{"id":4207,"date":"2010-02-12T17:22:24","date_gmt":"2010-02-12T14:22:24","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/12\/uygarligin-gelisiminde-felsefeyle-olan-iliskisi-cemal-yildirim\/"},"modified":"2010-02-12T17:22:24","modified_gmt":"2010-02-12T14:22:24","slug":"uygarligin-gelisiminde-felsefeyle-olan-iliskisi-cemal-yildirim","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/12\/uygarligin-gelisiminde-felsefeyle-olan-iliskisi-cemal-yildirim\/","title":{"rendered":"Uygarl\u0131\u011f\u0131n geli\u015fiminde Felsefeyle olan ili\u015fkisi | Cemal Y\u0131ld\u0131r\u0131m"},"content":{"rendered":"

Uygarl\u0131k ile felsefe birbirine dayanan, dahas\u0131 biribirini i\u00e7eren iki olu\u015fumdur.\u00d6yle ki,felsefeye yabanc\u0131 bir uygarl\u0131ktan kolayca s\u00f6z edilemeyece\u011fi gibi,genel etkinlik alan\u0131nda uygarl\u0131k, de\u011fer ve sorunlar\u0131na do\u011frudan ya da dolayl\u0131 yer vermeyen bir felsefe de d\u00fc\u015f\u00fcn\u00fclemez. Bunun tarihteki iki \u00e7arp\u0131c\u0131 \u00f6rne\u011fini Antik Grek d\u00f6nemi ile R\u00f6nesans sonras\u0131 Bat\u0131 d\u00fcnyas\u0131nda bulmaktay\u0131z.<\/p>\n

Bu bildirinin amac\u0131 uygarla\u015fma s\u00fcrecinde felsefenin \u00f6nemini belirtmek,\u00f6zellikle e\u011fiim ba\u011flam\u0131nda y\u00fcklenmesi gereken i\u015flevine a\u00e7\u0131kl\u0131k getirmektir.Ama konuya girmeden \u00f6nce uygarl\u0131ktan ne anlad\u0131\u011f\u0131m\u0131z\u0131 k\u0131saca ortaya koymakta yarar g\u00f6rmekteyiz.Uygarl\u0131k do\u011fal bir olay ya da olu\u015fum de\u011fildir;toplumsal ya\u015fam\u0131m\u0131z\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

\u0130nsan uygar olarak do\u011fmaz, belli k\u00fclt\u00fcrel ko\u015fullar i\u00e7inde uygarla\u015f\u0131r. \u0130nsan\u0131n do\u011fal donan\u0131m\u0131nda biyolojik yap\u0131s\u0131n\u0131n ve “hayvansal” diyebilece\u011fimiz i\u00e7g\u00fcd\u00fclerinin yan\u0131s\u0131ra potansiyel iki \u00f6zelli\u011finden daha s\u00f6z edilebilir: sevgi ve iyilik duyarl\u0131l\u0131\u011f\u0131,anlaksal kavrama yetenegi.Ya\u015fam ortam\u0131 bu \u00f6zelliklerin geli\u015fimine elverdi\u011fi \u00f6l\u00e7\u00fcde insan uygarla\u015f\u0131r, elvermedi\u011fi \u00f6l\u00e7\u00fcde ilkelli\u011fini korur. \u0130lkel ki\u015fi ya da toplum bencil d\u00fcrt\u00fclerin ve tabusal ko\u015fullanmalar\u0131n dar \u00e7emberindedir. Uygarla\u015fma \u00f6ncelikle korku ve tabular\u0131n a\u015f\u0131lmas\u0131, yeni de\u011ferlere a\u00e7\u0131lmada \u00f6nc\u00fc ki\u015filerin etkileyici davran\u0131\u015f \u00f6rnekleri ortaya koymalar\u0131yla olas\u0131d\u0131r.<\/p>\n

Pek \u00e7ok soyut kavram gibi uygarl\u0131k kavram\u0131 da de\u011fi\u015fik, \u00e7o\u011fukez biribiriyle ba\u011fda\u015fmaz tan\u0131m ve yorumlara konu olmu\u015ftur.Burada bu yorum veya tan\u0131mlar\u0131 tek tek ele al\u0131p g\u00f6zden ge\u00e7irmek yerine, \u00f6nemli g\u00f6rd\u00fc\u011f\u00fcm\u00fcz kimi noktalara de\u011finmekle yetinece\u011fiz.De\u011finece\u011fimiz ilk nokta olduk\u00e7a yayg\u0131n bir anlay\u0131\u015fa ili\u015fkindir.Buna g\u00f6re, uygarl\u0131k teknolojide ileri bir d\u00fczeyde olmak demektir. Bu g\u00f6r\u00fc\u015f hem dar hem de y\u00fczeyseldir. Dard\u0131r, \u00e7\u00fcnk\u00fc teknoloji uygarl\u0131\u011f\u0131n asal bir \u00f6zelli\u011fi de\u011fildir.Y\u00fczeyseldir, \u00e7\u00fcnk\u00fc teknolojide olduk\u00e7a ileri olan kimi toplumlar\u0131n evrensel de\u011ferlere ters d\u00fc\u015fen saplant\u0131lar\u0131,bu saplant\u0131lara ko\u015fut d\u00fcped\u00fcz “barbarl\u0131k” diyebilece\u011fimiz tutum ve eylemleri olmu\u015f,olmaktad\u0131r.Bunun en yak\u0131ndan bildi\u011fimiz \u00f6rneklerini y\u00fczy\u0131l\u0131m\u0131zda Nazi Almanyas\u0131yla Stalin’ci ve Mao’cu kom\u00fcnizm uygulamalar\u0131nda bulmaktay\u0131z.Ku\u015fkusuz but\u00fcrden ideolojik tutumlar\u0131 \u00e7\u0131lg\u0131nl\u0131k diye birtarafa itsek bile, tarih\u00e7iler aras\u0131nda acaba ka\u00e7\u0131,g\u00fcn\u00fcm\u00fczde teknolojinin t\u00fcm olanaklar\u0131yla donanm\u0131\u015f New York, Londra, Paris vb. metropollerin Pericles d\u00f6nemi Atinas\u0131ndan daha uygar oldu\u011funu s\u00f6yleyebilir?<\/p>\n

De\u011finece\u011fimiz ikinci nokta, uygarl\u0131\u011f\u0131n ne fanatizmi besleyen teokratik veya totaliter bir d\u00fczenle, ne de anar\u015fistlerin hayallerindeki mutlak serbestlikle ba\u011fda\u015f\u0131r oldu\u011fudur. Uygar ya\u015fam tekd\u00fczelik de\u011fil \u00e7ok boyutlu \u00f6zg\u00fcr bir d\u00fczen; ba\u015f\u0131bo\u015fluk de\u011fil “self-discipline” denen kendini denetleme sorumlulu\u011funu i\u00e7erir.<\/p>\n

De\u011finece\u011fimiz son nokta, uygarl\u0131\u011f\u0131n bir derece sorunu oldu\u011fudur. Uygarl\u0131kta olduk\u00e7a ileri toplumlardan s\u00f6z edilebilece\u011fi gibi geri kalm\u0131\u015f, dahas\u0131 ilkellikten yeterince annamam\u0131\u015f topluluklardan da s\u00f6z edilebilir. Ba\u015fka bir deyi\u015fle, ne ge\u00e7mi\u015fte ne de g\u00fcn\u00fcm\u00fczde “salt barbar” ya da “salt uygar” bir
toplum veya topluluk \u00f6rne\u011fi g\u00f6steremeyiz. Antropologlar\u0131n \u00e7al\u0131\u015fmalar\u0131ndan,uygarl\u0131k s\u00fcrecinde iki u\u00e7ta yer alan toplumlar\u0131n bile kimi k\u00fclt\u00fcrel \u00f6zellikleri payla\u015ft\u0131\u011f\u0131n\u0131 \u00f6\u011freniyoruz. \u00d6rne\u011fin, m\u00fclkiyet hakk\u0131na sayg\u0131 bu \u00f6zelliklerden biridir. Avrupal\u0131 g\u00f6\u00e7menler Kuzey Amerika’ya yerle\u015finceye dek “k\u0131z\u0131lderili” dedi\u011fimiz yerliler aras\u0131nda h\u0131rs\u0131zl\u0131k nerdeyse hi\u00e7 rastlanmayan bir davran\u0131\u015ft\u0131. Ba\u015fka bir \u00f6rnek: puta tap\u0131nma ya da “baba” imaj\u0131nda gizemli bir g\u00fcce s\u0131\u011f\u0131nma, \u00e7o\u011fukez san\u0131ld\u0131\u011f\u0131 gibi ilkel kabileIere \u00f6zg\u00fc bir t\u00f6re de\u011fildir.Bunun izlerine, de\u011fi\u015fik bi\u00e7imlerde de olsa, uygarl\u0131kta ileri say\u0131lan toplumlar\u0131n kimi kesimlerinde rastland\u0131\u011f\u0131 yads\u0131namaz. Kald\u0131 ki, barbarl\u0131\u011fa \u00f6zg\u00fc say\u0131lan ac\u0131mas\u0131zl\u0131k,hoyratl\u0131k, y\u0131k\u0131p d\u00f6kme, \u00e7al\u0131p \u00e7\u0131rpma gibi davran\u0131\u015flar\u0131n her d\u00fczeydeki toplumlarda s\u00fcr\u00fcp gitti\u011fini g\u00f6r\u00fcyoruz. \u00d6te yandan, uygarl\u0131\u011fa \u00f6zg\u00fc say\u0131lan kimi davran\u0131\u015f ve tutumlar\u0131n baz\u0131 ilkel topluluklarda ya\u015fam normlar\u0131 aras\u0131nda \u00f6nemli yer tuttu\u011fu bilinmektedir. Bunun \u00c7arp\u0131c\u0131 bir \u00f6rne\u011fini “yamyam” denilen topluluklar\u0131n iyilik, konukseverlik, temizlik, yalandan ka\u00e7\u0131nma gibi davran\u0131\u015flarda g\u00f6sterdikleri titizlikte g\u00f6rmekteyiz. Daha da ilgin\u00e7 olan\u0131,19.yy ortalar\u0131 na gelinceye dek pek az Avrupal\u0131 y\u0131lda ancak bir kez banyo al\u0131rken, yoksulluk i\u00e7inde \u00c7\u0131rp\u0131nan “Gold Coast Mege’lerin g\u00fcnde en az bir banyo alma al\u0131\u015fkanl\u0131klar\u0131d\u0131r.Uygarl\u0131k s\u00fcrecine giri\u015fte \u00fc\u00e7 temel d\u00f6n\u00fc\u015f\u00fcmden s\u00f6z edilebilir.Bunlardan biri, belki de ilki, bireyin ki\u015filik bilincine ula\u015fmas\u0131, bir \u00f6l\u00e7\u00fcde de olsa, i\u00e7g\u00fcd\u00fc, korku ve tabular\u0131n \u00f6tesin de insanc\u0131l duyarl\u0131l\u0131k i\u00e7ine girmesidir.\u0130kincisi ya\u015fam hakk\u0131n\u0131n tan\u0131nmas\u0131; \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise durumu elveren bireylerin d\u00fcnyay\u0131 anlama, insan\u0131n d\u00fcnya i\u00e7indeki konumuna anlam verme aray\u0131\u015f\u0131na koyulabilmesidir. \u0130nsanc\u0131l duyarl\u0131l\u0131k, sanat de\u011ferleriyle ahlak normlar\u0131n\u0131n olu\u015fu muna; ya\u015fam hakk\u0131, bireye az-\u00e7ok g\u00fcvence sa\u011flayan bir hukuk d\u00fczeninin kurulmas\u0131na; anlama aray\u0131\u015f\u0131n\u0131n ise felsefe ve daha sonra bilime yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenebilir. Bu demektir ki,uygarl\u0131\u011f\u0131n yap\u0131 ta\u015flann\u0131 sanat, ahlak ve hukukun i\u00e7erdi\u011fi evrensel de\u011ferlerle, d\u00fcnyaya bak\u0131\u015f a\u00e7\u0131m\u0131z\u0131 geni\u015fletme, deney lerimizi ussal d\u00fczeyde de\u011ferlendirip anlaml\u0131 k\u0131lma misyonu ile y\u00fckl\u00fc felsefe ve felsefenin yol a\u00e7t\u0131\u011f\u0131 bilim olu\u015fturmaktad\u0131r.\u015eimdi, ana.\u00e7izgileriyle yapt\u0131\u011f\u0131m\u0131z bu belirlemeler \u0131\u015f\u0131\u011f\u0131nda, uygarla\u015fmada felsefenin i\u015flevine, bu i\u015flevin etkinlik kazanmas\u0131nda ba\u015f vurulacak e\u011fitim y\u00f6ntemine de\u011finebiliriz.Ba\u015flang\u0131\u00e7ta “bilgelik sevgisi” diye nitelenen felsefenin, zaman i\u00e7inde d\u00f6nemlere ve de\u011fi\u015fen k\u00fclt\u00fcr ortam\u0131na g\u00f6re i\u015flevler y\u00fcklendi\u011fini biliyoruz. Antik Grek d\u00f6neminde felsefe,\u00f6ncelikle ger\u00e7eklik ilkelerini yakalamaya y\u00f6nelik ussal bir etkinlik olarak ortaya \u00e7\u0131kar. Varl\u0131\u011f\u0131n do\u011fas\u0131n\u0131 belirlemek, evrende olup bitenleri a\u00e7\u0131klayan asal ilkeleri saptamak felsefenin ba\u015fl\u0131ca i\u015flevi olarak alg\u0131lanm\u0131\u015ft\u0131. Orta\u00e7a\u011f’da ilgi de\u011fi\u015fik bir alanda odaklan\u0131r: kilisenin buyru\u011funda felsefe teolojik bir karaktere b\u00fcr\u00fcn\u00fcr; evreni tanr\u0131sal bir dizayn olarak kavrama,insan ya\u015fam\u0131n\u0131 bu \u00e7er\u00e7evede anlamland\u0131rma u\u011fra\u015f\u0131na d\u00f6n\u00fc\u015f\u00fcr. R\u00f6nesanstan g\u00fcn\u00fcm\u00fcze uzanan d\u00f6nemde ise, \u00f6zellikle bilimin giderek g\u00fc\u00e7lenen etkisi alt\u0131nda, felsefenin daha \u00f6l\u00e7\u00fcl\u00fc bir yakla\u015f\u0131m i\u00e7ine girdi\u011fini, b\u00fct\u00fcnc\u00fcl
metafiziksel spek\u00fclasyondan kavramsal \u00e7\u00f6z\u00fcmleme y\u00f6ntemine kayd\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.Ne var ki, g\u00f6r\u00fcn\u00fcrdeki t\u00fcm de\u011fi\u015fimlere kar\u015f\u0131n, felsefenin kimli\u011fini olu\u015fturan d\u00f6rt ana i\u015flevinden s\u00f6z edilebilir:<\/p>\n

(1) Entellekt\u00fcel ilgiyi besleme: Ki\u015fiyi g\u00fcnl\u00fck sorunlar\u0131n \u00f6tesinde ya\u015fam ve evrenin anlam\u0131na ili\u015fkin ussal bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc aray\u0131\u015f\u0131na y\u00f6neltmek.
(2) Etik ve estetik normlan de\u011ferlendirme: Ki\u015fide iyilik ve g\u00fczellik \u00f6l\u00e7\u00fctlerine ili\u015fkin yetkinlik duyarl\u0131g\u0131 uyand\u0131rmak.
(3)Ele\u015ftirel d\u00fc\u015f\u00fcnme y\u00f6ntemini i\u015fleme: ki\u015finin yerle\u015fik inak, \u00f6nyarg\u0131 ve ko\u015fullanmalar\u0131n tutsakl\u0131\u011f\u0131ndan kurtulmas\u0131na,ilgi alan\u0131 sorunlar\u0131na yakla\u015f\u0131m ve \u00e7\u00f6z\u00fcm aray\u0131\u015f\u0131nda nesnel ve mant\u0131ksal bir kafa disipliniyle davranmas\u0131na yol a\u00e7mak.
4)Bilgi ile bilgeligi kayna\u015ft\u0131rma: Ki\u015fiye bilgi \u00fcretim ve kullan\u0131m\u0131nda do\u011facak sonu\u00e7lar\u0131 olumlu ve olumsuz yanlar\u0131yla g\u00f6z\u00f6n\u00fcne alabilme, bilginin kendi i\u00e7inde salt bir de\u011fer olmad\u0131\u011f\u0131n\u0131 kavrama yetisini geli\u015ftirme olana\u011f\u0131 sa\u011flamak.Bu de\u011finmelerden,uygarl\u0131kla felsefenin birlikteli\u011fini a\u00e7\u0131k\u00e7a g\u00f6rmekteyiz.Ger\u00e7ekten, insanl\u0131k tarihinde felsefesiz bir uygarl\u0131\u011fa kolayca \u00f6rnek g\u00f6sterilemeyece\u011fi gibi, ba\u015fl\u0131ca ama\u00e7lar\u0131nda uygarl\u0131\u011fa ters d\u00fc\u015fens a\u011fl\u0131kl\u0131 bir felsefedende s\u00f6zedilemez.\u0130kisininde temelde payla\u015ft\u0131\u011f\u0131 \u00f6zellikler etik ve estetik de\u011ferlere duyarl\u0131l\u0131k,ger\u00e7ekli\u011fe y\u00f6nelik \u00f6zg\u00fcr aray\u0131\u015f,ele\u015ftiri ve tart\u0131\u015fmaya a\u00e7\u0131k k\u00fclt\u00fcrel bir ortamd\u0131r.<\/p>\n

\u015eimdi sorulabilir:uygarla\u015fman\u0131n vazge\u00e7ilmez ko\u015fulu sayd\u0131\u011f\u0131m\u0131z felsefenin yukardas\u0131ralad\u0131\u011f\u0131m\u0131z i\u015flevlerine etkinlik kazand\u0131rmada ba\u015fvuraca\u011f\u0131m\u0131z ara\u00e7 ve y\u00f6ntem ne olmal\u0131d\u0131r? Bu soruyu k\u0131saca \u015f\u00f6yle yan\u0131tlayabiliriz: Ara\u00e7 geni\u015f anlamda e\u011fitimdir;y\u00f6ntem nesnel ve ele\u015ftirel yakla\u015f\u0131md\u0131r.”Geni\u015f anlamda e\u011fitim” diyoruz, \u00e7\u00fcnk\u00fc s\u0131radan anlam\u0131nda e\u011fitim okullarda izlenen \u00f6\u011fretim etkinli\u011fi demektir. Buna g\u00f6re e\u011fitim bireyi ders programlar\u0131 \u00e7er\u00e7evesinde bilgi veya beceriyle donatma, topluma uyumlu bir ki\u015fi olarak kazand\u0131rma s\u00fcrecidir. Oysa e\u011fitimi bilgi, beceri ve uyumlu davran\u0131\u015fla s\u0131n\u0131rl\u0131 tutarsak. ister istemez, bireyin ufkunu daraltm\u0131\u015f. ilgileri do\u011frultusunda anlaksal ve imgesel potansiyelini geli\u015ftirmesine yeterince olanak tan\u0131mam\u0131\u015f oluruz. Bilgi, beceri ve sosyal uyum kazand\u0131rma. e\u011fitimden beklenen i\u015flevlerdir, ku\u015fkusuz; ama daha \u00f6nemlisi bireyin e\u011fitim ve yetenekleri do\u011frultusunda geli\u015fme olana\u011f\u0131 bulmas\u0131d\u0131r. \u00d6yle bir olanak, \u00f6ncelikle yerle\u015fik inan\u00e7 ve
g\u00f6r\u00fc\u015fleri, haz\u0131r buldu\u011fumuz ya da bize y\u00fcklenmek istenen \u00f6\u011fretileri irdelemeye elveren. yeni anlam ve de\u011fer aray\u0131\u015flar\u0131na a\u00e7\u0131k bir k\u00fclt\u00fcrel ortamla olas\u0131d\u0131r.<\/p>\n

Bug\u00fcn toplumumuzun sanat. felsefe ve bilim alanlar\u0131nda istenen d\u00fczeyde yeterli performans sergileyememesi; dahas\u0131, giderek artan sorunlar kar\u015f\u0131s\u0131nda \u00e7\u00f6z\u00fcms\u00fczl\u00fck i\u00e7inde bocalamas\u0131 e\u011fitim anlay\u0131\u015f ve uygulamalar\u0131nda “\u00e7a\u011fd\u0131\u015f\u0131” diyebilece\u011fimiz birtak\u0131m saplant\u0131lar\u0131 yeterince a\u015famam\u0131\u015f olmas\u0131yla a\u00e7\u0131klanabilir. Lise programlar\u0131nda, felsefeye verilen ya da verilmek istenen yerin tart\u0131\u015fmal\u0131 bir sorun olarak kalmas\u0131 bu t\u0131kan\u0131kl\u0131\u011f\u0131n \u00e7arp\u0131c\u0131 bir belirtisidir. Kald\u0131 ki, y\u00fcr\u00fcrl\u00fckteki yakla\u015f\u0131mla okutulan felsefenin ne i\u00e7erik y\u00f6n\u00fcnden ne de e\u011fitici i\u015flevleri a\u00e7\u0131s\u0131ndan istenilen sonucu verece\u011fi beklenemez. Felsefe bir yana, asl\u0131nda hi\u00e7 bir ders salt bilgi aktarma bi\u00e7iminde i\u015flenmemelidir. Bir kez,felsefe herhangi bir bilim dal\u0131 gibi bilgi \u00fcretmeye y\u00f6nelik bir etkinlik de\u011fildir.Sonra,felsefede ula\u015f\u0131lan sonu\u00e7lardan \u00e7ok, ele al\u0131nan sorunlar, sorunlara yakla\u015f\u0131m bi\u00e7imi \u00f6nemlidir.Felsefe bu kimli\u011fiyle alg\u0131lanmad\u0131k\u00e7a \u00f6\u011frenciyi aktif olarak felsefe etkinli\u011fi i\u00e7ine \u00e7ekmeye olanak yoktur. Bu y\u00f6nde izlenecek bir yol,felsefe tarihindeki ba\u015fl\u0131ca at\u0131l\u0131m ve d\u00f6n\u00fcm noktalar\u0131n\u0131, \u00f6nc\u00fc filozoflar\u0131n ele ald\u0131klar\u0131 sorunlar\u0131, sorunlara yakla\u015f\u0131m y\u00f6ntemlerini \u00f6rnekleyerek i\u015flemek tir.Ama bu bilgi aktar\u0131m\u0131 bi\u00e7iminde de\u011fil. felsefenin bir d\u00fc\u015f\u00fcn disiplini olarak kimli\u011fini tan\u0131tma,di\u011fer k\u00fclt\u00fcrel etkinliklerle, \u00f6zellikle sanat,din ve bilimle ili\u015fkisine \u0131\u015f\u0131k tutma bi\u00e7iminde olmal\u0131d\u0131r. Uzun s\u00fcrede ama\u00e7, felsefeyi erdem ve bilgeli\u011fe y\u00f6nelik niteli\u011fiyle genel k\u00fclt\u00fcre \u00f6z\u00fcmseterek,en az\u0131ndan entelekt\u00fcel kesime benimsetmektir.Felsefeye kapal\u0131 kalan bir toplumun uygarl\u0131kta ilerlemesi \u015f\u00f6yle dursun, uygarl\u0131\u011fa engelolu\u015fturan saplant\u0131 ve y\u00f6nelimlerden kurtulmas\u0131 beklenemez. Bunun canl\u0131 bir \u00f6rne\u011fini Gazali ‘nin “felsefeye y\u0131k\u0131m” \u00e7a\u011fr\u0131s\u0131yla \u0130slam d\u00fcnyas\u0131n\u0131n i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc, g\u00fcn\u00fcm\u00fczde giderek kat\u0131la\u015fan ba\u011fnazl\u0131kta bulmaktay\u0131z.Bildirimi gen\u00e7 ku\u015faklara y\u00f6nelik bir \u00e7agr\u0131yla noktalamak istiyorum: Sanat, felsefe ve bilim bile\u015fkesinin yakt\u0131\u011f\u0131 uygarl\u0131k me\u015falesini elinizden d\u00fc\u015f\u00fcrmeyin,ayd\u0131nl\u0131k gelece\u011fe isten\u00e7li y\u00fcr\u00fcy\u00fc\u015f\u00fcn co\u015fkusunu ya\u015fay\u0131n.<\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Uygarl\u0131k ile felsefe birbirine dayanan, dahas\u0131 biribirini i\u00e7eren iki olu\u015fumdur.\u00d6yle ki,felsefeye yabanc\u0131 bir uygarl\u0131ktan kolayca s\u00f6z edilemeyece\u011fi gibi,genel etkinlik alan\u0131nda uygarl\u0131k, de\u011fer ve sorunlar\u0131na do\u011frudan ya da dolayl\u0131 yer vermeyen bir felsefe de d\u00fc\u015f\u00fcn\u00fclemez. Bunun tarihteki iki \u00e7arp\u0131c\u0131 \u00f6rne\u011fini Antik Grek d\u00f6nemi ile R\u00f6nesans sonras\u0131 Bat\u0131 d\u00fcnyas\u0131nda bulmaktay\u0131z. Bu bildirinin amac\u0131 uygarla\u015fma s\u00fcrecinde felsefenin \u00f6nemini […]<\/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-4207","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nUygarl\u0131\u011f\u0131n geli\u015fiminde Felsefeyle olan ili\u015fkisi | Cemal Y\u0131ld\u0131r\u0131m - 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\/12\/uygarligin-gelisiminde-felsefeyle-olan-iliskisi-cemal-yildirim\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Uygarl\u0131\u011f\u0131n geli\u015fiminde Felsefeyle olan ili\u015fkisi | Cemal Y\u0131ld\u0131r\u0131m\" \/>\n<meta property=\"og:description\" content=\"Uygarl\u0131k ile felsefe birbirine dayanan, dahas\u0131 biribirini i\u00e7eren iki olu\u015fumdur.\u00d6yle ki,felsefeye yabanc\u0131 bir uygarl\u0131ktan kolayca s\u00f6z edilemeyece\u011fi gibi,genel etkinlik alan\u0131nda uygarl\u0131k, de\u011fer ve sorunlar\u0131na do\u011frudan ya da dolayl\u0131 yer vermeyen bir felsefe de d\u00fc\u015f\u00fcn\u00fclemez. Bunun tarihteki iki \u00e7arp\u0131c\u0131 \u00f6rne\u011fini Antik Grek d\u00f6nemi ile R\u00f6nesans sonras\u0131 Bat\u0131 d\u00fcnyas\u0131nda bulmaktay\u0131z. 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