HE\u0130DEGGER<\/strong><\/p>\nVarolu\u015f\u00e7ulu\u011fun f\u0131lozoflar\u0131 kl\u00e2sik felsefenin izledi\u011fi yola uygun bir yol izleyerek, varolu\u015f\u00e7u felsefeyi evrensel geni\u015fli\u011fi olan ve belli bir sistemde
b\u00fct\u00fcnl\u00fc\u011f\u00fcne kavu\u015fan bir felsefe olarak temellendirmek istemi\u015fler, ancak kl\u00e2sik felsefenin tutumuna kar\u015f\u0131t bir tutum alarak, \u00f6zler ara\u015ft\u0131rmas\u0131n\u0131 bir yana b\u0131rak\u0131p do\u011frudan do\u011fruya varolu\u015fun alan\u0131na girmi\u015fler, \u00f6zleri bu alandan derlemeye y\u00f6nelmi\u015flerdir. Tanr\u0131tan\u0131maz varolu\u015f\u00e7ulu\u011fun ba\u015fl\u0131ca temsilcileri Heidegger ve Sartre da ayn\u0131 \u00e7aban\u0131n i\u00e7indeydi.<\/p>\n
Heidegger’e g\u00f6re, varolu\u015fumuz ba\u015fl\u0131ca iki bi\u00e7imde d\u0131\u015fla\u015f\u0131r: Ger\u00e7ek varolu\u015f, \u00f6zg\u00fcrl\u00fck deneyiyle belirgindir, insan\u0131n \u00f6zg\u00fcr oldu\u011funu duyu\u015fuyla ve b\u00f6ylece kendi yazg\u0131s\u0131n\u0131 kendi eliyle \u00e7izmeye kalk\u0131\u015f\u0131vla ortaya konur ve bunal\u0131m deneyiyle ger\u00e7ekle\u015ftirilir; ger\u00e7ek olmayan varolu\u015f, insan topluluklar\u0131n\u0131n varl\u0131\u011f\u0131nda ortaya \u00e7\u0131kar, \u00e7\u00fcnk\u00fc bu insan topluluklar\u0131 bunal\u0131mdan ka\u00e7arlar ve genel g\u00f6r\u00fc\u015flere inan\u0131rlar: Burada Heidegger’in gerici d\u00fcnya g\u00f6r\u00fc\u015f\u00fc belirir:
insan olmak demek, tam anlam\u0131nda insan olmak demek, ayr\u0131cal\u0131 bir tutum i\u00e7inde olmak demektir.<\/p>\n
Heidegger, gerici tutumunun getirdi\u011fi g\u00fc\u00e7l\u00fckleri de ya\u015fam\u0131\u015ft\u0131r, Freiburg-in, Brisgau’da \u00f6\u011frenim g\u00f6rd\u00fckten sonra Marburg’da profes\u00f6r olan \/1923) ve bir s\u00fcre sonra da Freiburg’da rekt\u00f6rl\u00fck g\u00f6revi alan Heidegger, Nazilere yak\u0131nl\u0131k g\u00f6sterdi\u011fi i\u00e7in 1945’de \u00fcniversitedeki yerinden uzakla\u015ft\u0131r\u0131ld\u0131, ancak 1952’de yeniden \u00fcniversiteye d\u00f6nebildi. En \u00fcnl\u00fc yap\u0131t\u0131 “Sein und Zeit”i (Varl\u0131k ve Zaman ) 1927’de yazm\u0131\u015ft\u0131. Heidegger’e g\u00f6re insan d\u00fcnyaya b\u0131rak\u0131lm\u0131\u015ft\u0131r,varolu\u015fun ortas\u0131na (Dasein). Bu b\u0131rak\u0131lm\u0131\u015fl\u0131k onun istedi\u011fi bir \u015fey de\u011fildir, onun yapt\u0131\u011f\u0131 bir se\u00e7imin sonucu de\u011fildir.<\/p>\n
\u0130nsan, d\u00fcnyaya b\u0131rak\u0131lm\u0131\u015fl\u0131\u011f\u0131yla, \u00f6l\u00fcme adanm\u0131\u015f durumdad\u0131r. Ya\u015famaktad\u0131r, \u00f6yleyse \u00f6lmesi gerekir. Ya\u015faya ya\u015faya bitirecektir varolu\u015funu. Gercekte o her zaman ya\u015famak ister ama, bu iste\u011fini hi\u00e7 mi hi\u00e7 ger\u00e7ekle\u015ftiremez. \u00d6l\u00fcms\u00fczl\u00fck yoktur. Var-olu\u015f, ya\u015fam boyunca, yani do\u011fmakla \u00f6lmek aras\u0131nda yer al\u0131r.
\u0130nsan bu ya\u015fam i\u00e7inde hep ileriye do\u011fru at\u0131l\u0131r, yar\u0131n\u0131na y\u00f6nelir, yar\u0131n\u0131n\u0131 kurmak ister. \u015eimdiki Zaman\u0131m\u0131z, gelece\u011fe a\u00e7\u0131l\u0131\u015f\u0131m\u0131zla, gelece\u011fi kurma \u00e7abam\u0131zla belirgindir. Bu durum, bir \u00f6zg\u00fcrl\u00fck deneyini zorunlu k\u0131lar. \u0130nsan Kendi varl\u0131\u011f\u0131n\u0131 sa\u011flayabilmek i\u00e7in s\u00fcrekli se\u00e7imler yapar yani \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ger\u00e7ekle\u015ftirir. \u00d6zg\u00fcr olmak, kendini yaratarak kendini a\u015fmak demektir, insan hep bir a\u015fma durumundad\u0131r.<\/p>\n
Heidegger tanr\u0131tan\u0131mazl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtmez, daha do\u011frusu tanr\u0131tan\u0131mazl\u0131\u011fa . sahip \u00e7\u0131kmaz. Tanr\u0131tan\u0131mazl\u0131k onun felsefesinde zorunlu olarak kendini g\u00f6sterir. Yaln\u0131zca olgusal varolu\u015fu varsay\u0131nca, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131 ortadan kalkacakt\u0131r. Oysa Sartre tanr\u0131tan\u0131mazl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtir ve temellendirmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n
SARTRE<\/strong><\/p>\nFelsefesini \u00f6zellikle “L’etre et le Neant” (Varl\u0131k ve Hi\u00e7lik) adl\u0131 yap\u0131t\u0131nda a\u00e7\u0131klayan Sartre’a g\u00f6re, varolu\u015f olgusundan ba\u015fka olgu yoktur Varl\u0131k’\u0131
bu varolu\u015f olgusu olu\u015fturur; bu varl\u0131k’a temel alan herhangi ba\u015fka bir varl\u0131k’\u0131n varoldu\u011funu d\u00fc\u015f\u00fcnemeyiz. Sartre’a g\u00f6re olgu, varolu\u015fsal ger\u00e7ekli\u011fi i\u00e7inde, zihinsel sezgiye a\u00e7\u0131lan \u015feydir. Filozof, b\u00f6ylece, somutun alan\u0131n\u0131 felsefi ara\u015ft\u0131rman\u0131n alan\u0131 olarak belirlemi\u015f, dolay\u0131s\u0131yla tam anlam\u0131nda ger\u00e7ek\u00e7i bir tutum alm\u0131\u015ft\u0131r. Onda b\u00fct\u00fcn orunlara i\u015fte bu temel anlay\u0131\u015fa g\u00f6re \u00e7\u00f6z\u00fcm getirilir varolu\u015fsal varl\u0131k her \u015feyi kucaklayacak bi\u00e7imde her yerdedir. Tektir ve her \u015fey kapsar. “Buna g\u00f6re, o hi\u00e7 bir \u015feyden gelmez; ne kendinden gelir, \u00e7\u00fcnk\u00fc b\u00f6yle bir \u015fey apa\u00e7\u0131k sa\u00e7ma olurdu, ne de yarat\u0131lma yoluyla Tanr\u0131’dan gelir, \u00e7\u00fcnk\u00fc kendi d\u0131\u015f\u0131nda hi\u00e7 bir \u015fey yoktur ” (F. – J. Thonnard, Precis d’Histoire de la Philosophie) . Bu varolu\u015fsal varl\u0131k insana bulant\u0131 duygusu verir; bulant\u0131 duygusu, varl\u0131k’\u0131 bir “kendinde \u015fey” olarak sezmemizi sa\u011flar.<\/p>\n
B\u00f6ylece, varolu\u015fsal varl\u0131k’\u0131 bir “kendinde \u015fey” olarak belirleyen Sartre, insan bilincini de bir “kendi i\u00e7in \u015fey” olarak belirler. D\u00fc\u015f\u00fcnen \u00f6zne ya da
bilin\u00e7, \u00f6z\u00fcne, varl\u0131k’\u0131n kar\u015f\u0131t\u0131 olan hi\u00e7lik’le ortaya konur.<\/p>\n
Bilin\u00e7lenmek demek, tan\u0131mak demektir, bilen’i (\u00f6zne) bilinen’den (nesne) ay\u0131rmak demektir. Bilin\u00e7, bir bo\u015flukla ayr\u0131l\u0131r nesneden. Bu anlamda o, olmad\u0131\u011f\u0131 \u015feydir, hi\u00e7lik\u2019tir, kendi kendinin hi\u00e7lik\u2019idir.<\/p>\n
Sartre’a g\u00f6re, insan, bu d\u00fcnyada, ba\u015fkalar\u0131yla, zor da olsa, ili\u015fki i\u00e7indedir. Her \u015feyden \u00f6nce, bir bedenimizin olmas\u0131, d\u0131\u015f d\u00fcnyayla ili\u015fkimizi olanakl\u0131 k\u0131lar. Ba\u015fkas\u0131’yla ili\u015fki; en yetkin bi\u00e7imde, “ba\u015fkas\u0131n\u0131n bak\u0131\u015f\u0131”yla, . ba\u015fkas\u0131n\u0131n bak\u0131\u015f\u0131n\u0131n bize verdi\u011fi “utanma” duygusuyla kurulur. Tek ba\u015f\u0131na olmak dingin durumda olmakt\u0131r. Ba\u015fkas\u0131n\u0131n varl\u0131\u011f\u0131, daha do\u011frusu ba\u015fkas\u0131n\u0131n bak\u0131\u015f\u0131 bizi nesneye indirgemeye.\u00e7al\u0131\u015f\u0131r. Biz de ba\u015fkas\u0131n\u0131n bak\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda nesneye indirgenmemeye bakar\u0131z. “Cehennemdir ba\u015fkalar\u0131” der Sartre.<\/p>\n
JASPERS VE MARCEL<\/strong><\/p>\nJaspers’e g\u00f6re insan bir \u00f6zg\u00fcr se\u00e7i\u015f i\u00e7indedir: Kendi yazg\u0131s\u0131n\u0131 se\u00e7er. Bu yazg\u0131 bizim ben’imizi kurmam\u0131z\u0131 sa\u011flar. Ama bu ben, her zaman, ba\u015far\u0131s\u0131zl\u0131\u011fa adanm\u0131\u015ft\u0131r. Ba\u015far\u0131s\u0131zl\u0131k bizi A\u015fk\u0131nl\u0131k’a yani Tanr\u0131’ya y\u00f6nelten bir etkinliktir: Varolu\u015f d\u00fcnyas\u0131 felsefi ara\u015ft\u0131rman\u0131n alan\u0131d\u0131r. Felsefede olgubilimsel i\u00e7ebak\u0131\u015f y\u00f6ntemi ge\u00e7erlidir. Ancak i\u00e7ebak\u0131\u015f deneyimiz hi\u00e7 de kolay bir deney olmayacak. \u00c7\u00fcnk\u00fc kendimize bakt\u0131\u011f\u0131m\u0131zda, u\u00e7suz bucaks\u0131z, dipsiz bir ger\u00e7eklikle kar\u015f\u0131la\u015f\u0131r\u0131z. Her \u015feyin temelinde Tanr\u0131 dedi\u011fimiz a\u015fk\u0131nl\u0131k yatar. Tanr\u0131’n\u0131n bilgisine insan inan\u00e7l\u00e2 ula\u015fabilir. Marcel’in bak\u0131\u015f a\u00e7\u0131s\u0131 Jaspers’inkine \u00e7ok yak\u0131nd\u0131r.<\/p>\n
\u0130nsan,. onda da, \u00f6zg\u00fcrl\u00fck deneyleri i\u00e7inde yazg\u0131s\u0131n\u0131 kurar. Varolu\u015fumuzu biz Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 benimsemekle ger\u00e7ekle\u015ftiririz. Her \u015fey Tanr\u0131’n\u0131n
varl\u0131\u011f\u0131yla a\u00e7\u0131klan\u0131r. Tanr\u0131’n\u0131n y\u00fcce varolu\u015fu insan akl\u0131n\u0131n kavrayabilece\u011fi bir \u015fey de\u011fildir. Bizim yazg\u0131m\u0131z Tanr\u0131’n\u0131n varolu\u015funa ba\u011f\u0131ml\u0131d\u0131r. Tanr\u0131’n\u0131n varolu\u015funu ancak i\u00e7ed\u00f6n\u00fc\u015fle, hatta i\u00e7e- kapan\u0131\u015fla sezebiliriz. \u0130nsan, d\u00fc\u015f\u00fcnsel \u00e7abas\u0131 i\u00e7inde, sorunlara ve gizlere y\u00f6nelir. Sorunlar ak\u0131lla \u00e7\u00f6z\u00fcl\u00fcr.
Gizlere y\u00f6neli\u015f bir sezgisel y\u00f6neli\u015ftir. Gizlerin ba\u015fl\u0131cas\u0131 da d\u00fc\u015f\u00fcnen ben’dir. \u0130\u00e7ebak\u0131\u015f ya da i\u00e7ekapan\u0131\u015fta insan nesnellik d\u00fczeyini a\u015far. \u0130nsan, varolu\u015f deneyi i\u00e7inde \u00f6nce ‘ `ben”ine y\u00f6nelir, sonra “Tanr\u0131”ya, sonra da “d\u00fcnya”ya y\u00f6nelir.<\/p>\n
Gabriel Marcel’in felsefesi, sorunlar\u0131 ve bu sorunlara getirilmi\u015f belirli \u00e7\u00f6z\u00fcmleri olan bir felsefe de\u011fil, deyim yerindeyse bir inan\u00e7 d\u00fc\u015f\u00fcncesidir.
Onda mant\u0131ksal g\u00f6stermelerden \u00e7ok duygusal belirlemeler a\u011f\u0131r basar.<\/p>\n
MERLEAU \u2013 PONTY<\/strong><\/p>\nMerleau – Ponty, do\u011frudan do\u011fruya Husserl’in olgubiliminden yola \u00e7\u0131karak, felsefesini ortaya koyar. Ona g\u00f6re bir \u00f6zler ara\u015ft\u0131rmas\u0131 olan olgubilim, ayn\u0131 zamanda \u00f6zleri varolu\u015fa yerle\u015ftiren bir felsefedir. Olgubilim’e d\u00fcsen, tan\u0131tlamakt\u0131r a\u00e7\u0131klamak yada ayr\u0131\u015ft\u0131rmak de\u011fildir.<\/p>\n
\u0130nsan, d\u00fcnyan\u0131n basit bir par\u00e7as\u0131 olarak d\u00fc\u015f\u00fcn\u00fclmemelidir, biyolojinin, toplumbilimin, ruhbilimin basit bir nesnesi olarak ele al\u0131nmal\u0131d\u0131r. O, her
\u015feyden \u00f6nce, d\u00fcnyay\u0131 kendi g\u00f6zleriyle g\u00f6ren bir varl\u0131k- t\u0131r. “Ben mutlak kaynak’\u0131m” der Merleau Ponty (Phenomenologie de la Perceptioy. \u0130nsan \u00e7evresinden giderek kurmaz kendini, ama \u00e7evresine y\u00f6nelir. “\u0130nsan d\u00fcnyadad\u0131r ve kendini d\u00fcnyada tan\u0131r.” Merleau- Ponty’nin felsefesi Sartre’\u0131n felsefesinden bir noktada kesinlikle ayr\u0131l\u0131r: Ba\u015fkas\u0131yla olan ili\u015fkim, kolay bir ili\u015fki olmasa da, olanaks\u0131z bir ili\u015fki de\u011fildir. Ben bir d\u00fcnyada ya\u015f\u0131yorum. Bu d\u00fcnya herhangi bir d\u00fcnya de\u011fildir, bir do\u011fal d\u00fcnya olmaktan \u00e7ok \u00f6tededir, \u00e7\u00fcnk\u00fc ben bir “k\u00fclt\u00fcr” ortam\u0131nda do\u011fmu\u015fum, y\u00f6remde yaln\u0131z a\u011fa\u00e7lar ve sular de\u011fil, ayn\u0131 zamanda bir uygarl\u0131\u011f\u0131 ortaya koyan nesneler bulmu\u015fum. “Bir k\u00fclt\u00fcr nesnesinde ben, ads\u0131z bir \u00f6rt\u00fc alt\u0131nda, ba\u015fkas\u0131n\u0131n ak\u0131n varl\u0131\u011f\u0131n\u0131 bulurum.” \u0130lk k\u00fclt\u00fcr nesnesi ba\u015fkas\u0131n\u0131n bedeni’dir.<\/p>\n
Ba\u015fkas\u0131n\u0131n varolu\u015fu nesnel d\u00fc\u015f\u00fcnceyi zorda b\u0131rak\u0131r. Ba\u015fkas\u0131n\u0131n bedeni, benim karg\u0131mda, anlamla dolu, i\u015faretlerle yaz\u0131lm\u0131\u015f, okunacak bir kitap gibidir.
Ba\u015fkas\u0131 cehennem de\u011fildir benim i\u00e7in, tersine b\u00fcy\u00fck bir ili\u015fki olana\u011f\u0131d\u0131r, b\u00fcy\u00fck bir ili\u015fki alan\u0131d\u0131r. Ba\u015fkas\u0131n\u0131n bedeni, \u00e7\u00fcnk\u00fc, bir nesne de\u011fildir benim i\u00e7in, benim bedenim de ba\u015fkas\u0131 i\u00e7in bir nesne de\u011fildir; benim bedenim de ba\u015fkas\u0131n\u0131n bedeni de i\u015faretler demek olan davran\u0131\u015flarla kurulmu\u015ftur. Ba\u015fkas\u0131n\u0131n tutumu beni kendi alan\u0131nda nesne durumuna indirgemez, benim ba\u015fkas\u0131yla ilgili alg\u0131m da ba\u015fkas\u0131- m benim alan\u0131mda nesne durumuna indirgemez. Merleau – Ponty, bu nokta- da, Sartre’\u0131n anlay\u0131\u015f\u0131na iyice ters d\u00fc\u015fecek bir g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131na yerle\u015fir: Ba\u015fkas\u0131, ikinci bir ben’dir, \u00e7\u00fcnk\u00fc onun bedeni benimkiyle ayn\u0131 yap\u0131dad\u0131r.” Bedenimizi par\u00e7alan bir arada bir sistem olu\u015fturur ba\u015fkas\u0131n\u0131n bedeni de benim bedenimle tek bir b\u00fct\u00fcn olu\u015fturmaktad\u0131r,.ayn\u0131 olgunun tersi ve , y\u00fcz\u00fcd\u00fcr bunlar.”<\/p>\n
Sartre, ba\u015fkas\u0131yla ili\u015fkiyi olas\u0131 ama olumsuz bir ili\u015fki \u0131 olarak koymu\u015f, bununla birlikte a\u015f\u0131r\u0131 solcu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc i\u00e7inde insan\u0131n ortakla\u015fmas\u0131n\u0131, ortak eylemde bulunmas\u0131n\u0131 bir ger\u00e7eklik olarak ileriye s\u00fcrm\u00fc\u015ft\u00fc. Merleau – Ponty, ben – ba\u015fkas\u0131 ili\u015fkisini, g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, daha olumlu bir y\u00f6nden, ben’le ba\u015fkas\u0131n\u0131n ayn\u0131 yap\u0131da olu\u015fu y\u00f6n\u00fcnden al\u0131r.<\/p>\n
BIZDE VAROLU\u015eCULUK<\/strong><\/p>\nBizde varolu\u015f\u00e7uluk pek etkili olmad\u0131. Ancak varolu\u015f\u00e7ulukla ilgilenildi, varolu\u015f\u00e7u felsefenin de\u011filse de varolu\u015f\u00e7u sanat\u0131n ba\u015fl\u0131ca yap\u0131tlar\u0131 dilimize
\u00e7evrildi. Varolu\u015f\u00e7ulu\u011fun bizde pek \u00f6nemli olmam\u0131\u015f olmas\u0131n\u0131n ba\u015fl\u0131ca nedeni, Bat\u0131 Avrupa toplumuyla toplumumuz aras\u0131ndaki yap\u0131 ayr\u0131l\u0131\u011f\u0131 olmal\u0131d\u0131r.
Varolu\u015f\u00e7uluk felsefede derinlikli, \u00e7ok zaman \u00e7etrefil, zaman zaman ayr\u0131nt\u0131da yiten bir \u00f6znelcili\u011fe, geli\u015fmi\u015f bir varolu\u015f ara\u015ft\u0131rmas\u0131na, sanatta
insan\u0131n d\u00fcnyayla ili\u015fkilerinden do\u011fan a\u00e7mazlar\u0131na, bunal\u0131mlar\u0131na, \u00f6zg\u00fcrle\u015fme tutkular\u0131na kar\u015f\u0131l\u0131k olmaya \u00e7al\u0131\u015fmakla, geli\u015fmi\u015f bir burjuva k\u00fclt\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 gerektiriyordu. Varolu\u015f\u00e7ulu\u011fun sorunlar\u0131 bir yandan bizim k\u00fclt\u00fcr d\u00fczeyimizi \u00e7ok a\u015fan, bir yandan da bizim toplumsal durumumuzla uyu\u015fmayan sorunlard\u0131r. Azgeli\u015fmi\u015f ve yo\u011fun bir k\u00fclt\u00fcr etkinli\u011fi ortaya koyamam\u0131\u015f bir toplumda insan\u0131n sorunlar\u0131 daha ba\u015fka yollardan \u00e7\u00f6z\u00fcmlenmeliydi.<\/p>\n
Bizde Marx’c\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn yalan yanl\u0131\u015f ve a\u011f\u0131r aksak da olsa varolu\u015f\u00e7uluktan daha etkili olmu\u015f olmas\u0131 anlaml\u0131d\u0131r. Marx’c\u0131l\u0131k, \u00e7\u00fcnk\u00fc, daha \u00e7abuk ve daha somut \u00e7\u00f6z\u00fcmler s\u00f6zvermekteydi. Bununla birlikte, baz\u0131 gen\u00e7 yazarlar\u0131m\u0131z (\u00f6rne\u011fin Demir \u00d6zl\u00fc) bir ara insan sorunlar\u0131na varolu\u015fal \u00e7\u00f6z\u00fcmler getirme yollar\u0131m arad\u0131lar ve \u00f6zellikle bunalt\u0131 sorunu \u00fczerinde durdular. Ger\u00e7ekte bu zor tutacak bir a\u015f\u0131yd\u0131. Varolu\u015f\u00e7ulu\u011fun getirdi\u011fi bilgilerden d\u00fc\u015f\u00fcncede ve sanatta yararlan\u0131labilirdi ama, do\u011frudan do\u011fruya varolu\u015f\u00e7u bir d\u00fc\u015f\u00fcnce ya da sanat kolay olay geli\u015ftirilemedi bizde. Baz\u0131 h\u0131zl\u0131 d\u00f6n\u00fc\u015f\u00fcmlerin kendini g\u00f6stermesi ve ilk bak\u0131\u015fta bir burjuva devrimine benze- yen bir 27 May\u0131s deviniminin gelmesi, bu yazarlar\u0131 varolu\u015f\u00e7uluk yolundan toplumculuk yoluna itti \u00e7abucak.<\/p>\n
Gene de, varolu\u015f\u00e7uluk toplumumuzda belli bir \u00f6l\u00e7\u00fcde etkin olmu\u015ftur. Olacakt\u0131r. \u00c7\u00fcnk\u00fc her toplum gibi bizim toplumumuzda da \u00f6znelci tutumun
\u00f6znelci bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n bir kar\u015f\u0131l\u0131\u011f\u0131 vard\u0131r; \u00f6zellikle \u00e7a\u011fda\u015f ruhbilimdeki geli\u015fmeler – varolu\u015f\u00e7uluk elbette bu geli\u015fmelerden b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yararlanm\u0131\u015ft\u0131r – ister istemez bizde de ilgi uyand\u0131rmaktad\u0131r. Art\u0131k her yerde insan \u00f6znel – nesnel, bireysel – toplumsal b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ele al\u0131nmaktad\u0131r.<\/p>\n
GENEL BAKI\u015e VE SONU\u00c7<\/strong><\/p>\nVarolu\u015f\u00e7uluk, insan\u0131n varolu\u015fsal sorunlar\u0131n\u0131 \u00f6znellik d\u00fczeyinde tart\u0131\u015fan \u00e7ok y\u00f6nl\u00fc, \u00e7ok \u00e7e\u015fitli bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, felsefe
d\u00fczeyinde, bir \u015feyler ara\u015ft\u0131rmas\u0131 anlam\u0131 ta\u015f\u0131r, insan\u0131n \u015feyler d\u00fcnyas\u0131ndaki yerini, sorunlar\u0131n\u0131 saptamaya, bu sorunlara \u00e7\u00f6z\u00fcm getirmeye \u00e7al\u0131\u015f\u0131r,
sanat alan\u0131nda da insan\u0131n varolu\u015fsal sorunlar\u0131na (bunalt\u0131, se\u00e7im, ili\u015fki, umutsuzluk, ba\u015far\u0131s\u0131zl\u0131k, \u00f6l\u00fcm, hi\u00e7lik, ba\u015fkas\u0131, yaln\u0131zl\u0131k, a\u015fk\u0131nl\u0131k v.b.)
a\u00e7\u0131kl\u0131k getirmeye y\u00f6nelir. Varolu\u015f\u00e7u felsefe, bu tutumuvla, bir ya\u015fam felsefesi \u00f6zelli\u011fi g\u00f6sterir, d\u00fcnya ve insan kar\u015f\u0131s\u0131ndaki tutumuyla klasik felsefenin tutumuna kar\u015f\u0131t bir y\u00f6nde yol al\u0131r: Klasik felsefe bir \u00f6zler ara\u015ft\u0131rmas\u0131n\u0131 ama\u00e7l\u0131yordu, varolu\u015f\u00e7u felsefe do\u011frudan do\u011fruya varolu\u015fsa, insan\u0131n \u00f6znel b\u00fct\u00fcnl\u00fc\u011f\u00fcne y\u00f6nelir ve \u00f6zleri bu varolu\u015ftan giderek belirler.<\/p>\n
“Varolu\u015f \u00f6z- den \u00f6nce gelir” ilkesi her varolu\u015f\u00e7u filozofun ba\u015fl\u0131ca ilkesi olmu\u015ftur. Varolu\u015f\u00e7u felsefenin bir \u00f6znellik ara\u015ft\u0131rmas\u0131 olarak belirlenmesi. onun bireyi kendi i\u00e7ine kapal\u0131 bir yap\u0131 olarak belirlemesi sonucunu do\u011furmaz. Ben’in varolu\u015fu, d\u00fcnyan\u0131n ve ba\u015fka ben’lerin varl\u0131\u011f\u0131n\u0131 silmez. Ama her \u015fey, ben’in ki\u015fisel varolu\u015fu \u00fczerine temellendirilecektir.<\/p>\n
Bug\u00fcn y\u00fcr\u00fcrl\u00fckte olan, etkinli\u011fini s\u00fcrd\u00fcren iki b\u00fcy\u00fck felsefe var: Varolu\u015f\u00e7uluk felsefesi ve Marx’\u00e7\u0131l\u0131k. Bunlar birbirleriyle pek uyu\u015fmaz g\u00f6r\u00fcnseler de, bir bak\u0131ma birbirleriyle do\u011frulan\u0131yorlar, en az\u0131ndan birbirlerinden yararlan\u0131yorlar. \u00c7\u00fcnk\u00fc ger\u00e7ek insan ba\u015far\u0131lar\u0131, yak\u0131nl\u0131klar\u0131yla ya da kar\u015f\u0131tl\u0131klar\u0131yla, deyim yerindeyse birbirlerini d\u00f6lleyen etkinliklerdir. \u00d6te yandan, ortakla\u015fan insan, \u00f6znelli\u011fi olmayan insan de\u011fildir. Ancak,
ortakla\u015fman\u0131n se\u00e7im i\u015fi olmaktan \u00e7\u0131kt\u0131\u011f\u0131, bir zorunluluk durumuna geldi\u011fi bir d\u00fcnyada Marx’\u00e7\u0131l\u0131k, \u00f6znelcilik \u00e7emberini a\u015fm\u00e2yan, a\u015fmak istemeyen, a\u015famaz olan varolu\u015f\u00e7uluk kar\u015f\u0131s\u0131nda da- ha tutarl\u0131, daha do\u011fru g\u00f6r\u00fcn\u00fcyor. \u00c7\u00fcnk\u00fc bireyselli\u011fimizin yetkinli\u011fini, ancak ve ancak, ortakla\u015fmam\u0131z\u0131n sa\u011flaml\u0131\u011f\u0131, yayg\u0131nl\u0131\u011f\u0131, adaletlili\u011fi sa\u011flayacakt\u0131r. Marx’\u00e7\u0131l\u0131k geli\u015fimini , tamamlam\u0131\u015f kurulmu\u015f, bitmi\u015f bir felsefe de\u011fildir. O, tersine, kurulmakta olan bir felsefedir, s\u00fcregiden olu\u015fumlar\u0131n, yeni d\u00f6n\u00fc\u015f\u00fcmlerin, yepyeni yap\u0131lar\u0131n gereklerine g\u00f6re, kendini yeniden do\u011frulamak durumunda olan, yani temellerini yeniden g\u00f6zden ge\u00e7irmek ve bu temelleri daha ak\u0131lsalla\u015ft\u0131rmak zorunda olan bir felsefedir.<\/p>\n
Varolu\u015f\u00e7uluk da geli\u015fimini tamamlam\u0131\u015f, kurulmu\u015f, bitmi\u015f bir felsefe de\u011fildir. \u00c7\u00fcnk\u00fc \u00e7a\u011fda\u015f toplumun bunal\u0131ml\u0131 insan\u0131 ya\u015f\u0131yor. “Kurtulmu\u015f insan” bir tasar\u0131d\u0131r ancak. D\u00fcnyay\u0131 s\u00f6m\u00fcrm\u00fc\u015f, \u015fi\u015fmi\u015f, doymu\u015f, ama doygunlu\u011fu \u00f6l\u00e7\u00fcs\u00fcnde bunal\u0131mlara d\u00fc\u015fm\u00fc\u015f, sonunda kendi kendini yemeye ba\u015flam\u0131\u015f, doygunlu\u011funu bir bak\u0131ma kendi zarar\u0131na kullanm\u0131\u015f bir b\u00fcy\u00fck toplumun a\u00e7mazlar\u0131m kar\u015f\u0131layacak bir s\u00fcre. Ayr\u0131ca ve daha \u00f6nemlisi, o kendini kendi i\u00e7inde arayan, bu aray\u0131\u015fa yerden g\u00f6\u011fe kadar hakk\u0131 olan insan\u0131n gereklerini kar\u015f\u0131lamaya \u00e7al\u0131\u015f\u0131yor ne zamand\u0131r. Biz bu bunalt\u0131y\u0131 ya\u015famam\u0131\u015f olabiliriz, bu bunalt\u0131y\u0131 bir l\u00fcks olarak ya\u015famak istemi\u015f, ya da t\u00fcm\u00fcyle yads\u0131m\u0131\u015f ola- biliriz. Ama bunalan insanlar var, bunlar\u0131n bunalt\u0131s\u0131 ger\u00e7ektir. Avrupa insan\u0131n\u0131n bunalt\u0131s\u0131 \u00fczerine kurulmu\u015f olan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, d\u00fcnyan\u0131n ba\u015fka yerlerindeki insanlara, \u00f6zellikle \u015fu ya da bu nedenle bunalan insanlara ne diye bir \u015feyler s\u00f6ylemesin<\/p>\n
Baz\u0131 felsefeler bitmez, insan ya\u015fam\u0131na ve felsefe tarihine etkin olarak kat\u0131l\u0131r, onlar ger\u00e7ek d\u00f6n\u00fc\u015f\u00fcmlerin bildirileridirler.<\/p>\n
Aristoteles . Descartes ‘ her zaman vard\u0131r, Marx her zaman varolacakt\u0131r. Art\u0131k hi\u00e7 bir temel sorunu onlara g\u00f6t\u00fcrmeden \u00e7\u00f6z\u00fcmleyemezsiniz. Ge\u00e7mi\u015fi onlar kurmu\u015flard\u0131r, bug\u00fcn\u00fc onlar olu\u015ftururlar, yar\u0131n\u0131 onlar do\u011frulayacaklard\u0131r. Bu anlamda varolu\u015f\u00e7uluk da, genellikle san\u0131ld\u0131\u011f\u0131n\u0131n tersine, geldige\u00e7ti bir tutum, bir moda olmaktan \u00f6te bir anlam ta\u015f\u0131yor. O, belki de, insan\u0131n giderek artan ve karma\u015f\u0131kla\u015fan \u00f6znelli\u011fini (\u00f6yle ya, geri zek\u00e2l\u0131l\u0131k diye bir durum oldu\u011funu bile daha yeni \u00f6\u011frendik) b\u00fct\u00fcn boyutlar\u0131yla ke\u015ffedi\u015fini, Amerika’y\u0131 ke\u015ffedercesine ke\u015ffedi\u015fini kar\u015f\u0131l\u0131yor. Bug\u00fcn varolu\u015f\u00e7ulu\u011fun kaynaklar\u0131n\u0131 felsefe tarihinin derinliklerinde aramam\u0131z gerekiyor mu, bilmem. Ama o, bug\u00fcn, bir\u00e7ok y\u00f6n\u00fcn\u00fc, bir\u00e7ok g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fcn\u00fc, bir\u00e7ok a\u00e7maz\u0131n\u0131 bunalt\u0131s\u0131ndan giderek ke\u015ffetmi\u015f, d\u00fcnyadaki konuklu\u011funun tam anlam\u0131nda bilincine varm\u0131\u015f, ba\u015fkalar\u0131yla ili\u015fki kurmakta eksik kal\u0131\u015f\u0131n\u0131n ac\u0131s\u0131n\u0131 \u00e7ekmi\u015f insan\u0131n kendine d\u00f6n\u00fc\u015f \u00e7abas\u0131n\u0131, d\u0131\u015fa a\u00e7\u0131labilmek i\u00e7in kendini bir kere kendi i\u00e7inde do\u011frulama \u00e7abas\u0131n\u0131 kar\u015f\u0131lamaktad\u0131r. O, ruhsall\u0131\u011f\u0131n\u0131n etkinli\u011fini bir bu d\u00fcnyal\u0131 olarak t\u00fcm olanaklar\u0131yla g\u00f6rm\u00fc\u015f ve ya\u015fam\u0131\u015f insan\u0131n kendini aray\u0131\u015f\u0131n\u0131 kar\u015f\u0131lamaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
Almanya’da 1918 bozgununun hemen ard\u0131ndan, varolu\u015f\u00e7uluk felsefesi \u00e7i\u00e7eklenmeye ba\u015flad\u0131. Nietzche’nin ve Kierkegaard’\u0131n, bir \u00f6l\u00e7\u00fcde de k\u00f6t\u00fcmserlik filozofu Scopenhauer’in (1788 – 1860) yap\u0131tlar\u0131 bu \u00fclkede yeni felsefeye ilk itkilerini kazand\u0131racak etkinli\u011fe \u00e7oktan ula\u015fm\u0131\u015ft\u0131. D\u00fcnyam\u0131z\u0131 d\u00fcnyalar\u0131n en k\u00f6t\u00fcs\u00fc sayan ve kurtulu\u015fu Buddha’c\u0131lar gibi Nirvana yolunda g\u00f6ren Scopenhauer, getirdi\u011fi bu \u00f6znelci yorumla elbette varolu\u015f\u00e7u felsefenin kurulu\u015funa katk\u0131da bulunacakt\u0131. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[79],"tags":[],"class_list":["post-4785","post","type-post","status-publish","format-standard","category-afsar-timucin"],"yoast_head":"\n
Varolu\u015f\u00e7u Filozoflar | Af\u015far Timu\u00e7in - 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\/11\/22\/varoluscu-filozoflar-afsar-timucin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Varolu\u015f\u00e7u Filozoflar | Af\u015far Timu\u00e7in\" \/>\n<meta property=\"og:description\" content=\"Almanya’da 1918 bozgununun hemen ard\u0131ndan, varolu\u015f\u00e7uluk felsefesi \u00e7i\u00e7eklenmeye ba\u015flad\u0131. Nietzche’nin ve Kierkegaard’\u0131n, bir \u00f6l\u00e7\u00fcde de k\u00f6t\u00fcmserlik filozofu Scopenhauer’in (1788 – 1860) yap\u0131tlar\u0131 bu \u00fclkede yeni felsefeye ilk itkilerini kazand\u0131racak etkinli\u011fe \u00e7oktan ula\u015fm\u0131\u015ft\u0131. D\u00fcnyam\u0131z\u0131 d\u00fcnyalar\u0131n en k\u00f6t\u00fcs\u00fc sayan ve kurtulu\u015fu Buddha’c\u0131lar gibi Nirvana yolunda g\u00f6ren Scopenhauer, getirdi\u011fi bu \u00f6znelci yorumla elbette varolu\u015f\u00e7u felsefenin kurulu\u015funa katk\u0131da bulunacakt\u0131. 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Almanya’da 1918 bozgununun hemen ard\u0131ndan, varolu\u015f\u00e7uluk felsefesi \u00e7i\u00e7eklenmeye ba\u015flad\u0131. Nietzche’nin ve Kierkegaard’\u0131n, bir \u00f6l\u00e7\u00fcde de k\u00f6t\u00fcmserlik filozofu Scopenhauer’in (1788 – 1860) yap\u0131tlar\u0131 bu \u00fclkede yeni felsefeye ilk itkilerini kazand\u0131racak etkinli\u011fe \u00e7oktan ula\u015fm\u0131\u015ft\u0131. D\u00fcnyam\u0131z\u0131 d\u00fcnyalar\u0131n en k\u00f6t\u00fcs\u00fc sayan ve kurtulu\u015fu Buddha’c\u0131lar gibi Nirvana yolunda g\u00f6ren Scopenhauer, getirdi\u011fi bu \u00f6znelci yorumla elbette varolu\u015f\u00e7u felsefenin kurulu\u015funa katk\u0131da bulunacakt\u0131. Varolu\u015f felsefesi en b\u00fcy\u00fck ba\u015far\u0131lar\u0131na Almanya’da ve Fransa’da ula\u015ft\u0131 ve geli\u015fimini birbirinden epeyce ayr\u0131 iki yolda s\u00fcrd\u00fcrd\u00fc: Tanr\u0131tan\u0131mazl\u0131k yolunda ve H\u0131ristiyan inan\u00e7l\u0131l\u0131\u011f\u0131 yolunda. Tanr\u0131tan\u0131maz varolu\u015f\u00e7ulu\u011fun ba\u015fl\u0131ca temsilcileri Alman Martin Heidegger (1889 – 1976) ile Frans\u0131z Jean-Paul Sartre’d\u0131r \/dog. 1905). H\u0131ristiyan varolu\u015f\u00e7ular\u0131n\u0131n ba\u015f\u0131nda da Alman Karl Jaspers (dog. 1893) ve Frans\u0131z Gabriel Marcel (do\u011f. 1889) vard\u0131r.<\/p>\n