerle\u015ftirmeye \u00e7abalayan bir metafizik olarak ortaya koydular. Genel olarak s\u00f6ylenirse,bu bak\u0131\u015fa\u00e7\u0131s\u0131 felsef\u00ee \u00e7evreden uzak bir tutum olarak kald\u0131. \u00c7\u00fcnk\u00fc bu ingiliz filozoflar\u0131n\u0131n bir\u00e7ok \u00f6\u011frencisi Birinci D\u00fcnya Sava\u015f\u0131’nda Flauders’de kanl\u0131 \u00e7at\u0131\u015fmalarda \u00f6ld\u00fc.<\/p>\n Ama Whitehead’in S\u00fcre\u00e7 ve Ger\u00e7eklik, Alexanderen Uzay, Zaman ve Tanr\u0131 (Hem 1927 hem de 1918-19 Gifford Dersleri) ve Collingwood’un Metafizik, Tarih D\u00fc\u015f\u00fcncesi, Do\u011fa D\u00fc\u015f\u00fcncesi ve Sanat\u0131n tikeleri ciddi okumay\u0131 hak eden birinci s\u0131n\u0131f metafizik \u00e7al\u0131\u015fmalar\u0131. Bu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr, do\u011frudan akademik felsefe \u00fczerinde olmasa da, tarih\u00e7iler, arkeologlar, biologlar ve \u00e7evrebilimciler ve protestan tanr\u0131bilimi \u00fczerinde etki kazand\u0131lar.<\/p>\n 9- K\u0131ta Avrupas\u0131 – Varl\u0131kbilimsel G\u00f6r\u00fc\u015f<\/strong> – Bu bak\u0131\u015fa\u00e7\u0131s\u0131 Martin Heidegger’in b\u00fcy\u00fck \u00e7al\u0131\u015fmas\u0131 Sein und Zeit (Varl\u0131k ve Zaman) da en iyi \u015fekilde \u00f6zetlenmi\u015ftir. Ku\u015fkusuz Bat\u0131 felsefecilerinin \u00e7o\u011funlu\u011fu Heidegger ve onun \u00e7al\u0131\u015fmas\u0131n\u0131n, yaln\u0131zca yirminci y\u00fczy\u0131lda de\u011fil felsefede b\u00fcy\u00fck bir basan sundu\u011funda anla\u015f\u0131yorlar. Bir\u00e7ok \u00e7al\u0131\u015fma, Kant, Hegel ve Nietzsche ile yanyana Heidegger’e de\u011finiyor. Ancak, “Heideggerci Bak\u0131\u015fa\u00e7\u0131s\u0131”n\u0131 Avrupa’da Japonya’da, Latin Amerika’da \u00f6zellikle ba\u015fat yapan \u015fey nedir? Aynca yava\u015f yava\u015f \u0130ngilizce konu\u015fan felsefi topluluklarda Heidegger modern felsefe i\u00e7in b\u00fcy\u00fck bir program geli\u015ftirmi\u015f olarak kabul ediliyor.<\/p>\n Heidegger’in bak\u0131\u015fa\u00e7\u0131s\u0131 birka\u00e7 t\u00fcmcede s\u00f6ylenecek kadar kolay de\u011fil, ancak ben Heidegger’ci mesaj\u0131 \u00f6zet olarak iletmeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n a) Heidegger, hocas\u0131 Husserl’in g\u00f6r\u00fcng\u00fcbilimsel y\u00f6ntemini insanl\u0131\u011f\u0131n felsefi sorununun ger\u00e7ek do\u011fas\u0131n\u0131, varl\u0131\u011f\u0131, a\u00e7mak (ya da a\u00e7\u0131\u011fa \u00e7\u0131karmak) i\u00e7in kullan\u0131yor.<\/p>\n b) Heidegger, Bat\u0131 metafizi\u011finin, Aristotle’\u0131n ifade etti\u011fi bi\u00e7imiyle, felsefenin ger\u00e7ek sorununu ka\u00e7\u0131rd\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor. Aristotle Metafizik’de bir\u00e7ok bi\u00e7imde, yani t\u00f6z ve kategoriler i\u00e7inde, herkesin kendi s\u0131n\u0131fland\u0131nlmas\u0131 anlam\u0131nda ifade edilmi\u015f olan varl\u0131ktan s\u00f6zediyor. Heidegger, Aristotle’\u0131n ger\u00e7ekte hi\u00e7bir zaman Varl\u0131k’a ula\u015fmad\u0131\u011f\u0131n\u0131 ama yaln\u0131zca da metafizi\u011fi Varl\u0131k \u00f6tesi Varl\u0131k’a ilgilenen alan olarak arduvazla kaplamad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor.<\/p>\n c) Heidegger, eski metafizi\u011fin y\u0131k\u0131m\u0131 olarak adland\u0131rd\u0131\u011f\u0131 kar\u015f\u0131t bir program sunar. Varl\u0131\u011f\u0131n i\u00e7ine do\u011fru temel g\u00f6r\u00fc\u015fleri yeniden kazanmak i\u00e7in, Presokratiklerin-Anaximander, Thaies, Heraclitus, Parmenides orijinal d\u00fc\u015f\u00fcncelerine ba\u015fvurmal\u0131yd\u0131k. Onlar\u0131n felsefi d\u00fc\u015f\u00fcn\u00fc\u015flerinde olan ve bu “d\u00fc\u015f\u00fcn\u00fc\u015f”ten Seinsfrage diye adland\u0131r\u0131lan \u015fey elege\u00e7irilmeliydi ve yay\u0131lmal\u0131yd\u0131. Heidegger, bunu 1927’de yay\u0131nlanan Varl\u0131k ve Zaman adl\u0131 \u00fcnl\u00fc kitab\u0131nda tam olarak yapt\u0131\u011f\u0131 \u015fey olarak g\u00f6steriyor.<\/p>\n d) Yirminci y\u00fczy\u0131lda insanl\u0131\u011f\u0131n temel konumuna dair Hedigeger’in \u00f6yk\u00fcs\u00fc nedir? insan d\u00fcnyaya f\u0131rlat\u0131lm\u0131\u015ft\u0131r- kendini s\u00fcrg\u00fcnde bulur- ve k\u00f6klerine, kendi varl\u0131\u011f\u0131na d\u00f6nmeye \u00e7abalar. Heidegger Dasein, d\u00fcnyan\u0131n-i\u00e7inde- olmak diye adland\u0131rd\u0131\u011f\u0131 olgunun betimlemesinde g\u00f6r\u00fcng\u00fcbilimsel y\u00f6ntemi kullan\u0131r.<\/p>\n e) Ne yaz\u0131k ki, yer sorunundan \u00f6t\u00fcr\u00fc Heidegger incelemesini burada kesmeliyiz. Heidegger’in hocas\u0131 Husserl, Varl\u0131k ve Zaman’\u0131 bir felsefi antropoloji olarak yanl\u0131\u015f anlad\u0131. Heidegger’in kitab\u0131n\u0131n orijinal kopyas\u0131n\u0131n g\u00f6r\u00fclebilece\u011fi Bel\u00e7ika’daki Louvain’de kendim Husserl’in notlar\u0131m g\u00f6rd\u00fcm. Usta, \u00f6\u011frencisinin \u00e7al\u0131\u015fmas\u0131na \u015fu notlar\u0131 d\u00fc\u015f\u00fcyor:<\/p>\n “Philantrop.’Telsefi antropoloji anlam\u0131na gelen k\u0131saltma. Buradaki ironi Heidegger’in 10- Frankfurt Bak\u0131\u015fa\u00e7\u0131s\u0131-<\/strong> Frankfurt Okulu diye adland\u0131r\u0131lan felsefi tutum ve bak\u0131\u015fa\u00e7\u0131s\u0131, Weimar d\u00f6nemindeki Almanya’n\u0131n sosyo-ekonomik-politik durumunun bir sonucudur. Bu d\u00f6nem son derece \u00f6nemlidir \u00e7\u00fcnk\u00fc “Modernizm” ile faelsefi ve sanatsal bir y\u00fczle\u015ftirmede onunla uzla\u015ft\u0131. Fraknfurt Okulu, Max Horkhe\u0131mer, Theodore Adorno ve daha sonralar\u0131 Walter Benjamin ve Herbert Marcuse gibi asistanlar\u0131 ve \u00e7al\u0131\u015fma arkada\u015flar\u0131n\u0131n eserleriyle ba\u015flang\u0131c\u0131n\u0131 kazan\u0131rken mimaride Bauhaus Okulu’nu buluyoruz.<\/p>\n Frankfurt bak\u0131\u015fa\u00e7\u0131s\u0131, toplum bilimleri ve edebiyat kuram\u0131 oldu\u011fu gibi tarih ve e\u011fitim kuram\u0131 aras\u0131nda b\u00fcy\u00fck etki kazanm\u0131\u015ft\u0131. Sorabiliriz, nedir bu bak\u0131\u015fa\u00e7\u0131s\u0131nm temel \u00f6nermesi? Temel eser, Horkhe\u0131mer ve Adorno’nun y\u00fczy\u0131l\u0131m\u0131zda ayd\u0131nlanman\u0131n ortaya \u00e7\u0131kar\u0131lmas\u0131 gereken karanl\u0131k bir y\u00fcz\u00fc oldu\u011fu d\u00fc\u015f\u00fcncesini ileri s\u00fcren Ayd\u0131nlanman\u0131n Diyalekti\u011fi’dir. Frankfurt d\u00fc\u015f\u00fcn\u00fcrleri \u015funa de\u011finiyorlar: Do\u011faya hakim olmaya ve kontrol etmeye \u00e7abalarsan, bunu insan varl\u0131\u011f\u0131 i\u00e7in de yapm\u0131\u015f olursun. Ayd\u0131nlanma insan varl\u0131\u011f\u0131n\u0131n da kontrol edildi\u011fini ve b\u00f6ylece bask\u0131ya y\u00f6neltildi\u011fini unutmu\u015ftu.<\/p>\n Ayd\u0131nlanmadan beri, tarihin sonucu, toplama kamplar\u0131, s\u00fcrg\u00fcnler ve m\u00fclteciler g\u00f6stermi\u015ftir ki ayd\u0131nlanman\u0131n e\u011fitim felsefesinin ba\u015f \u00f6nermesi ba\u015far\u0131s\u0131z olmu\u015ftur. Frankfurt g\u00f6r\u00fc\u015f\u00fc, temelde, bilimsel bi\u00e7imde bir y\u00f6ntem ortaya koymuyor, d\u00fc\u015f\u00fcnme ve bilimsel olma d\u00fc\u015f\u00fcncesini yads\u0131yor. \u00c7\u00fcnk\u00fc bilimsel-teknolojik g\u00f6r\u00fc\u015f\u00fcn insanl\u0131\u011f\u0131 k\u00f6lele\u015ftirdi\u011fini savunuyor. Bundan \u00f6t\u00fcr\u00fc, her birey Ayd\u0131nlanma felsefesinin as\u0131l amac\u0131n\u0131 canl\u0131 tutmak i\u00e7in ele\u015ftirel bir bilin\u00e7lili\u011fe ula\u015fmal\u0131d\u0131r, bu ama\u00e7 \u00f6zg\u00fcrl\u00fck, karde\u015flik ve e\u015fitliktir. Temel Frankfurt program\u0131, g\u00fcn\u00fcm\u00fczde Bat\u0131da en \u00f6nemli 11- Yeni-Frankfurt G\u00f6r\u00fc\u015f<\/strong> – Habermas’\u0131n bak\u0131\u015fa\u00e7\u0131sm\u0131 “Neo Frankfurt” diye adland\u0131rman\u0131n gerek\u00e7esi, onun Erkentniss und Interesse(1968) de Kommunikative Handlung’a b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131nda bulunan temel varsay\u0131mlar\u0131 Kant, Hegel ve gen\u00e7 Marx’da bulunan inan\u00e7lara dayanmaktad\u0131r. Bu \u00fc\u00e7l\u00fc ayn\u0131 zamanda Frankfurt Okulu’nun alt\u0131ndayd\u0131. Habermas, “bilgi”yi, “erkentnisleitude Interesse” diye adland\u0131rd\u0131\u011f\u0131 bir eylem kuram\u0131n\u0131n d\u00fcnyasal bi\u00e7imi i\u00e7erisinde, Plato’daki kutsal ba\u011fdan koparmaya u\u011fra\u015ft\u0131. Bu noktada, bilginin ne oldu\u011fu ve bir bilgi sosyolojisinin ayr\u0131m\u0131n\u0131 yapmak zor. Habermas,bir ‘post-Frankfurt’ konumla (ileti\u015fimin, postmodern olgusu) y\u00fczy\u00fcze gelen diyalekti\u011finin \u00e7at\u0131s\u0131 i\u00e7inde \u00e7\u00f6z\u00fcmleyici felsefenin ba\u011fda\u015fmaz sonu\u00e7lar\u0131na \u00f6nem vermeliydi. En son \u00e7al\u0131\u015fmas\u0131nda, Habermas yetkeden ba\u011f\u0131ms\u0131z bir “ileti\u015fimsel ak\u0131l” kuram\u0131 geli\u015ftiriyor, ger\u00e7ekte bu kavram, benim bir ileticiler toplulu\u011fu diye adland\u0131rd\u0131\u011f\u0131m ba\u011flam i\u00e7ine konulmu\u015f, d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f bir Kant\u00e7\u0131 \u00f6zne. Bu ileticiler toplulu\u011fu Habermas’\u0131n “ileti\u015fimsel ak\u0131l” olarak s\u00f6yledi\u011fi \u015feyin temellendirilmesinde hizmet g\u00f6ren Kant\u00e7\u0131 ussall\u0131\u011f\u0131 kabul ediyorlar. Bu bak\u0131\u015fa\u00e7\u0131s\u0131 olduk\u00e7a fazla i\u00e7eri\u011fe sahip ve Habermas taraf\u0131ndan daha da geli\u015ftirilme s\u00fcrecinde.<\/p>\n 12- Yeni-a\u015fk\u0131n Pragmatizm<\/strong> – Bu bak\u0131\u015fa\u00e7\u0131s\u0131, Habermas’\u0131n Frankfurt’da arkada\u015f\u0131 olan Karl-Otto Apel taraf\u0131ndan geli\u015ftirildi. Apelin say\u0131s\u0131z yaz\u0131s\u0131, bize, dilin do\u011fas\u0131 i\u00e7ine keskin bak\u0131\u015flar sunar, \u00f6zellikle de R\u00f6nesans’tan beri felsefi d\u00f6n\u00fc\u015f\u00fcm yolunda. \u00eeki ciltlik kitap, Transformation der Philosophie, “ara\u015ft\u0131rmac\u0131lar toplulu\u011fu”nu sonland\u0131ran C.S.Peirce’\u0131n bilimsel ara\u015ft\u0131rman\u0131n mant\u0131\u011f\u0131 yard\u0131m\u0131yla Kant’\u0131n a\u015fk\u0131n program\u0131n\u0131 kurtarmak i\u00e7in b\u00fcy\u00fcleyici bak\u0131\u015flar veren bir \u00e7abas\u0131d\u0131r Apel’in. Ger\u00e7ekte, apel a\u015fk\u0131n \u00f6zneyi,uzla\u015fmay\u0131 ama\u00e7layan ara\u015ft\u0131rmac\u0131lar\u0131n bir “a\u015fk\u0131n toplulu\u011fu” d\u00fc\u015f\u00fcncesiyle de\u011fi\u015ftirir.Apel, ileti\u015fimsel ahlak\u0131n yeniden olu\u015fturulmas\u0131nda, Kant ve Peirce’m d\u00fc\u015f\u00fcncelerinin \u00e7a\u011fda\u015f bir ileti\u015fimsel olanaklar d\u00fczeyine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinde \u00f6zel bir \u00e7aba harcad\u0131.<\/p>\n 13- Yap\u0131salc\u0131lar<\/strong> – Bu bak\u0131\u015fa\u00e7\u0131s\u0131 Claude Levy-Strauss, Rolant Barthes ve Michel Foucalt’nun \u00e7al\u0131\u015fmalar\u0131yla ileri s\u00fcr\u00fclm\u00fc\u015f olan yap\u0131salc\u0131l\u0131k diye bilinir. Bu bak\u0131\u015fa\u00e7\u0131s\u0131 felsefi g\u00f6r\u00fc\u015f\u00fc zenginle\u015ftirmi\u015ftir. \u015e\u00f6yleki Levy-Strauss’un etnoloji alan\u0131nda yapt\u0131\u011f\u0131 ampirik \u00e7al\u0131\u015fma, Barth’m g\u00f6sterge kuram\u0131, Foucalt’nun toplum tarihi \u00e7al\u0131\u015fmalar\u0131yla felsefe yard\u0131mla\u015fm\u0131\u015ft\u0131r. Bu d\u00fc\u015f\u00fcn\u00fcrlerin hepsi ortak bir zemine sahip: Bilgi, a\u00e7\u0131lmas\u0131 gereken bir evrensel yap\u0131lar \u00e7at\u0131\u015f\u0131d\u0131r. Foucalt’nun sonraki \u00e7al\u0131\u015fmalar\u0131, \u00f6zellikle post-yap\u0131salc\u0131 olarak bilinenleri- ama temel e\u011filim kal\u0131yor- d\u00fc\u015f\u00fcnmenin arkeolojki yap\u0131lar\u0131n\u0131n \u00fcst\u00fcn\u00fc a\u00e7\u0131yor, vah\u015fi insandan ele\u015ftirel insana, yap\u0131salc\u0131lar\u0131n bir\u00e7ok g\u00f6r\u00fc\u015f\u00fc, g\u00fcn\u00fcm\u00fczde post-modernistler diye adland\u0131r\u0131lanlar taraf\u0131ndan d\u00f6n\u00fc\u015ft\u00fcr\u00fclmekte.<\/p>\n 14- Post-Modernizm<\/strong> – G\u00fcn\u00fcm\u00fcz post-modernist bak\u0131\u015fa\u00e7\u0131s\u0131, yap\u0131salc\u0131lar\u0131n temel varsay\u0131mlar\u0131na sald\u0131ran Jean-Fran\u00e7ois Lyotard ve Jacques Derrida taraf\u0131ndan temsil edilmektedir. Post-modernistler \u00e7al\u0131\u015fmalar\u0131nda Nietzsche, Heidegger ve dilbilimci Saussure’e dayan\u0131rlar. Yap\u0131salc\u0131lar, bat\u0131 ussall\u0131\u011f\u0131n\u0131n temelinin, Plato, Aristotle, Kant ve ayd\u0131nlanman\u0131n bi\u00e7imlendirdi\u011fi gibi evrensel ge\u00e7erlili\u011fe sahip oldu\u011funu savunuyorlard\u0131.<\/p>\n Postmodernistler bu evrensellik sav\u0131n\u0131 yads\u0131yorlar. Onlara g\u00f6re, \u00e7a\u011fda\u015f toplum bir bunal\u0131m i\u00e7erisinde, \u00e7\u00fcnk\u00fc Ayd\u0131nlanman\u0131n ortaya koydu\u011fu ussall\u0131k \u00e7\u00f6kt\u00fc. Postmodernistler Frankfurt bak\u0131\u015fa\u00e7\u0131s\u0131yla bir ba\u011fl\u0131l\u0131k olu\u015fturma anlam\u0131nda yirminci y\u00fczy\u0131ldaki olaylara de\u011finiyorlar. Dil oyunu kurallar\u0131, \u00f6znenin merkezden \u00e7\u0131kar\u0131lmas\u0131,mant\u0131kmerkezcili\u011finin yads\u0131nmas\u0131, herkes i\u00e7in adalet ve e\u015fitlik gibi evrensel ta\u015fanlar\u0131n y\u0131k\u0131lmas\u0131 post-modernistlerce savunuluyor. G\u00fcn\u00fcm\u00fcz felsefi s\u00f6ylemi ba\u015fl\u0131ca Frankfurt-Paris-California \u00fc\u00e7geni aras\u0131nda yerle\u015fiyor. Bu s\u00f6ylem h\u00e2l\u00e2 geli\u015fmekte.<\/p>\n Bir\u00e7ok iyi tan\u0131nan Amerikal\u0131 Richard Rorty, Alman Hans Blumenberg ya da Kanadal\u0131 Charles Taylor gibi Bat\u0131 felsefecileri incelemeyi hak ediyor-her biri kendi yolunda Avrupa’da ve Kuzey Amerika’daki \u00e7ok ilgin\u00e7 felsefi s\u00f6ylemin bir\u00e7ok bi\u00e7imde y\u00fcr\u00fct\u00fclmesinde katk\u0131da bulunmu\u015flard\u0131r.<\/p>\n III. Evrensel Bir S\u00f6ylem t\u00e7in Gelecekteki Durum<\/strong><\/p>\n Yirminci y\u00fczy\u0131lda felsefede geli\u015fmi\u015f olan ond\u00f6rt bak\u0131\u015fa\u00e7\u0131s\u0131 belirleyebildim. Bak\u0131\u015fa\u00e7\u0131lar\u0131n\u0131n \u00e7o\u011fu d\u00fcnyasal ve bilimsel ge\u00e7erlilik amac\u0131yla bir t\u00fcr y\u00f6ntembilimi ama\u00e7l\u0131yorlar- bu \u00f6zellikle de mant\u0131k\u00e7\u0131 olguculuk, g\u00f6r\u00fcng\u00fcbilim ve \u00e7\u00f6z\u00fcmleyici g\u00f6r\u00fc\u015fler gibi bak\u0131\u015fa\u00e7\u0131lar\u0131 i\u00e7in do\u011fru. Yorumsamac\u0131l\u0131k, g\u00fcnl\u00fck dil yakla\u015f\u0131m\u0131 ya da yeni a\u015fk\u0131n pragmatizm gibi di\u011fer bak\u0131\u015fa\u00e7\u0131lan da modern insan\u0131n dilsel ve ileti\u015fimsel boyutuna de\u011finiyorlar. Ancak baz\u0131lar\u0131 da toplumsal ya\u015fam durumunu de\u011fi\u015ftirmek amac\u0131yla, kuram ve k\u0131lg\u0131 aras\u0131ndaki ilgi sorununa \u00f6nem veriyorlar- bu \u00e7aba pragmatizm, Marksizm, Varolu\u015f\u00e7uluk ve Frankfurt Okulu taraf\u0131ndan yap\u0131ld\u0131. Temel metafizi\u011fe, Heidegger ve Whitehead, Alexander, Collingwood gibi Anglo metafizik\u00e7ilerin g\u00fcn\u00fcm\u00fcz felsefi s\u00f6yleminde tart\u0131\u015f\u0131l\u0131yor olan ciddi \u00f6neriler sunmas\u0131na kar\u015f\u0131n daha az \u00f6nem verildi.<\/p>\n Her nas\u0131lsa, yirminci y\u00fczy\u0131l Bat\u0131 felsefesinde \u00fcst\u00fcn gelen felsefi alan bilim, mant\u0131k ve dil oldu. Bunu temellendiren \u00f6ndayanak h\u00e2l\u00e2 evrensel ussall\u0131k sav\u0131d\u0131r. Ancak, y\u00fczy\u0131l\u0131m\u0131z\u0131n sonunda Lyotard, Derrida ve Habermas, Rorty aras\u0131ndaki post-modernist s\u00f6ylemde bu sav sald\u0131r\u0131ya u\u011frad\u0131. Bu s\u00f6ylem geli\u015fmekte. Yine de, do\u011fru bir evrensel s\u00f6ylem i\u00e7in gelecek durumun olu\u015fturulmad\u0131\u011f\u0131n\u0131 teslim etmeliyim. \u015eimdiki felsefe tart\u0131\u015fmalanndaki temel e\u011fitim k\u00fclt\u00fcrel ve ileti\u015fimsel olarak durumu g\u00f6z\u00f6n\u00fcne al\u0131yor- bunu ingilizce, Frans\u0131zca ve Almanca dillerinin s\u00f6yleme hakim oldu\u011fu Bat\u0131 Avrupa ve Kuzey Amerika’da \u00f6zellikle g\u00f6rebiliriz.<\/p>\n “\u00dc\u00e7\u00fcnc\u00fc d\u00fcnya” \u00fclkelerinin bu s\u00f6yleme ne \u00f6l\u00e7\u00fcde kat\u0131labilme olana\u011f\u0131n\u0131 ara\u015ft\u0131rmam\u0131z gerekti\u011fini sormal\u0131y\u0131z. Yenilikler i\u00e7erden gelir, ak\u0131ll\u0131ca taklitlerden de\u011fil. \u00d6rne\u011fin \u0130slam falasifah gelene\u011finde, ele\u015ftirel olarak de\u011ferlendirilmesi ve sunulmas\u0131 gereken \u00f6zg\u00fcn katk\u0131lar i\u00e7in say\u0131s\u0131z olanaklara sahibiz. Al-Afghani, Leopord Seughor, Franz Fanon modernizm ve onun uygarl\u0131klan \u00fczerinde yay\u0131lan etkisiyle uzla\u015fmaya \u00e7abalad\u0131lar. Sonu\u00e7 bir t\u00fcr bilin\u00e7lili\u011fin artmas\u0131 oldu – ama bu yeterli de\u011fil.<\/p>\n Gereken \u015fey y\u00fcrekli bir d\u00f6n\u00fc\u015f\u00fcm ve yerli kaynaklardan gelen de\u011ferli g\u00f6r\u00fc\u015fler \u00fczerinde olu\u015fmu\u015f yenilik. D\u00fcnyada insan deneyiminin yorumu say\u0131s\u0131z bundan \u00f6t\u00fcr\u00fc, insano\u011flunun d\u00fcnyadaki deneyiminin yaln\u0131zca Bat\u0131 yorumlan m\u0131 \u00e7ok \u00f6zel ve evrensel insanl\u0131\u011f\u0131n mutlak yorumu? Sanm\u0131yorum. Ben, yorumlama yollannm, evrensel bir yorumlama toplulu\u011fu i\u00e7in de\u011fi\u015fik olanaklar\u0131 zenginle\u015ftirme yolunda d\u00fcnyan\u0131n k\u00fclt\u00fcrel olanaklann\u0131 sunan b\u00fct\u00fcn kaynaklar\u0131n do\u011fru bir s\u00f6ylemine bizi g\u00f6t\u00fcren bir “a\u00e7\u0131k-u\u00e7lu yorum” \u00f6neriyorum.Kant’\u0131n s\u00f6yledi\u011fi gibi, Ayd\u0131nlanma \u00e7a\u011f\u0131nda ya\u015f\u0131yor olabiliriz ama hen\u00fcz Ayd\u0131nlanm\u0131\u015f y\u00fczy\u0131lda de\u011fil. Gelecek, yolu g\u00f6steriyor.<\/p>\n \u00c7eviren: Erdal Cengiz<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Yirminci y\u00fczy\u0131l yak\u0131nda sona eriyor. Siyasal, toplumsal, ekonomik ve teknolojik konulara de\u011fin bir\u00e7ok ele\u015ftiriler, \u00f6zetler, incelemeler s\u00f6ylenecek. Bu yaz\u0131da kendi kendime \u015funu sordum: Bu y\u00fczy\u0131lda Bat\u0131 felsefesinde neler oldu? Bizim y\u00fczy\u0131l\u0131m\u0131zda \u00f6zg\u00fcn \u00e7evreler ortaya \u00e7\u0131karm\u0131\u015f felsefe hakk\u0131nda hangi sonucu \u00e7\u0131karabiliriz. E\u011fer, Hegel’in yapa\u011f\u0131 felsefe tan\u0131m\u0131- felsefe, d\u00fc\u015f\u00fcncede yakalanm\u0131\u015f zamand\u0131r- do\u011fruysa, bizler, yirminci y\u00fczy\u0131l insamnca hangi […]<\/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-4184","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
tanr\u0131bilimince resmen ba\u015flat\u0131lm\u0131\u015f olan \u00eencil metinlerinin ele\u015ftirilerine kadar gerilere gider. Titiz dilbilim metinleri ele\u015ftirileriyle \u00f6zde\u015fle\u015ftirilen isim, \u00e7a\u011fda\u015f Alman felsefesi u\u011fra\u015fanlannca h\u00e2l\u00e2 Almanca Plato \u00e7evirileri kullan\u0131l\u0131yor olan Friedrich Schleirmacher’dir. Yorumsamac\u0131l\u0131\u011f\u0131n mesaj\u0131 a\u00e7\u0131kt\u0131: Hristiyan Protestan bak\u0131\u015fa\u00e7\u0131s\u0131 i\u00e7inde, \u00eencil metinlerinin tanr\u0131sal kelimeleri kavramak i\u00e7in do\u011frudan yorumlanmas\u0131. Almanya’daki felsefi \u00e7evreler, bu tanr\u0131bilimsel ince ele\u015ftirileri dinsel olmayan metinlerin ba\u011f\u0131ms\u0131z bir yorumunun hizmetine d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler. Yaz\u0131nsal b\u00fct\u00fcnl\u00fck, belgeleme, tarihsel kay\u0131t ara\u015ft\u0131rmas\u0131 ve do\u011fru bir dipnot arac\u0131 d\u00fc\u015f\u00fcncesi bu g\u00fc\u00e7l\u00fc yaz\u0131nsal ele\u015ftirinin sonucu oldu. Y\u00fczy\u0131l\u0131m\u0131zdaki yorumsamac\u0131 bak\u0131\u015f\u0131 geli\u015ftiren Hans-Georg Gadamer’den ba\u015fkas\u0131 de\u011fildi. Gadamer’in temel sav\u0131 \u015fuydu: Bir metini anlayabilmek i\u00e7in dilin s\u0131n\u0131rlar\u0131na ba\u015fvurmak gerekir. As\u0131l yazar\u0131n metindeki mesaj\u0131n\u0131 kendisinden daha iyi anlamak- yorumsamac\u0131 d\u00f6ng\u00fcsellik diye adland\u0131r\u0131lan- ondokuzuncu y\u00fczy\u0131l yorumsamac\u0131l\u0131\u011f\u0131n\u0131n kli\u015fele\u015fmi\u015f s\u00f6z\u00fcyd\u00fc.<\/p>\n
ko\u015fullarda d\u00fcnyadaki nesnelerin ger\u00e7ekli\u011fini yakalamak konusunda ileri s\u00fcr\u00fcyor. Peter
Strawson’un, \u00e7\u00f6z\u00fcmleyici felsefenin ve g\u00f6r\u00fcng\u00fcbilimsel kesinli\u011fin en saf i\u00e7g\u00fcd\u00fclerini
ifade eden g\u00f6rkemli bir \u00e7al\u0131\u015fma olan Individuals’a de\u011finmeliyim. Ger\u00e7ekte bu \u00e7al\u0131\u015fma, altba\u015fl\u0131\u011f\u0131nda da oldu\u011fu gibi, bir betimsel metafizik. Ama mutlak do\u011fruluk savlar\u0131 olmayan bir metafizik.
6- Varolu\u015f\u00e7uluk<\/strong> – Varolu\u015f\u00e7uluk, y\u00f6ntemle ilgilenmemi\u015f, insan varl\u0131\u011f\u0131n\u0131n ger\u00e7ek varolu\u015funun t\u00f6z\u00fcyle ilgilenmi\u015f Bat\u0131 felsefesi bak\u0131\u015fa\u00e7\u0131lar\u0131n\u0131n \u00e7okaz\u0131ndan biridir. Bu bak\u0131\u015fa\u00e7\u0131s\u0131 \u0130kinci D\u00fcnya sava\u015f\u0131’ndan sonra Varl\u0131k ve Hi\u00e7lik yap\u0131t\u0131yla Jean Paul Sartre taraf\u0131ndan ileri s\u00fcr\u00fcld\u00fc. Ayr\u0131ca Albert Camus’nun edebiyat \u00e7al\u0131\u015fmalar\u0131, belirgin olarak Sisyphos S\u00f6yleni \u00e7al\u0131\u015fmas\u0131yla varolu\u015f\u00e7u bak\u0131\u015f geli\u015ftirildi, zamanla Karl Jaspers,hakl\u0131 bir bi\u00e7imde bir varolu\u015f\u00e7u olarak g\u00f6sterildi, ama Heidegger \u00f6yle de\u011fildi. Varolu\u015f\u00e7ulu\u011fun temel bak\u0131\u015fa\u00e7\u0131s\u0131 “varolu\u015fun \u00f6z\u00fc \u00f6nceledi\u011fi” tutumunu ifade eder. Buradaki d\u00fc\u015f\u00fcnce, ger\u00e7ek g\u00f6rg\u00fcl d\u00fcnyadaki ‘Existenz’i kavramak i\u00e7in felsefe do\u011frudan sosyo-ekonomik-politik ya\u015fam\u0131 i\u00e7ermelidir. B\u00fct\u00fcn Bat\u0131 bak\u0131\u015fa\u00e7\u0131lar\u0131 i\u00e7inde varolu\u015f\u00e7uluk tutumu, yirminci y\u00fczy\u0131lda Bat\u0131 insan\u0131n\u0131n en d\u00fcnyevi bak\u0131\u015f\u0131d\u0131r.<\/p>\n
bak\u0131\u015fa\u00e7\u0131sm\u0131n b\u00fcy\u00fck ba\u015far\u0131s\u0131 Husserl gelene\u011finde yanl\u0131\u015f okunuyor. Ama ayn\u0131 zamanda,
Heidegger’in 1925 Marburg derslerinde “Hermeneutik der Faktizitat” diye adland\u0131rd\u0131\u011f\u0131 bir varl\u0131kbilimi geli\u015ftirdi\u011fini anl\u0131yoruz. \u015eimdilerde, Bat\u0131daki bir\u00e7ok filozof bu yabanc\u0131yla uzla\u015f\u0131yorlar ve Varl\u0131k olarak g\u00fc\u00e7l\u00fc Dasein s\u00f6zc\u00fc\u011f\u00fc, Varl\u0131k (Sein) anlam\u0131nda yorumlanm\u0131\u015f g\u00f6r\u00fcng\u00fcbilimsel bir olgusall\u0131k olarak anla\u015f\u0131l\u0131yor. Varl\u0131kla (Sein) ilintili zaman (Zeit) aray\u0131\u015f\u0131 y\u00fczy\u0131l\u0131m\u0131z\u0131n sonunda geli\u015fme s\u00fcreci i\u00e7erisinde.<\/p>\n
d\u00fc\u015f\u00fcn\u00fcrlerden biri olan J\u00fcrgen Habermas taraf\u0131ndan s\u00fcrd\u00fcr\u00fclmektedir. Onun bak\u0131\u015fa\u00e7\u0131s\u0131m
“Yeni Frankfurt” g\u00f6r\u00fc\u015f\u00fc olarak adland\u0131raca\u011f\u0131m.<\/p>\n