{"id":4238,"date":"2010-02-21T00:21:43","date_gmt":"2010-02-20T21:21:43","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/21\/dunya-yurttasligi-immanuel-kant\/"},"modified":"2010-02-21T00:21:43","modified_gmt":"2010-02-20T21:21:43","slug":"dunya-yurttasligi-immanuel-kant","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/21\/dunya-yurttasligi-immanuel-kant\/","title":{"rendered":"D\u00fcnya Yurtta\u015fl\u0131\u011f\u0131 | \u0130mmanuel Kant"},"content":{"rendered":"

Metafizik ama\u00e7la da olsa ne t\u00fcr bir irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc kavram\u0131 olu\u015fturulursa olu\u015fturulsun, iradenin olgular d\u00fcnyas\u0131ndaki g\u00f6r\u00fcn\u00fc\u015fleri, yani insan eylemleri yine de her do\u011fa olay\u0131 gibi do\u011fa yasalar\u0131nca belirlenir. Tarih, sebepleri ne kadar derinlere g\u00f6m\u00fcl\u00fc olsa da, bu olgular\u0131n anlat\u0131l\u0131\u015f\u0131yla ilgilidir; ve tarih insan iradesinin \u00f6zg\u00fcr eylemini geni\u015f boyutlarda incelerken, \u00f6zg\u00fcr eylemde d\u00fczenli bir ilerleme oldu\u011funu ke\u015ffedebilece\u011fi umudunu verir bizlere. Ayn\u0131 \u015fekilde, bireylerin eylemlerinde karmakar\u0131\u015f\u0131k ve d\u00fczensiz olarak g\u00f6z\u00fcm\u00fcze \u00e7arpan \u015feyleri, b\u00fct\u00fcn t\u00fcr\u00fcn tarihi bak\u0131m\u0131ndan insan\u0131n \u00f6zg\u00fcn yeteneklerinin yava\u015f ama s\u00fcrekli geli\u015fimi olarak anlamay\u0131 umabiliriz. Evliliklerin, do\u011fum ve \u00f6l\u00fcmlerin say\u0131lar\u0131 da bir kurala g\u00f6re \u00f6nceden hesapdanamaz gibi g\u00f6r\u00fcn\u00fcyor; \u00e7\u00fcnk\u00fc insan\u0131n \u00f6zg\u00fcr iradesinin bunlar \u00fczerindeki etkisi pek b\u00fcy\u00fckt\u00fcr. Oysa b\u00fcy\u00fck \u00fclkelerin y\u0131ll\u0131k istatistikleri bunlar\u0131n da t\u0131pk\u0131 hava de\u011fi\u015fmeleri gibi sabit do\u011fa yasalar\u0131na ba\u011fl\u0131 olduklar\u0131n\u0131 kan\u0131tl\u0131yor. Hava de\u011fi\u015fmeleri kendi ba\u015flar\u0131na \u00f6yle belirsizdirler ki, tek ba\u015f\u0131na olup bitmeleri \u00f6nceden hesaplanamaz; ama bitkilerin b\u00fcy\u00fcmesinin, \u0131rmaklar\u0131n ak\u0131\u015f\u0131n\u0131n ve di\u011fer do\u011fal olu\u015fumlar\u0131n bir b\u00fct\u00fcn olarak tekbi\u00e7imli, kesintisiz s\u00fcregitmesini sa\u011flarlar. Birey olarak insanlar, hatta uluslar, herbiri kendi yolunda ve s\u0131ks\u0131k da birbirlerine kar\u015f\u0131 bir ama\u00e7 g\u00fcderlerken, do\u011fan\u0131n se\u00e7ti\u011fi bir y\u00f6ne do\u011fru bu fark\u0131nda olmadan gidi\u015fleri \u00fczerinde ak\u0131l yormazlar. Do\u011fan\u0131n bilmedikleri hedefine do\u011fru ilerlerler; bu hedefin ne oldu\u011funu bilselerdi bile pek az ilgi duyarlard\u0131.<\/p>\n

\u0130nsanlar ama\u00e7lar\u0131n\u0131 ne hayvanlar gibi s\u0131rf i\u00e7g\u00fcd\u00fcyle ne de akla dayanan d\u00fcnya yurtta\u015flar\u0131 gibi \u00f6nceden \u00e7izilen bir plana g\u00f6re g\u00fctt\u00fcklerinden, insanl\u0131\u011f\u0131n (anlarda ve kunduzlardaki gibi) bir plana g\u00f6re i\u015fleyen yasalara ba\u011fl\u0131 tarihini yazmak olanaks\u0131zm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcr. \u0130nsan eylemlerinin d\u00fcnya sahnesine \u00e7\u0131k\u0131\u015f\u0131n\u0131 seyrederken duydu\u011fumuz bir ho\u015fnutsuzlu\u011fu \u00fcst\u00fcm\u00fczden pek atamay\u0131z; \u00e7\u00fcnk\u00fc bireysel eylemlerde arada bir g\u00f6r\u00fcnen bilgeli\u011fe kar\u015f\u0131n, sonunda b\u00fct\u00fcn her \u015fey ak\u0131ls\u0131zl\u0131k ve \u00e7ocuk\u00e7a oyalanma, s\u0131k s\u0131k da haylazl\u0131k ve muz\u0131rl\u0131kt\u0131r. Bunun sonucunda, \u00fcst\u00fcnl\u00fc\u011f\u00fcnden bunca gurur duyan t\u00fcr\u00fcm\u00fcz \u00fczerinde nas\u0131l bir fikir y\u00fcr\u00fctmemiz gerekti\u011fini bilemeyiz. Filozof, insanlar\u0131n toplu eylemlerinin, onlar\u0131n kendi ak\u0131llar\u0131na uygun gelen ama\u00e7lar\u0131na y\u00f6neldi\u011fini varsayamayaca\u011fmdan, tek \u00e7\u0131k\u0131\u015f yolu insan olaylar\u0131n\u0131n bu anlams\u0131z gidi\u015fi ard\u0131nda do\u011fada bir ama\u00e7 bulmaya giri\u015fmesi ve kendi planlan olmaks\u0131z\u0131n eyleyen bu yarat\u0131klar\u0131n bir tarihinin, do\u011fan\u0131n belli bir plan\u0131na g\u00f6re olanakl\u0131 olup olmad\u0131\u011f\u0131na karar vermesidir.\u2014 \u015eimdi b\u00f6yle bir tarih i\u00e7in y\u00f6netici bir ilke bulmay\u0131 ba\u015far\u0131p ba\u015faramayaca\u011f\u0131m\u0131z\u0131 g\u00f6rmek, sonra da bu ilkeye g\u00f6re bir<\/p>\n

tarih yazmaya yetenekli insan\u0131n yarat\u0131lmas\u0131n\u0131 do\u011faya b\u0131rakmak istiyoruz. Do\u011fa, gezegenlerin d\u0131\u015fmerkezli y\u00f6r\u00fcngelerini hi\u00e7 beklenmedik bir tarzda belli yasalara ba\u011flayan bir Kepler’i ve bu yasalar\u0131 genel bir do\u011fal sebebe dayand\u0131rarak a\u00e7\u0131klayan bir Newton’u b\u00f6yle yaratm\u0131\u015f.<\/p>\n

Birinci \u00d6nerme <\/strong><\/p>\n

Bir yarat\u0131\u011f\u0131n b\u00fct\u00fcn do\u011fal yetenekleri kendi ama\u00e7lar\u0131na erge\u00e7 uygun gelecek tarzda geli\u015fmeleri y\u00f6n\u00fcnde belirlenmi\u015ftir. B\u00fct\u00fcn hayvanlarda bu, d\u0131\u015fsal \u0130le i\u00e7sel yani anatomik incelemeyle kan\u0131tlanabilir. Kullan\u0131lmayacak bir uzvun bulunmas\u0131 yahut amac\u0131na ula\u015fmayan bir d\u00fczenleme, erekli [teleolojik. \u00e7.] do\u011fa teorisinde bir \u00e7eli\u015fkidir. Bu temel ilkeden vazge\u00e7ersek yasaya uygun i\u015fleyen bir do\u011fayla de\u011fil de, ama\u00e7s\u0131z i\u015fleyen bir do\u011fayla kar\u015f\u0131la\u015f\u0131r\u0131z; ve akim y\u00f6netici ilkesinin yerini rastlant\u0131n\u0131n kasveti al\u0131r.<\/p>\n

\u0130kinci \u00d6nerme <\/strong><\/p>\n

\u0130nsanda, yery\u00fcz\u00fcnde tek ak\u0131l sahibi yarat\u0131k olarak akl\u0131n kullan\u0131m\u0131na y\u00f6nelen do\u011fal yetenekler, tam olarak bireyde de\u011fil, ancak t\u00fcrde geli\u015febilirler. Bir yarat\u0131kta ak\u0131l o yarat\u0131\u011f\u0131n, kendisindeki \u00e7e\u015fitli g\u00fc\u00e7leri kullan\u0131rken izledi\u011fi kurallar\u0131 ve niyetleri do\u011fal i\u00e7g\u00fcd\u00fcn\u00fcn s\u0131n\u0131rlar\u0131n\u0131n \u00e7ok \u00f6tesine uzatmas\u0131n\u0131 sa\u011flayan bir yetenektir ve akl\u0131n tasar\u0131lar\u0131n\u0131n ufku s\u0131n\u0131rs\u0131zd\u0131r. Fakat akl\u0131n kendisi i\u00e7g\u00fcd\u00fcsel i\u015flemez, \u00e7\u00fcnk\u00fc onun bir bak\u0131\u015f a\u015famasmdan di\u011ferine ad\u0131m ad\u0131m ilerlemesi bir \u00e7aba, deneme ve \u00f6\u011frenim gerektirir. Buna g\u00f6re, do\u011fal yeteneklerinin hepsini tam olarak nas\u0131l kullanaca\u011f\u0131n\u0131 \u00f6\u011frenmesi i\u00e7in her insan\u0131n \u00e7ok uzun ya\u015famas\u0131 gerekirdi; ve e\u011fer do\u011fa insan \u00f6mr\u00fcn\u00fc k\u0131sa tutmu\u015fsa (ger\u00e7ekten de b\u00f6yledir) t\u00fcr\u00fcm\u00fcze ekti\u011fi \u00e7ekirdeklerin, \u00f6n\u00fcn \u00f6zg\u00fcn e\u011filimine uyacak \u00f6l\u00e7\u00fcde geli\u015febilmesine kadar uzun, belki de hesaplanamaz say\u0131da, ayd\u0131nlanmas\u0131n\u0131 bir sonrakine devreden ku\u015faklar\u0131n gelip ge\u00e7mesi gerekecektir. Ve bu geli\u015fim derecesinin ula\u015f\u0131ld\u0131\u011f\u0131 zaman noktas\u0131, insan\u0131n en az\u0131ndan akl\u0131ndaki bir ide olarak \u00e7abalar\u0131n\u0131n hedefi olmal\u0131d\u0131r; yoksa onun do\u011fal yetenekerinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n bo\u015funaym\u0131\u015f ve ama\u00e7s\u0131zm\u0131\u015f gibi g\u00f6r\u00fcnmesi ka\u00e7\u0131n\u0131lmaz olurdu. Bu durumda b\u00fct\u00fcn pratik ilkelerin terkedilmesi gerekirdi; ve b\u00fct\u00fcn ba\u015fka durumlar hakk\u0131nda yarg\u0131da bulunurken, bilgeli\u011fini temel ilke olarak almam\u0131z gereken do\u011fan\u0131n yaln\u0131z insan konusunda \u00e7ocuk\u00e7a oyunlara dald\u0131\u011f\u0131 ku\u015fkusu uyan\u0131rd\u0131.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc \u00d6nerme <\/strong><\/p>\n

Do\u011fa insan\u0131n hayvansal varl\u0131\u011f\u0131n\u0131n mekanik d\u00fczeni \u00f6tesindeki her \u015feyi kendisinin yaymas\u0131n\u0131, i\u00e7g\u00fcd\u00fcs\u00fc olmadan kendi akl\u0131yla yaratt\u0131\u011f\u0131ndan ba\u015fka bir mutluluktan ve yetkinlikten pay almamas\u0131n\u0131 istemi\u015ftir. \u00c7\u00fcnk\u00fc do\u011fa gereksiz hi\u00e7bir \u015fey yapmaz ve ama\u00e7lar\u0131 i\u00e7in kulland\u0131\u011f\u0131 ara\u00e7larda m\u00fcsrif de\u011fildir. Do\u011fa insana ak\u0131l ve akla dayanan irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc vermi\u015ftir; bunu yapmas\u0131, ba\u011f\u0131\u015flar\u0131 bak\u0131m\u0131ndan do\u011fan\u0131n maksad\u0131n\u0131n a\u00e7\u0131k bir belirtisiydi.<\/p>\n

\u0130nsan i\u00e7g\u00fcd\u00fcyle y\u00f6netilmemeliydi, ne de \u00f6\u011frenimi do\u011fu\u015ftan bilgi donat\u0131m\u0131na dayanmal\u0131yd\u0131; tersine, her \u015feyi kendisi yapmal\u0131yd\u0131. \u0130nsan\u0131n yiyece\u011fine ve giyece\u011fine ait ara\u00e7lar\u0131 ile d\u0131\u015f g\u00fcvenli\u011fini sa\u011flayacak savunma ara\u00e7lar\u0131 kendisi taraf\u0131ndan icat edilmeliydi. Bu y\u00fczden do\u011fa insana, ne \u00f6k\u00fcz\u00fcn boynuzlar\u0131n\u0131, ne aslan\u0131n pen\u00e7esini ne de k\u00f6pe\u011fin di\u015flerini vermi\u015ftir; do\u011fa ona yaln\u0131zca ellerini vermi\u015ftir. Ya\u015famas\u0131 i\u00e7in her t\u00fcrl\u00fc sevin\u00e7 ve rahatl\u0131k sa\u011flayan ara\u00e7lar\u0131n\u0131n, yetenek ve zek\u00e2s\u0131n\u0131n, hatta iradesindeki iyili\u011fin bile kendi \u00fcr\u00fcn\u00fc olmas\u0131 ondan istenmi\u015ftir. Do\u011fa, insan\u0131 do\u011fal ara\u00e7larla donatmada yapt\u0131\u011f\u0131 tasarruftan sanki ho\u015fnutluk duymu\u015f; insan\u0131 hayvanlara \u00f6zg\u00fc ara\u00e7larla donatmas\u0131nda \u00f6yle tamahk\u00e2r davranm\u0131\u015f ki, sanki insan\u0131n ba\u015flang\u0131\u00e7taki varl\u0131\u011f\u0131n\u0131n en \u00f6nemli ihtiyac\u0131n\u0131 kesinlikle \u00f6l\u00e7m\u00fc\u015f. B\u00f6ylece insandan sanki \u015funu istemi\u015f: E\u011fer g\u00fcn\u00fcn birinde sen, i\u00e7inde bulundu\u011fun bu ilkellikten b\u00fcy\u00fck bir beceriklili\u011fe (d\u00fcnyada olabilece\u011fi kadar), bir d\u00fc\u015f\u00fcnme yetkinlikli\u011fine ve bu sayede de mutlulu\u011fa kavu\u015fursan, bu u\u011furdaki \u00e7aba yaln\u0131z sana ait olsun, senin borcun yaln\u0131z kendine olsun. Sanki do\u011fa insan\u0131n iyi bir durumda olmas\u0131ndan \u00e7ok onun her \u015feyi akl\u0131 ile \u00f6l\u00e7\u00fcp bi\u00e7mesini istemi\u015f; \u00e7\u00fcnk\u00fc insan\u0131n i\u015flerini bu \u015fekilde y\u00fcr\u00fctmesinde onu bekleyen bir\u00e7ok zahmet ve eziyet vard\u0131r. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki, do\u011fay\u0131 ilgilendiren, insan\u0131n iyi ya\u015famas\u0131 de\u011fil de, onun hayata ve iyi ya\u015famaya Aay\u0131k olmas\u0131 i\u00e7in \u00e7al\u0131\u015fmas\u0131d\u0131r. Bunda yad\u0131rganacak iki nokta var: birincisi, \u00f6nceki ku\u015faklar\u0131n sonrakiler i\u00e7in zahmet ve eziyet \u00e7ekmelerinin, yani eskilerin ba\u015flad\u0131klar\u0131 eserlerin daha \u00e7ok geli\u015ftirilmesi i\u00e7in bir basama\u011f\u0131n haz\u0131rlanmas\u0131n\u0131n sanki do\u011fan\u0131n niyeti olmas\u0131.<\/p>\n

\u0130kincisi, sonraki ku\u015faklar\u0131n, uzun ge\u00e7mi\u015fe uzanan atalar\u0131n\u0131n kendileri i\u00e7in hi\u00e7 pay almadan haz\u0131rlad\u0131klan mutlulu\u011fa konmalar\u0131 ve atalar\u0131n\u0131n (bilin\u00e7li e\u011filimleri hi\u00e7 olmadan) kurduklar\u0131 binada oturma talihine ancak sonraki ku\u015faklar\u0131n sahip olmalar\u0131d\u0131r. Ama bu durum ne kadar \u015fa\u015f\u0131rt\u0131c\u0131 olursa olsun \u015funu kabul edersek o denli zorunludur da: Do\u011fa bir hayvan t\u00fcr\u00fcn\u00fcn ak\u0131l sahibi olmas\u0131n\u0131, birey olarak \u00f6l\u00fcml\u00fc, t\u00fcr olarak \u00f6l\u00fcms\u00fcz olan bu ak\u0131ll\u0131 varl\u0131klar s\u0131n\u0131f\u0131n\u0131n yeteneklerini yetkinle\u015ftirmesini yine de istemi\u015ftir.<\/p>\n

D\u00f6rd\u00fcnc\u00fc \u00d6nerme <\/strong><\/p>\n

Yeteneklerin geli\u015fmesini ger\u00e7ekle\u015ftirmek i\u00e7in do\u011fan\u0131n kulland\u0131\u011f\u0131 ara\u00e7 toplumdaki antagonizmdir; \u00f6yle ki, sonunda bu antagonizm yasaya uygun bir d\u00fczenin sebebi olur. Burada antagonizm ile, insanlar\u0131n toplumd\u0131\u015f\u0131 toplumsall\u0131\u011f\u0131n\u0131, yani bir toplum olma e\u011filimlerini, ama bu e\u011filimin de toplumu hep par\u00e7alamay\u0131 tehdit eden s\u00fcrekli bir diren\u00e7le ba\u011flant\u0131s\u0131n\u0131 anl\u0131yorum. Bu yetene\u011fin k\u00f6k\u00fcn\u00fc insan do\u011fas\u0131nda buidu\u011fu apa\u00e7\u0131kt\u0131r. \u0130nsanda toplumla\u015fma e\u011filimi vard\u0131r, \u00e7\u00fcnk\u00fc toplumsal durumda kendisinin insan oldu\u011funu, yani do\u011fal yeteneklerini geli\u015ftirebilece\u011fini daha \u00e7ok hisseder. Ama onda birey olarak ya\u015famak, kendisini ba\u015fkalar\u0131ndan ayr\u0131 tutmak i\u00e7in de g\u00fc\u00e7l\u00fc bir e\u011filim vard\u0131r; \u00e7\u00fcnk\u00fc o kendisinde toplumd\u0131\u015f\u0131 bir \u00f6zellik, her \u015feyi kendi d\u00fc\u015f\u00fcncelerine g\u00f6re y\u00f6nlendirme iste\u011fi bulur. Bu y\u00fczden insan her y\u00f6nden diren\u00e7 bekler, t\u0131pk\u0131 kendisinin de ba\u015fkalar\u0131na diren\u00e7 g\u00f6sterme e\u011filiminde oldu\u011funu bilmesi gibi. \u0130\u015fte bu diren\u00e7 insan\u0131n b\u00fct\u00fcn g\u00fcc\u00fcn\u00fc uyand\u0131r\u0131r ve tembellik e\u011filimini a\u015fmas\u0131n\u0131 sa\u011flar. \u015eeref, g\u00fc\u00e7l\u00fcl\u00fck ve m\u00fclkiyet iste\u011fi de eklenince bu diren\u00e7, insan\u0131 tahamm\u00fcl edemedi\u011fi ama vazge\u00e7emedi\u011fi di\u011fer insanlar aras\u0131nda bir mevki elde etmeye y\u00f6neltir. O zaman barbarl\u0131ktan insan\u0131n as\u0131l toplumsal de\u011ferini olu\u015fturan k\u00fclt\u00fcre do\u011fru ilk ger\u00e7ek ad\u0131mlar at\u0131lm\u0131\u015f olur.<\/p>\n

Art\u0131k insan\u0131n b\u00fct\u00fcn becerileri yava\u015f yava\u015f geli\u015fmekte, be\u011fenisi bi\u00e7imlenmekte ve ahlaki ayr\u0131mlar yapan ilkel-do\u011fal yetene\u011fini zamanla belli pratik ilkelere d\u00f6n\u00fc\u015ft\u00fcrebilecek bir d\u00fc\u015f\u00fcnce tarz\u0131n\u0131n yerle\u015fmesine do\u011fru s\u00fcrekli ayd\u0131nlanma sayesinde bir ba\u015flang\u0131\u00e7 yap\u0131lmaktad\u0131r. Patolojik bi\u00e7imde zorlanm\u0131\u015f olan toplumsal birlik b\u00f6ylece ahlaki bir b\u00fct\u00fcnselli\u011fe d\u00f6n\u00fc\u015f\u00fcr. \u0130nsanda, bencil \u00e7abalar\u0131n\u0131 ilerlettik\u00e7e ka\u00e7mamazcasma kar\u015f\u0131la\u015ft\u0131\u011f\u0131 dirence sebep olan (kendi ba\u015flar\u0131na al\u0131nd\u0131klar\u0131nda hi\u00e7 de takdire lay\u0131k olmayan) bu toplumd\u0131\u015f\u0131 nitelikler olmasayd\u0131, o tam uyumlu, yetinen, kar\u015f\u0131l\u0131kl\u0131 sevgiye dayanan bir Arkadyal\u0131 \u00e7oban hayat\u0131 s\u00fcrd\u00fcr\u00fcrd\u00fc. Ama o zaman b\u00fct\u00fcn beceriler sonsuza dek \u00e7ekirdek halinde gizli kal\u0131rd\u0131; ve g\u00fctt\u00fckleri koyunlar kadar uysal olan insanlar, hayatlar\u0131n\u0131, sahibi olduklar\u0131 hayvanlar\u0131n hayat\u0131ndan daha de\u011ferli k\u0131lamazlard\u0131. U\u011frunda yarat\u0131ld\u0131klar\u0131 ama\u00e7, ak\u0131l sahibi olmalar\u0131, doldurulmam\u0131\u015f bir bo\u015fluk olarak kal\u0131rd\u0131. Bu y\u00fczden insan do\u011faya, kendisinde, bir uyumsuzluk, k\u0131skan\u00e7\u00e7a ve bo\u015funa da olsa rekabet ve m\u00fclkiyet iste\u011fi, hatta iktidar sahibi olmaya e\u011filimli doymak bilmeyen arzular yaratt\u0131\u011f\u0131 i\u00e7in \u015f\u00fckran duymal\u0131. Bu arzular olmasayd\u0131 insandaki b\u00fct\u00fcn \u00fcst\u00fcn do\u011fal yetenekler sonsuza dek geli\u015fmemi\u015f olarak uyuklarlard\u0131. \u0130nsan uyum ister, ama insan t\u00fcr\u00fc i\u00e7in neyin daha iyi oldu\u011funu bilen do\u011fa uyumsuzluk ister. \u0130nsan rahat ve ho\u015fnut ya\u015famak ister, ama do\u011fa onun ba\u015f\u0131bo\u015fluktan, eylemsiz yetinme durumundan \u00e7\u0131kmas\u0131n\u0131, \u00e7al\u0131\u015fmaya ve zorluklara at\u0131lmas\u0131n\u0131 ve yine kendi k\u0131vrak zek\u00e2s\u0131yla \u00e7al\u0131\u015fmaktan ve zorluklardan kurtulma yollar\u0131 bulmas\u0131n\u0131 ister. Bunu olanakl\u0131 k\u0131lan do\u011fal itilimler, bunca k\u00f6t\u00fcl\u00fcklere sebep olan toplumd\u0131\u015f\u0131 kalman\u0131n ve s\u00fcrekli direncin kaynaklar\u0131, ayn\u0131 zamanda insan\u0131, g\u00fcc\u00fcn\u00fc yeniden toparlamaya, do\u011fal yeteneklerini daha da geli\u015ftirmeye te\u015fvik eder. Bu itilimler, yaradan\u0131n g\u00f6rkemli i\u015fine kar\u0131\u015fan ve k\u0131skan\u00e7l\u0131kla onu bozan k\u00f6t\u00fc bir ruhun elini de\u011fil, bilge yaradan\u0131n d\u00fczenini g\u00f6steriyorlar.<\/p>\n

Be\u015finci \u00d6nerme <\/strong><\/p>\n

\u0130nsan t\u00fcr\u00fc i\u00e7in en b\u00fcy\u00fck sorun, evrensel adalet yapt\u0131r\u0131m\u0131n\u0131 uygulayacak bir yurtta\u015flar toplumuna ula\u015fmakt\u0131r; do\u011fa insan t\u00fcr\u00fcn\u00fc bunun \u00e7\u00f6z\u00fcm\u00fcne do\u011fru zorlamaktad\u0131r. Do\u011fan\u0131n insanl\u0131k i\u00e7in en \u00fcst\u00fcn amac\u0131 olan b\u00fct\u00fcn do\u011fal yeteneklerin geli\u015ftirilmesi ancak toplumda ger\u00e7ekle\u015febilir ve do\u011fa insan\u0131n bunu ve belirledi\u011fi b\u00fct\u00fcn erekleri kendi \u00e7abas\u0131yla ger\u00e7ekle\u015ftirmesini istemektedir. Bu ama\u00e7 sadece en fazla \u00f6zg\u00fcrl\u00fc\u011f\u00fc olan ve bu sebepten de \u00fcyeleri aras\u0131nda s\u00fcrekli antagonizm bulunan bir toplumda de\u011fil, ayn\u0131 zamanda bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn s\u0131n\u0131rlar\u0131m kesinlikle belirleyip g\u00fcven alt\u0131na alarak ba\u015fka toplumlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle de beraber varolabilen bir toplumda ger\u00e7ekle\u015febilir. O halde, do\u011fan\u0131n insanl\u0131\u011f\u0131n \u00f6n\u00fcne koydu\u011fu en \u00fcst\u00fcn g\u00f6rev, d\u0131\u015fsal yasalar alt\u0131ndaki \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, kar\u015f\u0131 konmaz bir g\u00fc\u00e7le olabildi\u011fince birle\u015ftirildi\u011fi bir toplum d\u00fczeni kurulmas\u0131, tam adaletli bir yurtta\u015flar anayasas\u0131n\u0131n yap\u0131lmas\u0131d\u0131r. Ancak bu g\u00f6revin \u00e7\u00f6z\u00fcm\u00fc ve ger\u00e7ekle\u015ftirilmesinden sonra do\u011fa, t\u00fcr\u00fcm\u00fcz \u00fczerindeki di\u011fer niyetlerine ge\u00e7ebilir.<\/p>\n

Ba\u015fka durumlarda s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011fe bunca tutkun olan insan, bu s\u0131n\u0131rlanm\u0131\u015fl\u0131k durumuna zorunlulukla girer. Ger\u00e7ekten bu durum zorunluluk bi\u00e7imlerinin en belirginidir, \u00e7\u00fcnk\u00fc bu, insanlar\u0131n kendilerine y\u00fckledikleri bir zorunluluktur ve \u00e7\u00fcnk\u00fc onlar\u0131n e\u011filimleri vah\u015fi bir \u00f6zg\u00fcrl\u00fck durumunda uzun s\u00fcre yanyana ya\u015famalar\u0131na elvermez. Ama onlar, yurtta\u015flar birli\u011finin s\u0131n\u0131rlan i\u00e7inde kal\u0131rlarsa ayn\u0131 e\u011filimlerin pek yararl\u0131 etkileri olacakt\u0131r. Ayn\u0131 \u015fekilde, bir ormandaki a\u011fa\u00e7lar da, birbirini hava ve g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131 bulmaya zorlarlar ve birbirinin yukar\u0131 do\u011fru b\u00fcy\u00fcmelerine sebep olurlar. B\u00f6ylece d\u00fcz ve g\u00fczel b\u00fcy\u00fcrler; oysa dallar\u0131n\u0131 istedi\u011fi gibi, \u00f6zg\u00fcrce ve di\u011ferlerinden ayr\u0131k koyveren a\u011fa\u00e7lar bodur, e\u011fik ve \u00e7arp\u0131k kal\u0131r. \u0130nsanl\u0131\u011f\u0131 bezeyen b\u00fct\u00fcn k\u00fclt\u00fcrle sanat ve insan\u0131n yaratt\u0131\u011f\u0131 en g\u00fczel toplum d\u00fczeni, onun toplumd\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131n \u00fcr\u00fcnleridirler. Toplumd\u0131\u015f\u0131l\u0131\u011fm bir disipline girmesi de onun yap\u0131s\u0131 gere\u011fidir ve do\u011fan\u0131n ekti\u011fi \u00e7ekirdekler sanat\u0131n iticili\u011fiyle yetkince geli\u015fir.<\/p>\n

Alt\u0131nc\u0131 \u00d6nerme
<\/strong>
Bu sorun insan t\u00fcr\u00fcn\u00fcn \u00e7\u00f6zece\u011fi hem en g\u00fc\u00e7 hem de en son sorundur. Sorundaki d\u00fc\u015f\u00fcnceden a\u00e7\u0131k\u00e7a belli oldu\u011fu gibi g\u00fc\u00e7l\u00fck \u015furadad\u0131r: \u0130nsan t\u00fcrda\u015flar\u0131 aras\u0131nda ya\u015fad\u0131k\u00e7a bir y\u00f6neticiye ihtiya\u00e7 duyan bir hayvand\u0131r; \u00e7\u00fcnk\u00fc t\u00fcrda\u015flar\u0131yla ili\u015fkisinde insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u00f6t\u00fcye kulland\u0131\u011f\u0131 ku\u015fku g\u00f6t\u00fcrmez. \u00dcstelik, ak\u0131ll\u0131 bir yarat\u0131k olarak herkesin \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sm\u0131r \u00e7ekecek bir yasay\u0131 istese bile, gene de bencil hayvansal e\u011filimleri, yapabildi\u011fi yerde kendisini bu yasan\u0131n d\u0131\u015f\u0131nda saymaya s\u00fcr\u00fckler onu. Kendi iradesini k\u0131ran, evrensel ge\u00e7erli olan ve herkesi \u00f6zg\u00fcr k\u0131lan bir iradeye onu boyun e\u011fmeye zorlayacak bir y\u00f6neticiye ihtiyac\u0131 vard\u0131r. Ama b\u00f6yle bir y\u00f6neticiyi nerde bulacak? \u0130nsan t\u00fcr\u00fcnden ba\u015fka hi\u00e7bir yerde bulamayacak. Ama bu y\u00f6netici de bir y\u00f6neticiye ihtiya\u00e7 duyan bir hayvand\u0131r. \u00d6yleyse, insan ne kadar u\u011fra\u015fsa da, kamu adaletini kurmak i\u00e7in, kendisi adaletli olan en \u00fcst\u00fcn otoriteyi \u2014bunu ister tek bir ki\u015fide, ister bu ama\u00e7 i\u00e7in se\u00e7ilmi\u015f bir\u00e7ok ki\u015fiden olu\u015fan bir grup i\u00e7inde aras\u0131n\u2014 elde edebilece\u011fini s\u00f6ylemek g\u00fc\u00e7t\u00fcr. Kendi \u00fcst\u00fcnde ve yasalar\u0131n gerektirdi\u011fi \u015fekilde onu zorlayacak bir kimse olmad\u0131k\u00e7a her insan her zaman \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u00f6t\u00fcye kullanacakt\u0131r. Oysa en \u00fcst otorite hem kendi ba\u015f\u0131na adaletli olmal\u0131, hem de bir insan olmal\u0131. \u0130\u015fte bu, g\u00f6revlerin en zorudur ve tam bir \u00e7\u00f6z\u00fcm\u00fc olanaks\u0131zd\u0131r. \u0130nsan\u0131n yap\u0131lm\u0131\u015f oldu\u011fu bu e\u011fri odundan d\u00fcmd\u00fcz \u00e7\u0131kacak hi\u00e7bir \u015fey yontulamaz. Do\u011fa bizden yaln\u0131zca bu ideye yak\u0131nla\u015fmam\u0131z\u0131 ister. Bu g\u00f6revin en son ger\u00e7ekle\u015ftirilecek g\u00f6rev olmas\u0131n\u0131n ba\u015fka bir sebebi de \u015fudur: G\u00f6revin ger\u00e7ekle\u015fmesi i\u00e7in yaz\u0131labilecek bir anayasan\u0131n yap\u0131s\u0131 \u00fczerinde do\u011fru bir kavray\u0131\u015f, d\u00fcnya sorunlar\u0131na ili\u015fkin \u00e7al\u0131\u015fmalarla s\u0131nanm\u0131\u015f b\u00fcy\u00fck bir tecr\u00fcbe ve her \u015feyden \u00f6nce de bu tecr\u00fcbenin bulgular\u0131n\u0131 kabule haz\u0131r bir iyi niyet gerekir. Ama bu \u00fc\u00e7 etken kolayca bir arada bulunmaz ve bulunsa da ancak \u00e7ok ge\u00e7 ve bir\u00e7ok ba\u015far\u0131s\u0131z giri\u015fimden sonra bulunabilir.

Yedinci \u00d6nerme <\/strong><\/p>\n

Yetkin bir yurtta\u015fl\u0131k anayasas\u0131n\u0131n yap\u0131lmas\u0131 sorunu, ba\u015fka devletlerle yasal, ilkeli bir d\u0131\u015f ili\u015fki sorununa ba\u011fl\u0131d\u0131r ve bu ikincisi \u00e7\u00f6z\u00fclmeden birincisi de \u00e7\u00f6z\u00fclemez. \u0130nsanlar aras\u0131nda ilkelere dayanarak kurulacak bir anayasa i\u00e7in \u00e7al\u0131\u015fman\u0131n, yani bir devletler toplulu\u011fu planlaman\u0131n yarar\u0131 nedir? Bunu gerektiren toplumd\u0131\u015f\u0131l\u0131\u011f\u0131n kendisi \u00f6yle bir duruma yol a\u00e7ar ki, bu durumda her ortak yap\u0131 d\u0131\u015f ili\u015fkilerinde (yani ba\u015fka devletlerle ili\u015fki kuran her devlet) s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011fe sahip olur. O zaman bu devletler, daha \u00f6nce bireyleri bask\u0131 alt\u0131nda tutmu\u015f ve onlar\u0131 ilkeli bir yurtta\u015flar devleti kurmaya zorlam\u0131\u015f olan ayn\u0131 k\u00f6t\u00fcl\u00fckleri birbirlerinden beklerler. B\u00f6ylece do\u011fa, insanlar\u0131n toplumd\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131, hatta onlar\u0131n kurdu\u011fu b\u00fcy\u00fck topluluklar\u0131n ve devletlerin toplumd\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131, yine onlar\u0131n ka\u00e7\u0131n\u0131lmaz antagonizmi sayesinde bir huzur ve g\u00fcvenlik durumuna eri\u015fmeleri i\u00e7in ara\u00e7 olarak yeniden kullanm\u0131\u015f olur. Sava\u015flar, yo\u011fun ve durmak bilmeyen askeri haz\u0131rl\u0131klar ve bu y\u00fczden bar\u0131\u015fta bile her devletin duydu\u011fu tedirginlik, \u2014i\u015fte bunlar do\u011fan\u0131n ara\u00e7lar\u0131d\u0131r: uluslar\u0131 \u00f6nce yetersiz giri\u015fimlere, ama sonunda, bir\u00e7ok sars\u0131nt\u0131 ve y\u0131k\u0131nt\u0131dan, hatta g\u00fc\u00e7lerinin tamam\u0131yla t\u00fckenmesinden sonra, bu ac\u0131 tecr\u00fcbeler olmadan da akl\u0131n g\u00f6stermi\u015f olabilece\u011fi y\u00f6nde ad\u0131m atmalar\u0131 i\u00e7in onlar\u0131 zorlayan do\u011fan\u0131n kulland\u0131\u011f\u0131 ara\u00e7lard\u0131r. Akl\u0131n g\u00f6sterdi\u011fi y\u00f6n, yasas\u0131z vah\u015filik durumundan \u00e7\u0131kmak ve bir halklar federasyonuna girmektir. Bu federasyonda her devlet, en k\u00fc\u00e7\u00fc\u011f\u00fc bile, g\u00fcvenli\u011fini ve haklar\u0131n\u0131n verilmesini kendi g\u00fcc\u00fcnden yahut kendi hukuki yarg\u0131s\u0131ndan de\u011fil, yaln\u0131zca bu b\u00fcy\u00fck federasyondan (Foedus Amphictyonum), birle\u015fmi\u015f bir g\u00fc\u00e7ten, birle\u015fmi\u015f bir iradenin yasal dayanakl\u0131, ilkeli kararlar\u0131ndan bekleyebilir. Bu d\u00fc\u015f\u00fcnce ne kadar fantazi g\u00f6r\u00fcnse de \u2014Abbe St. Pierre ve Rousseau bunu ileri s\u00fcrd\u00fcklerinde (belki de ger\u00e7ekle\u015fmesinin pek yak\u0131n oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcklerinden) alaya al\u0131nm\u0131\u015flard\u0131\u2014, yine de insanlar\u0131n birbirine verdi\u011fi s\u0131k\u0131nt\u0131lar\u0131n ka\u00e7\u0131n\u0131lmaz sonucudur. \u00c7\u00fcnk\u00fc bu s\u0131k\u0131nt\u0131, devletleri (onlar i\u00e7in ne kadar zor olsa da) insan\u0131n vah\u015fi durumunda ayn\u0131 isteksizlikle almak zorunda kald\u0131\u011f\u0131 karar\u0131n, yani hayvansal \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc reddetmek ve ilkeli bir anayasayla huzur ve g\u00fcvenlik arama karar\u0131n\u0131n ayn\u0131s\u0131n\u0131 almaya zorlar. Buna g\u00f6re b\u00fct\u00fcn sava\u015flar (insanlar\u0131n niyetiyle de\u011fil, do\u011fan\u0131n niyetiyle), devletler aras\u0131nda yeni ili\u015fkiler kurmak ve eski yap\u0131lar\u0131 y\u0131karak, en az\u0131ndan da\u011f\u0131tarak yenilerini kurmak i\u00e7in giri\u015fimlerdir. Fakat bu yeni yap\u0131lar da, gerek kendi ba\u015flar\u0131na gerek birbiri yan\u0131s\u0131ra hayatlar\u0131n\u0131 s\u00fcrd\u00fcremeyeceklerdir ve buna benzer t\u00fcrde devrimlerden zorunlulukla ge\u00e7eceklerdir. Sonunda, k\u0131smen i\u00e7te yurtta\u015flar anayasas\u0131n\u0131n en iyi \u015fekilde d\u00fczenlenmesiyle, k\u0131smen de ortak d\u0131\u015f anla\u015fmalar ve hukuk d\u00fczeniyle, bir uluslar toplulu\u011funu and\u0131ran, otomat gibi i\u015fleyebilen bir toplum yarat\u0131lacakt\u0131r.<\/p>\n

\u015eimdi \u00fc\u00e7 olanak varsayal\u0131m. Birincisinde, devletler Epikuros’un etkin sebeplerin birlikte gidi\u015fi d\u00fc\u015f\u00fcncesinde k\u00fc\u00e7\u00fck madde par\u00e7ac\u0131klar\u0131n\u0131n rastgele \u00e7arp\u0131\u015fmas\u0131 gibi \u00e7arp\u0131\u015farak \u00e7e\u015fitli bi\u00e7imler als\u0131nlar; bu bi\u00e7imler de yeni \u00e7arp\u0131\u015fmalarla yeniden bozulsunlar ve en sonunda de\u011fi\u015fmeden kalan bir bi\u00e7ime bu rastlant\u0131lar sonucu olarak girsinler (pek olamayacak \u015fansl\u0131 bir rastlant\u0131). \u0130kincisinde, do\u011fa insan t\u00fcr\u00fcn\u00fc hayvanl\u0131\u011f\u0131n a\u015fa\u011f\u0131 d\u00fczeyinden insanl\u0131k durumuna do\u011fru yava\u015f\u00e7a \u00e7\u0131kar\u0131rken d\u00fczg\u00fcn bir yolda y\u00fcr\u00fcs\u00fcn; bunu yaparken insan\u0131, gene insana ait bir sanat\u0131 kullanmas\u0131 i\u00e7in zorlas\u0131n ve b\u00f6ylece onun \u00f6zg\u00fcn yeteneklerini g\u00f6r\u00fcn\u00fc\u015fteki bu d\u00fczensizlik i\u00e7inde tam bir d\u00fczenle geli\u015ftirsin. \u00dc\u00e7\u00fcnc\u00fcs\u00fcnde, insanlar aras\u0131ndaki bu eylemlerden ve kar\u015f\u0131 eylemlerden hi\u00e7bir \u015fey yahut akla uygun hi\u00e7bir \u015fey \u00e7\u0131kmas\u0131n, her \u015fey eskiden beri oldu\u011fu gibi kals\u0131n ve b\u00f6ylece t\u00fcr\u00fcm\u00fcz i\u00e7in pek do\u011fal olan uyumsuzlu\u011fun, ne kadar uygar durumda olsak da, bizi bir cehennem dolusu k\u00f6t\u00fcl\u00fc\u011fe s\u00fcr\u00fckleyip s\u00fcr\u00fcklemedi\u011fini \u00f6nceden s\u00f6ylemek olanaks\u0131zla\u015fsm; ve do\u011fa, barbarca bir y\u0131k\u0131mla, \u015fimdiye kadar ula\u015f\u0131lan bu uygarl\u0131k durumunu ve b\u00fct\u00fcn k\u00fclt\u00fcr ilerlemesini yerle bir etsin (insan, k\u00f6r rastlant\u0131n\u0131n buyru\u011fu alt\u0131ndaki b\u00f6yle bir yazg\u0131dan kendini koruyamaz ve asl\u0131nda bu durum yasas\u0131z \u00f6zg\u00fcrl\u00fck durumuyla \u00f6zde\u015ftir; biz de, yasas\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, do\u011fan\u0131n bilgeli\u011fince gizlice y\u00f6netildi\u011fini varsaymazsak hep \u00f6zde\u015f kal\u0131r). Bu \u00fc\u00e7 olanak \u015fu sorudan do\u011far: do\u011fa d\u00fczeni, par\u00e7alar\u0131 bak\u0131m\u0131ndan erekli ama b\u00fct\u00fcn olarak ereksiz midir?<\/p>\n

Vah\u015fili\u011fin ereksiz durumu insanlar\u0131n do\u011fal yeteneklerinin geli\u015fmesini geri b\u0131rakt\u0131r\u0131lm\u0131\u015fsa da, sonunda onlar\u0131, bula\u015ft\u0131rd\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fckler sayesinde bu durumdan \u00e7\u0131kmaya ve uyuyan yeteneklerinin uyan\u0131p geli\u015febilece\u011fi bir yurtta\u015fl\u0131k anayasall\u0131\u011f\u0131na girmeye zorlad\u0131. Ayn\u0131 \u015fey, kurulagelmi\u015f devletlerin barbarca \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in de ge\u00e7erlidir; \u00e7\u00fcnk\u00fc do\u011fal yeteneklerin tam geli\u015fimi burada da her yurtta\u015flar devletinin b\u00fct\u00fcn kaynaklar\u0131n\u0131 ba\u015fkalar\u0131na kar\u015f\u0131 silahlanmak i\u00e7in harcamas\u0131yla ve sava\u015f\u0131n sebep oldu\u011fu ya\u011fmalarla \u2014ama en \u00e7ok da sava\u015f i\u00e7in daima haz\u0131r olma zorunlulu\u011fuyla\u2014 geri b\u0131rakt\u0131r\u0131l\u0131rken, bundan do\u011fan k\u00f6t\u00fcl\u00fcklerin yararl\u0131 bir etkisi olmu\u015ftur da. Bu k\u00f6t\u00fcl\u00fckler insan t\u00fcr\u00fcn\u00fc, \u00f6z\u00fcnde sa\u011fl\u0131kl\u0131 olan ve devletlerin \u00f6zg\u00fcrl\u00fcklerinden dolay\u0131 meydana gelen devletler aras\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131 d\u00fczene sokacak bir denge yasas\u0131 bulmaya zorlar. \u0130nsanlar birle\u015fmi\u015f kuvvet durumunu, dolay\u0131s\u0131yla da genel siyasal g\u00fcvenlik sa\u011flayan d\u00fcnya yurtta\u015fl\u0131\u011f\u0131n\u0131 olu\u015fturarak bu denge yasas\u0131n\u0131 g\u00fc\u00e7lendirmek zorunda kal\u0131rlar. Bu g\u00fcvenlik durumu tehlikeden b\u00fct\u00fcn\u00fcyle ar\u0131nm\u0131\u015f’ de\u011fildir, \u00e7\u00fcnk\u00fc bu durumda insan\u0131n g\u00fcc\u00fc gev\u015feyebilir; ama bu durum ayn\u0131 zamanda bu g\u00fc\u00e7lerin eylemlerini ve kar\u015f\u0131 eylemlerini y\u00f6neten bir e\u015fitlik ilkesinden de yoksun de\u011fildir. Bu olmazsa birbirlerini yok ederler. \u0130nsan do\u011fas\u0131, geli\u015fiminde yar\u0131 yola hen\u00fcz varm\u0131\u015fken, bu son ad\u0131m\u0131, devletlerin birle\u015fmesi ad\u0131m\u0131n\u0131 atmadan, d\u0131\u015ftan bak\u0131ld\u0131\u011f\u0131nda bolluk ve bereket gibi g\u00f6r\u00fcnen en b\u00fcy\u00fck k\u00f6t\u00fcl\u00fc\u011f\u00fcn \u00fcstesinden gemek zorundad\u0131r; ve e\u011fer biz, t\u00fcr\u00fcm\u00fcz\u00fcn a\u015fmas\u0131 gereken bu son a\u015famay\u0131 hesaba katmayacak olursak, Rousseau’nun vah\u015filik durumunu ye\u011flemesi pek de haks\u0131z g\u00f6r\u00fcnmez. Biz sanat ve bilimle y\u00fcksek bir k\u00fclt\u00fcr d\u00fczeyine ula\u015ft\u0131k. Her t\u00fcrl\u00fc toplumsal kibarl\u0131k ve edeplilikte a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde uygar\u0131z. Ama biz kendimizi ahlak\u00e7a olgun sayabilece\u011fimiz noktan\u0131n hen\u00fcz \u00e7ok uza\u011f\u0131nday\u0131z; \u00e7\u00fcnk\u00fc ahlak idesi k\u00fclt\u00fcrde bulunmakla beraber, bu idenin, ahl\u00e2k\u0131n yaln\u0131z g\u00f6r\u00fcnt\u00fclerini kapsayan uygulan\u0131\u015f\u0131 \u2014\u015fan, \u015feref, sayg\u0131nl\u0131k gibi\u2014 sadece uygarl\u0131\u011f\u0131 olu\u015fturur. Devletler b\u00fct\u00fcn kaynaklar\u0131n\u0131 \u015fiddete dayanan ve bo\u015funa olan yay\u0131lma tasar\u0131lar\u0131 u\u011fruna kulland\u0131k\u00e7a, zihinlerini e\u011fitn\u0131ek isteyen yurtta\u015flar\u0131n\u0131n yava\u015f ve emek dolu \u00e7abalar\u0131na durmadan engel olduk\u00e7a ve hatta onlardan bu \u00e7abalar\u0131 i\u00e7in tutunduklar\u0131 b\u00fct\u00fcn destekleri \u00e7ekip ald\u0131k\u00e7a bu y\u00f6nde hi\u00e7bir ilerleme beklenemez. Her yurtta\u015flar toplumunda e\u011fitim i\u00e7in uzun ve dikkatli \u00e7al\u0131\u015fmaya gerek vard\u0131r. Ama ahlak\u00e7a iyi bir d\u00fc\u015f\u00fcnce tarz\u0131yla a\u015f\u0131lanmam\u0131\u015f b\u00fct\u00fcn iyilik giri\u015fimleri, hayalden ve d\u0131\u015ftan parlak g\u00f6r\u00fcnen sefaletten ba\u015fka bir \u015fey de\u011fildir. \u0130nsan t\u00fcr\u00fc, siyasal ili\u015fkilerinin karmakar\u0131\u015f\u0131k durumundan, benim tasvir etti\u011fim \u015fekilde \u00e7\u0131kmay\u0131 ba\u015farana kadar ku\u015fkusuz bu durumda kalacakt\u0131r.<\/p>\n

Sekizinci \u00d6nerme <\/strong><\/p>\n

\u0130nsan t\u00fcr\u00fcn\u00fcn b\u00fct\u00fcn tarihi, do\u011fan\u0131n gizli bir plan\u0131n\u0131n ger\u00e7ekle\u015fmesi olarak g\u00f6r\u00fclebilir. Bu plan i\u00e7te \u2014ve ayn\u0131 ama\u00e7la d\u0131\u015fta da\u2014 yetkin bir anayasayla insanl\u0131\u011f\u0131n b\u00fct\u00fcn do\u011fal yeteneklerinin geli\u015febilmesini sa\u011flamakt\u0131r. Bu \u00f6nerme bir \u00f6nceki \u00f6nermeden \u00e7\u0131kar. Felsefenin hiliastik ( “Hiliazm”a, yani k\u0131yametten \u00f6nce \u0130sa’n\u0131n d\u00fcrtyaya d\u00f6n\u00fcp bin y\u0131l h\u00fckmedece\u011fi umuduna, beklentisine ili\u015fkin.) umutlar\u0131 oldu\u011funu anlayabiliriz; ama bu umut, ger\u00e7ekle\u015ftirilmesi uzak ve dolayl\u0131 da olsa, dayand\u0131\u011f\u0131 idenin bilgisiyle \u00e7abukla\u015ft\u0131r\u0131lab\u00fcecek t\u00fcrdendir; bu y\u00fczden de ba\u015ftan a\u015fa\u011f\u0131 hayal \u00fcr\u00fcn\u00fc de\u011fildir. Bunun ger\u00e7ek s\u0131namas\u0131, tecr\u00fcbenin, bu t\u00fcr erekli bir do\u011fal s\u00fcreci ke\u015ffedip edememesindedir. Kan\u0131mca bunun biraz\u0131 ke\u015ffedilebilir, \u00e7\u00fcnk\u00fc bu olaylar d\u00f6ng\u00fcs\u00fc, kapan\u0131p tamamlanmas\u0131 i\u00e7in \u00f6yle uzun bir zaman al\u0131r gibi g\u00f6r\u00fcn\u00fcyor ki, insanl\u0131k \u015fimdiye dek bunun ancak k\u00fc\u00e7\u00fck bir kesiti \u00fczerinden y\u00fcr\u00fcy\u00fcp ge\u00e7mi\u015f oldu\u011fundan, d\u00f6ng\u00fcn\u00fcn b\u00fct\u00fcn bi\u00e7imini, b\u00f6l\u00fcmlerin b\u00fct\u00fcnle ba\u011flant\u0131s\u0131n\u0131 belirleyecek durumda de\u011filiz. Bunu belirlemek, g\u00fcne\u015fimizin, uydu k\u00fcmeieriyle beraber bu geni\u015f, sabit y\u0131ld\u0131zlar sisteminde izledi\u011fi yolu, \u015fimdiye dek elde edilen astronomi g\u00f6zlemlerinden kalkarak belirlemekten daha kolay de\u011fildir. Evrenin bir sistem oldu\u011fu genel \u00f6nc\u00fcl\u00fcnden ve g\u00f6zlemle edinilen pek az bilgiden kalkm\u0131\u015f olsak da, bu \u00e7e\u015fit bir hareketin ger\u00e7ekte varoldu\u011fu \u00e7\u0131kar\u0131m\u0131n\u0131 yeterli kesinlikle yapabiliriz. \u0130nsan do\u011fas\u0131 kendi t\u00fcr\u00fcn\u00fc son olarak etkileyebilecek en uzak \u00e7a\u011fa bile ilgisiz kalamayacak bir yap\u0131dad\u0131r, yeter ki bu \u00e7a\u011f kesinlikle beklensin. Ve \u015fimdiki durumda ilgisiz kalmak daha da g\u00fc\u00e7t\u00fcr, \u00e7\u00fcnk\u00fc \u00f6yle g\u00f6r\u00fcn\u00fcyor ki biz, akla dayanan tasar\u0131lar\u0131m\u0131zla, sonraki ku\u015faklar\u0131n ba\u011fr\u0131na basaca\u011f\u0131 bu \u00e7a\u011f\u0131n geli\u015fini h\u0131zland\u0131rabiliriz. Bu sebepten, onun yakla\u015ft\u0131\u011f\u0131na dair en zay\u0131f belirtiler bile bizim i\u00e7in son derece \u00f6nemli olacakt\u0131r. Devletler aras\u0131 ili\u015fkiler \u015fimdiden \u00f6ylesine i\u00e7ice ge\u00e7mi\u015ftir ki, kendi k\u00fclt\u00fcr\u00fcn\u00fc ihmal eden her devlet di\u011fer devletler \u00fczerinde etki g\u00fcc\u00fcn\u00fc yitirmek zorunda kal\u0131r. Do\u011fan\u0131n amac\u0131 \u00e7e\u015fitli devletlerin tasar\u0131lar\u0131yla, hatta tutkular\u0131yla (ilerletilmi\u015f olmasa bile) en az\u0131ndan korunmu\u015f olur. Ayr\u0131ca, b\u00fct\u00fcn i\u015f kollar\u0131na ve sanayiye, \u00f6zellikle ticarete zarar vermeden yurtta\u015flar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kolayca bozmak olanaks\u0131zd\u0131r; bu yap\u0131l\u0131rsa devletin d\u0131\u015f ili\u015fkilerindeki g\u00fcc\u00fc de azalacakt\u0131r. Ama bu \u00f6zg\u00fcrl\u00fck yava\u015f yava\u015f artmaktad\u0131r. E\u011fer yurtta\u015f ki\u015fisel refah\u0131n\u0131 ba\u015fkalar\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle ba\u011fda\u015fan bir bi\u00e7imde se\u00e7me hakk\u0131ndan ad\u0131konursa, genellikle i\u015f kollar\u0131n\u0131n canl\u0131l\u0131\u011f\u0131, dolay\u0131s\u0131yla da b\u00fct\u00fcn\u00fcn kuvveti engellenmi\u015f olur. Bu y\u00fczden, ki\u015fisel eylemlere konan k\u0131s\u0131tlamalar gittik\u00e7e gev\u015fetilir ve genel din \u00f6zg\u00fcrl\u00fc\u011f\u00fc verilir. B\u00f6ylece \u2014gaflet ve kapris zaman zaman i\u015flere s\u0131zsa da\u2014 ayd\u0131nlanma yava\u015f yava\u015f y\u00fckselir.<\/p>\n

\u0130nsan t\u00fcr\u00fc neyin kendi yarar\u0131na oldu\u011funu bir anlarsa, y\u00f6neticilerinin bencil geni\u015fleme \u00e7abalar\u0131ndan bile b\u00fcy\u00fck yararlar elde edebilir. Ama bu ayd\u0131nlanman\u0131n ve bununla birlikte gelen, ayd\u0131n ki\u015finin tam olarak kavrad\u0131\u011f\u0131 iyi \u015feylere kar\u015f\u0131 ka\u00e7m\u0131lmazcas\u0131na duydu\u011fu sempatinin, yava\u015f yava\u015f k\u0131rallar\u0131n tac\u0131na do\u011fru y\u00fckselmesi, hatta onlar\u0131n y\u00f6netim ilkelerini etkilemesi gerekir. D\u00fcnyan\u0131n \u015fimdiki y\u00f6neticileri, kamu e\u011fitim kurumlar\u0131yla ve d\u00fcnya uluslar\u0131n\u0131n en \u00fcst\u00fcn \u00e7\u0131karlar\u0131yla ilgili \u015feyler i\u00e7in harcayacak paralar\u0131 olmamas\u0131na kar\u015f\u0131n (\u00e7\u00fcnk\u00fc her \u015fey bir sonraki sava\u015f i\u00e7in \u00f6nceden hesaplanm\u0131\u015ft\u0131r) yine de yurtta\u015flar\u0131n\u0131n bu y\u00f6ndeki \u00e7abalar\u0131na, bu \u00e7abalar ne kadar zay\u0131f ve yava\u015f olsa da, hi\u00e7 olmazsa engel olmaman\u0131n kendilerine yarar sa\u011flayaca\u011f\u0131n\u0131 anlayacaklard\u0131r. En sonunda, sava\u015fan her iki taraf i\u00e7in sonucu pek belirsiz olan sava\u015f\u0131n kendisi, zamanla olduk\u00e7a yapay bir giri\u015fim haline gelmekle kalmaz, g\u00f6ze al\u0131nmayacak bir risk haline de gelir; \u00e7\u00fcnk\u00fc sava\u015f sonras\u0131 durumda devlet s\u00fcrekli artan, \u00f6demesi bitmez t\u00fckenmez ulusal bor\u00e7lar (bu modern bir icatt\u0131r) y\u00fck\u00fcn\u00fc s\u0131rt\u0131nda hisseder. Bundan ba\u015fka, herhangi bir devletteki sars\u0131nt\u0131n\u0131n, k\u0131tam\u0131zdaki, ticaret ba\u011flar\u0131yla hepsi birbirine s\u0131k\u0131ca ba\u011fl\u0131 b\u00fct\u00fcn di\u011fer devletler \u00fczerine etkisi \u00f6yle g\u00f6zle g\u00f6r\u00fcl\u00fcr bir etkidir ki, di\u011fer devletler kendi g\u00fcvensizliklerinden dolay\u0131, yasal otoriteleri olmasa da, arabulucu olmak zorunda kal\u0131rlar ve b\u00f6ylece de, ge\u00e7mi\u015fte hi\u00e7 \u00f6rne\u011fi olmayan b\u00fcy\u00fck bir siyasal yap\u0131ya dolayl\u0131 bir \u015fekilde yol a\u00e7arlar. Bug\u00fcn bu siyasal yap\u0131 hen\u00fcz kaba \u00e7izgileriyle varolmakla beraber, b\u00fct\u00fcn\u00fcn\u00fc korumak herbirinin \u00e7\u0131kar\u0131na olan bu yap\u0131n\u0131n \u00fcyeleri aras\u0131nda sanki bir duygu canlan\u0131yormu\u015f gibi g\u00f6r\u00fcn\u00fcyor. Ve \u015fu umut cesaret kazan\u0131yor: bir\u00e7ok devrimlerden ve devrimlerin d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkilerinden sonra, do\u011fan\u0131n en \u00fcst\u00fcn amac\u0131 olan d\u00fcnya yurtta\u015fl\u0131\u011f\u0131 d\u00fczeni, insan t\u00fcr\u00fcn\u00fcn b\u00fct\u00fcn \u00f6zg\u00fcn yeteneklerinin i\u00e7inde geli\u015febilece\u011fi d\u00f6lyata\u011f\u0131 olarak en sonunda ger\u00e7ekle\u015fmi\u015f olacakt\u0131r.<\/p>\n

Dokuzuncu \u00d6nerme <\/strong><\/p>\n

\u0130nsanl\u0131\u011f\u0131n yetkin b\u00eer yurtta\u015flar birli\u011fi kurmas\u0131n\u0131 hedef alan bir do\u011fa plan\u0131 uyar\u0131nca genel d\u00fcnya tarihini i\u015fleyecek bir felsefi giri\u015fim olana\u011f\u0131n\u0131n bulundu\u011fu, hatta bunun do\u011fan\u0131n amac\u0131n\u0131 da ilerletebilece\u011fi kabul edilmelidir. E\u011fer d\u00fcnya olaylar\u0131n\u0131n akl\u0131n baz\u0131 ereklerine uygun d\u00fc\u015fmesi \u015fart ko\u015fulursa, bu olayar\u0131n nas\u0131l geli\u015fmesi gerekti\u011fini g\u00f6steren bir d\u00fc\u015f\u00fcnceye uygunca bir tarih yazmak garip ve ilk bak\u0131\u015fta sa\u00e7ma bir \u00f6neridir. B\u00f6yle \u00f6nc\u00fcllerden kalkarak ancak bir roman yaz\u0131l\u0131r gibi g\u00f6r\u00fcn\u00fcyor.<\/p>\n

Oysa do\u011fan\u0131n, insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn rastgele oyunlar\u0131 i\u00e7inde bile plans\u0131z \u00e7al\u0131\u015fmad\u0131\u011f\u0131 kabul edilirse, bu d\u00fc\u015f\u00fcnce yararl\u0131 olabilir. Ger\u00e7i biz do\u011fan\u0131n tasar\u0131s\u0131n\u0131n gizli mekanizmas\u0131n\u0131 kavrayabilecek kadar uzak g\u00f6r\u00fc\u015fl\u00fc de\u011filiz, ama ba\u015fka t\u00fcrl\u00fc bakt\u0131\u011f\u0131m\u0131zda plans\u0131z bir karma\u015f\u0131kl\u0131k olarak kalacak olan eylemlerin, hi\u00e7 olmazsa b\u00fct\u00fcn\u00fcyle ele al\u0131nd\u0131klar\u0131nda bir sisteme g\u00f6re olup bittiklerim anlamam\u0131z i\u00e7in bu d\u00fc\u015f\u00fcnce bir rehber olabilir. Nitekim e\u011fer biz, kendilerininkinden daha eski b\u00fct\u00fcn tarihleri ya da \u00e7a\u011fda\u015f\u0131 olduklar\u0131 tarihleri tan\u0131yan, yahut en az\u0131ndan onlar\u0131n inand\u0131r\u0131c\u0131l\u0131\u011f\u0131m kabul eden Grek tarihinden yola \u00e7\u0131karsak, sonra da Grek devletini i\u00e7ine sindiren Roman\u0131n siyasal yap\u0131s\u0131n\u0131n d\u00fczg\u00fcn ve bozuk bi\u00e7imlenmeleri \u00fczerine Greklerin etkisini izlersek, ve sonra da Roman\u0131n, onu y\u0131kan barbarlar \u00fczerine etkisini g\u00fcn\u00fcm\u00fcze dek izlersek; en sonunda da, bu ayd\u0131nlanm\u0131\u015f uluslar sayesinde, \u00fczerinde bilgi edindi\u011fimiz di\u011fer halklar\u0131n siyasal tarihini eposlar tarz\u0131nda bunlara eklersek, k\u0131tam\u0131z\u0131n siyasal anayasalar\u0131nda d\u00fczenli bir ilerleme buluruz (ve k\u0131tam\u0131z bununla belki de b\u00fct\u00fcn \u00f6b\u00fcr k\u0131talara yasalar sa\u011flayacakt\u0131r). Ayr\u0131ca, dikkatimizi her zaman yurtta\u015fl\u0131k anayasalar\u0131, bunlardan t\u00fcreyen yasalar ve devletleraras\u0131 ili\u015fkiler \u00fczerinde toplamal\u0131 ve bu etkenlerin, i\u00e7erdikleri iyi \u015feyler sayesinde uluslar\u0131 (onlarla birlikte sanatlar\u0131 ve bilimleri de) bir s\u00fcre nas\u0131l y\u00fccelttiklerini, canland\u0131rd\u0131klar\u0131n\u0131 g\u00f6zden ka\u00e7\u0131rmamal\u0131y\u0131z. Ve tersine, i\u00e7teki bozukluklar\u0131n onlar\u0131 nas\u0131l y\u0131k\u0131ma s\u00fcr\u00fckledi\u011fini, ama y\u0131k\u0131mla birlikte bir ayd\u0131nlanma \u00e7ekirde\u011finin nas\u0131l hep devam etti\u011fim, her devrimle daha da geli\u015ferek bir \u00fcstteki geli\u015fim basama\u011f\u0131n\u0131 nas\u0131l haz\u0131rlad\u0131\u011f\u0131n\u0131 g\u00f6zlemlemeliyiz. B\u00fct\u00fcn bunlar\u0131n insan olaylar\u0131n\u0131n karma\u015f\u0131k olu\u015fumunu a\u00e7\u0131klamak ve gelecekteki siyasal geli\u015fmeleri \u00f6nceden s\u00f6ylemek i\u00e7in bize y\u00f6n g\u00f6stereceklerine inan\u0131yorum. Ger\u00e7ekten, insan tarihinden, bu tarih d\u00fczensiz \u00f6zg\u00fcrl\u00fc\u011f\u00fcn b\u00f6l\u00fck p\u00f6r\u00e7\u00fck \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcnd\u00fc\u011f\u00fc zaman bile yararlan\u0131lm\u0131\u015ft\u0131r. Ama biz bir do\u011fa plan\u0131 var sayarsak, daha b\u00fcy\u00fck umutlar i\u00e7in dayanak buluruz. \u00c7\u00fcnk\u00fc b\u00f6yle bir plan gelece\u011fe g\u00fcvenli bir bak\u0131\u015f sa\u011flar; do\u011fan\u0131n, ekti\u011fi b\u00fct\u00fcn \u00e7ekirdekleri tam olarak geli\u015ftirebilece\u011fi, insan t\u00fcr\u00fcn\u00fcn, yazg\u0131s\u0131n\u0131 bu d\u00fcnyada ger\u00e7ekle\u015ftirdi\u011fi bir duruma sonunda nas\u0131l eri\u015fece\u011fi bize \u015fimdiden, uzaktan da olsa g\u00f6sterilmektedir. Do\u011fan\u0131n, belki de daha \u00e7ok bir \u00f6ng\u00f6r\u00fcs\u00fcn b\u00f6ylece hakl\u0131 \u00e7\u0131kar\u0131lmas\u0131, d\u00fcnya \u00fczerinde d\u00fc\u015f\u00fcn\u00fcrken belli bir bak\u0131\u015f a\u00e7\u0131s\u0131 edinmede \u00f6nemsiz bir itilim de\u011fildir. \u00c7\u00fcnk\u00fc, b\u00fct\u00fcn di\u011fer \u015feylerin ere\u011fini kendisinde toplayan, en \u00fcst\u00fcn bilgeli\u011fin ortaya \u00e7\u0131kmas\u0131nda ba\u015fl\u0131ca rol\u00fc oynayan insanl\u0131k tarihi, e\u011fer b\u00fct\u00fcn di\u011fer \u015feyler kar\u015f\u0131s\u0131nda s\u00fcrekli bir kusur olarak kalacaksa, o zaman do\u011fan\u0131n ak\u0131ld\u0131\u015f\u0131 olan alan\u0131nda yarat\u0131l\u0131\u015f\u0131n g\u00f6rkemini ve bilgeli\u011fini \u00f6vmeye, onu derinden d\u00fc\u015f\u00fcnmeye ne gerek vard\u0131r? B\u00f6yle bir manzara bizi tiksintiyle uzakla\u015fmaya zorlar; bizi, onun ard\u0131nda duran, tamamlanm\u0131\u015f bir ere\u011fin hi\u00e7 bulunamayaca\u011f\u0131 umutsuzlu\u011funa d\u00fc\u015f\u00fcr\u00fcp bu amaca ancak ba\u015fka bir d\u00fcnyada eri\u015fece\u011fimiz umuduna yol a\u00e7ar. Apriori bir kural\u0131 belli bir \u00f6l\u00e7\u00fcde izleyen bu genel tarih d\u00fc\u015f\u00fcncesini, aslolan, empirik tarzda yaz\u0131lan tarihin yerine ge\u00e7irmek istedi\u011fimi s\u00f6ylemek, niyetimi yanl\u0131\u015f anlamak olur. Benim d\u00fc\u015f\u00fcncem sadece, tarihi iyi bilen felsefi bir kafan\u0131n de\u011fi\u015fik bir a\u00e7\u0131dan neye giri\u015febilece\u011fi ile ilgilidir. Ayr\u0131ca bug\u00fcn \u00e7a\u011flar\u0131n bir\u00e7ok bak\u0131mdan \u00f6vg\u00fcye de\u011fer ayr\u0131nt\u0131l\u0131 tarihi yaz\u0131l\u0131rken, birka\u00e7 y\u00fczy\u0131l sonra ya\u015fayacaklara devredece\u011fimiz tarih y\u00fck\u00fcn\u00fc onlar\u0131n nas\u0131l ta\u015f\u0131yacaklar\u0131 sorusunu da getirerek herkesin ilgisi uyand\u0131r\u0131lmal\u0131d\u0131r.<\/p>\n

Gelecek ku\u015faklar, orijinal belgeleri \u00e7oktan kaybolmu\u015f olacak en eski zamanlar\u0131n tarihini ku\u015fkusuz yaln\u0131zca kendilerini ilgilendiren \u015feyler a\u00e7\u0131s\u0131ndan, yani uluslar\u0131n ve y\u00f6netimlerin d\u00fcnya yurtta\u015fl\u0131\u011f\u0131 amac\u0131na ili\u015fkin olumlu ve olumsuz giri\u015fimleri bak\u0131m\u0131ndan de\u011ferlendireceklerdir. Bunu akl\u0131m\u0131zdan \u00e7\u0131karmamal\u0131y\u0131z ve y\u00f6neticilerle onlara hizmet edenlerin en uzak \u00e7a\u011flarda bile onurla an\u0131labilecekleri tek yolu kendilerine g\u00f6stermek i\u00e7in onlar\u0131n tutkular\u0131n\u0131 da g\u00f6zlemlemeliyiz. Bu tutum, bu t\u00fcr bir felsefi tarih yazmaya giri\u015fmek i\u00e7in bize k\u00fc\u00e7\u00fcc\u00fck bir itilim daha kazand\u0131rabilir.<\/p>\n

\u00c7eviren: Ulu\u011f Nutku<\/p>\n","protected":false},"excerpt":{"rendered":"

Metafizik ama\u00e7la da olsa ne t\u00fcr bir irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc kavram\u0131 olu\u015fturulursa olu\u015fturulsun, iradenin olgular d\u00fcnyas\u0131ndaki g\u00f6r\u00fcn\u00fc\u015fleri, yani insan eylemleri yine de her do\u011fa olay\u0131 gibi do\u011fa yasalar\u0131nca belirlenir. Tarih, sebepleri ne kadar derinlere g\u00f6m\u00fcl\u00fc olsa da, bu olgular\u0131n anlat\u0131l\u0131\u015f\u0131yla ilgilidir; ve tarih insan iradesinin \u00f6zg\u00fcr eylemini geni\u015f boyutlarda incelerken, \u00f6zg\u00fcr eylemde d\u00fczenli bir ilerleme oldu\u011funu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-4238","post","type-post","status-publish","format-standard","category-immanuel-kant"],"yoast_head":"\nD\u00fcnya Yurtta\u015fl\u0131\u011f\u0131 | \u0130mmanuel Kant - 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\/21\/dunya-yurttasligi-immanuel-kant\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"D\u00fcnya Yurtta\u015fl\u0131\u011f\u0131 | \u0130mmanuel Kant\" \/>\n<meta property=\"og:description\" content=\"Metafizik ama\u00e7la da olsa ne t\u00fcr bir irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc kavram\u0131 olu\u015fturulursa olu\u015fturulsun, iradenin olgular d\u00fcnyas\u0131ndaki g\u00f6r\u00fcn\u00fc\u015fleri, yani insan eylemleri yine de her do\u011fa olay\u0131 gibi do\u011fa yasalar\u0131nca belirlenir. 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