{"id":5813,"date":"2011-03-10T12:23:29","date_gmt":"2011-03-10T09:23:29","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/"},"modified":"2011-03-10T12:23:29","modified_gmt":"2011-03-10T09:23:29","slug":"anti-duhring-felsefe-evren-semasi-friedrich-engels","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/","title":{"rendered":"Anti-D\u00fchring – Felsefe | Evren \u015eemas\u0131 – Friedrich Engels"},"content":{"rendered":"

EVREN \u015eEMASI
“Her \u015feyi kapsayan varl\u0131k, tektir. Bu varl\u0131k kendi kendine yetti\u011finden, ne yan\u0131nda, ne \u00fcst\u00fcnde, hi\u00e7bir \u015fey yoktur. Ona bir ikinci varl\u0131\u011f\u0131 e\u015f ko\u015fmak, onu olmad\u0131\u011f\u0131 bir \u015fey, yani daha geni\u015f bir b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 ya da bir \u00f6\u011fesi durumuna d\u00fc\u015f\u00fcrmek anlam\u0131na gelir. D\u00fc\u015f\u00fcncemizi kendi birli\u011fi i\u00e7inde bir \u00e7er\u00e7eve gibi kulland\u0131\u011f\u0131m\u0131z her an, bu d\u00fc\u015f\u00fcnce birli\u011fi i\u00e7ine girmesi gereken \u015feylerden hi\u00e7biri, kendinde ikilik bar\u0131nd\u0131ramaz. Ve bu d\u00fc\u015f\u00fcnce birli\u011finden, ka\u00e7\u0131nabilen hi\u00e7bir \u015fey de yoktur. … T\u00fcm d\u00fc\u015f\u00fcncenin \u00f6z\u00fc, bilin\u00e7 \u00f6\u011felerinin bir birlik durumunda bir araya gelmesidir. Bire\u015fimin birlik noktas\u0131 arac\u0131ylad\u0131r ki b\u00f6l\u00fcnmez d\u00fcnya kavram\u0131 do\u011fmu\u015f ve evren (s\u00f6zc\u00fc\u011f\u00fcn \u2014univers\u2014 kendisi anlat\u0131yor) kendisinde her \u015feyin bir birlik durumunda birle\u015fti\u011fi bir \u015fey olarak tan\u0131nm\u0131\u015ft\u0131r.”
Buraya de\u011fin konu\u015fan, bay D\u00fchring. Matematik y\u00f6ntem: (sayfa 92)
“Her sorun, sanki yal\u0131n matematik … ilkeleri s\u00f6zkonusuymu\u015f gibi, yal\u0131n temel bi\u00e7imleri \u00fczerinde, belitsel (axiomatique) bi\u00e7imde \u00e7\u00f6z\u00fcmlenmeli. ….”
\u0130lkin burada uygulanm\u0131\u015f olan y\u00f6ntem, i\u015fte bu.
“Her \u015feyi kapsayan varl\u0131k, tektir.” E\u011fer bir gereksiz yineleme (tautologie) \u2014\u00f6znede daha \u00f6nce anlat\u0131lm\u0131\u015f bulunan \u015feyin y\u00fcklemde gene yinelenmesi\u2014 bir belit olu\u015fturursa, i\u015fte en iyilerinden biri. \u00d6znede bay D\u00fchring bize, Varl\u0131\u011f\u0131n her \u015feyi kapsad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor ve y\u00fcklemde, g\u00f6z\u00fc y\u0131lmaks\u0131z\u0131n, \u00f6yleyse hi\u00e7bir \u015feyin onun d\u0131\u015f\u0131nda olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor. Ne kocaman “sistem do\u011furucu fikir!”
Ger\u00e7ekten, sistem do\u011furucu. Alt\u0131 sat\u0131r ge\u00e7meden bay D\u00fchring, Varl\u0131\u011f\u0131n tekli\u011fini (unicit\u00e9), d\u00fc\u015f\u00fcncemizin birli\u011fi gere\u011fince, Varl\u0131\u011f\u0131n birli\u011fi (unit\u00e9) durumuna d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f. Her d\u00fc\u015f\u00fcncenin \u00f6z\u00fc bir birlik durumunda bire\u015fime dayand\u0131\u011f\u0131ndan, Varl\u0131k, d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc andan ba\u015flayarak, bir olarak, d\u00fcnya kavram\u0131 da b\u00f6l\u00fcnmez olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr ve d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f varl\u0131k, d\u00fcnya kavram\u0131 bir oldu\u011funa g\u00f6re, ger\u00e7ek Varl\u0131k, ger\u00e7ek d\u00fcnya da b\u00f6l\u00fcnmez bir birliktir. Ve b\u00f6ylece, “zeka bir kez Varl\u0131\u011f\u0131 t\u00fcrde\u015f evrenselli\u011fi i\u00e7inde kavramay\u0131 \u00f6\u011frendikten sonra, art\u0131k \u00f6teki d\u00fcnya i\u00e7in yer yoktu”.
\u0130\u015fte, Austerlitz ve Jena, Sadov\u00e1 ve Sedan’\u0131 tamamen g\u00f6lgede b\u0131rakan bir sefer. Birka\u00e7 t\u00fcmcede, en \u00e7ok bir sayfada, bir kez birinci belit harekete getirildikten sonra, b\u00fct\u00fcn \u00f6teki d\u00fcnyay\u0131, Tanr\u0131y\u0131, g\u00f6ksel lejyonlar\u0131, cennet, cehennem ve araf\u0131, ruhun \u00f6lmezli\u011fi ile birlikte ortadan kald\u0131rm\u0131\u015f, hesab\u0131n\u0131 g\u00f6rm\u00fc\u015f, yok etmi\u015f bulunuyoruz.
Varl\u0131\u011f\u0131n tekli\u011finden (unicit\u00e9) birli\u011fine (unit\u00e9) nas\u0131l ge\u00e7iyoruz? Onu kafam\u0131zda tasarlamam\u0131z yeter. D\u00fc\u015f\u00fcncemizi, birli\u011fiyle birlikte onun y\u00f6resinde bir \u00e7er\u00e7eve gibi geni\u015fletmemiz \u00fczerine tek Varl\u0131k, d\u00fc\u015f\u00fcncede bir Varl\u0131k, bir d\u00fc\u015f\u00fcnce birli\u011fi durumuna geliyor; \u00e7\u00fcnk\u00fc her d\u00fc\u015f\u00fcncenin \u00f6z\u00fc, bilin\u00e7 \u00f6\u011felerinin bir birlik durumunda bire\u015fimine dayan\u0131r.
Bu son \u00f6nerme d\u00fcped\u00fcz yanl\u0131\u015ft\u0131r. \u0130lkin d\u00fc\u015f\u00fcnce, t\u00fcrde\u015f \u00f6\u011felerin bir birlik durumunda birle\u015fmesi oldu\u011fu denli bilin\u00e7 nesnelerinin kendi \u00f6\u011felerine ayr\u0131lmas\u0131d\u0131r da. \u00c7\u00f6z\u00fcmleme (sayfa 93) olmadan bire\u015fim de olmaz. \u0130kinci olarak, d\u00fc\u015f\u00fcnce, yanl\u0131\u015fl\u0131k yapmaks\u0131z\u0131n, ancak i\u00e7lerinde ya da ger\u00e7ek prototipleri i\u00e7inde bir birli\u011fin daha \u00f6nce varolmu\u015f bulundu\u011fu bilin\u00e7 \u00f6\u011felerini bir araya getirebilir. E\u011fer bir kundura fir\u00e7as\u0131n\u0131 bir memeli hayvan birli\u011fi i\u00e7ine sokarsam, bundan \u00f6t\u00fcr\u00fc onun memeleri \u00e7\u0131kmaz. Varl\u0131\u011f\u0131n birli\u011fi, bir ba\u015fka deyi\u015fle, varl\u0131k fikrinin birlik olarak t\u00f6relili\u011fi (me\u015fruiyeti), tan\u0131tlanmas\u0131 gereken \u015feyin ta kendisidir; e\u011fer bay D\u00fchring Varl\u0131\u011f\u0131, \u00f6rne\u011fin ikilik (dualit\u00e9) olarak de\u011fil de, birlik olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc g\u00fcvencesini veriyorsa, bununla bize kendi al\u00e7akg\u00f6n\u00fcll\u00fc g\u00f6r\u00fc\u015f\u00fcn\u00fc bildirmekten ba\u015fka bir \u015fey yapm\u0131\u015f olmuyor.
Bay D\u00fchring’in d\u00fc\u015f\u00fcncesi, ar\u0131 durumu i\u00e7inde \u015f\u00f6yle bir gidi\u015f izliyor: Varl\u0131kla ba\u015fl\u0131yorum. \u00d6yleyse, Varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Varl\u0131k d\u00fc\u015f\u00fcncesi birdir. Oysa, d\u00fc\u015f\u00fcnce ile Varl\u0131k uyu\u015fmal\u0131d\u0131rlar, birbirlerine uygun d\u00fc\u015ferler, “\u00f6rt\u00fc\u015f\u00fcrler”. \u00d6yleyse, Varl\u0131k ger\u00e7eklikte de birdir. \u00d6yleyse, “\u00f6teki d\u00fcnya” yoktur. Ama bay D\u00fchring bize yukardaki \u00e7etrefil dili sunacak yerde bu denli a\u00e7\u0131k bir dil kullanm\u0131\u015f olsayd\u0131, b\u00fct\u00fcn ideoloji a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kard\u0131. D\u00fc\u015f\u00fcncenin herhangi bir \u00fcr\u00fcn\u00fcn\u00fcn ger\u00e7ekli\u011fini, d\u00fc\u015f\u00fcnce ile varl\u0131\u011f\u0131n \u00f6zde\u015fli\u011fi arac\u0131yla tan\u0131tlamaya kalk\u0131\u015fmak, i\u015fte bu tam da bir Hegel’in… en sa\u00e7ma say\u0131klamalar\u0131ndan biriydi.
Bay D\u00fchring, hatta b\u00fct\u00fcn tan\u0131tlamas\u0131 do\u011fru olsayd\u0131 bile, tinselcilerden (spiritualistes) bir kar\u0131\u015f toprak kazanm\u0131\u015f olmazd\u0131. Tinselciler ona, k\u0131saca \u015fu yan\u0131t\u0131 verirler: D\u00fcnya bizim i\u00e7in de birdir; bu d\u00fcnya ve \u00f6teki d\u00fcnya bi\u00e7imindeki b\u00f6l\u00fcn\u00fc\u015f, yaln\u0131zca bizim ilk g\u00fcnah durumundaki, \u00f6zg\u00fcl olarak d\u00fcnyasal g\u00f6r\u00fc\u015f a\u00e7\u0131m\u0131z bak\u0131m\u0131ndan s\u00f6zkonusudur; kendinde ve kendi i\u00e7in, yani Tanr\u0131 olarak, Varl\u0131\u011f\u0131n t\u00fcm\u00fc birdir. Ve tinselciler, bay D\u00fchring’e sevdi\u011fi \u00f6teki g\u00f6kcisimleri \u00fczerinde e\u015flik edecek ve ona, \u00fczerinde ilk g\u00fcnah\u0131n i\u015flenmedi\u011fi, dolay\u0131s\u0131yla bu d\u00fcnya ile \u00f6teki d\u00fcnya aras\u0131nda kar\u015f\u0131tl\u0131k bulunmayan ve d\u00fcnyan\u0131n birli\u011finin bir inan\u00e7 konutu (postulat) oldu\u011fu bir ya da bir\u00e7ok g\u00f6kcisimleri g\u00f6stereceklerdir.
\u0130\u015fin en g\u00fcl\u00fcn\u00e7 yan\u0131 bay D\u00fchring’in, Tanr\u0131n\u0131n yoklu\u011funu Varl\u0131k kavram\u0131ndan hareketle tan\u0131tlamak i\u00e7in, Tanr\u0131n\u0131n (sayfa 94) varl\u0131\u011f\u0131 ontolojik (varl\u0131kbilimsel) kan\u0131t\u0131n\u0131 kullanmas\u0131d\u0131r. \u015e\u00f6yle: E\u011fer Tanr\u0131y\u0131 d\u00fc\u015f\u00fcn\u00fcyorsak, onu t\u00fcm yetkinliklerin toplam\u0131 olarak d\u00fc\u015f\u00fcn\u00fcyoruz. Ama t\u00fcm yetkinliklerin toplam\u0131 i\u00e7inde, her\u015feyden \u00f6nce varl\u0131k var, \u00e7\u00fcnk\u00fc varl\u0131ks\u0131z bir varl\u0131k, zorunlu olarak yetkinlikten uzakt\u0131r. \u00d6yleyse, Tanr\u0131n\u0131n yetkinlikleri aras\u0131nda varl\u0131\u011f\u0131 da saymal\u0131y\u0131z. \u00d6yleyse Tanr\u0131n\u0131n varolmas\u0131 gerek. \u2014 Bay D\u00fchring, i\u015fte tastamam bu ince d\u00fc\u015f\u00fcncelere dalar: Varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz zaman, onu bir kavram\u0131 olarak d\u00fc\u015f\u00fcn\u00fcr\u00fcz. Bir bir kavram\u0131 i\u00e7inde toplanm\u0131\u015f olan \u015fey, bir’dir. E\u011fer varl\u0131k bir olmasayd\u0131, kendi kavram\u0131na uygun d\u00fc\u015fmezdi. \u00d6yleyse, bir olmas\u0131 gerek. \u00d6yleyse Tanr\u0131 yoktur, vb..
E\u011fer Varl\u0131ktan ve yaln\u0131zca Varl\u0131ktan s\u00f6z ediyorsak birlik, s\u00f6zkonusu edilen b\u00fct\u00fcn nesnelerin… varolduklar\u0131ndan ba\u015fka bir anlama gelemez. Bu nesneler, ba\u015fka hi\u00e7bir \u015feyde de\u011fil, bu Varl\u0131\u011f\u0131n birli\u011fi i\u00e7inde bir araya gelmi\u015flerdir ve bunlar\u0131n hepsinin varolduklar\u0131 bi\u00e7imindeki genel \u00f6nerme, bunlara yaln\u0131zca ortakla\u015fa olan ve olmayan ba\u015fka \u00f6zellikler verememekle kalmaz, ayr\u0131ca b\u00fct\u00fcn bu \u00f6zg\u00fcrl\u00fckleri ge\u00e7ici olarak kurgudan d\u0131\u015ftalar. \u00c7\u00fcnk\u00fc, b\u00fct\u00fcn bu nesnelerde Varl\u0131\u011f\u0131n ortak \u00f6znitelik (attribut) oldu\u011fu yal\u0131n temel ger\u00e7e\u011finden bir milimetre bile uzakla\u015f\u0131r uzakla\u015fmaz, bu nesnelerin farkl\u0131l\u0131klar\u0131 kendilerini bize g\u00f6stermeye ba\u015flarlar \u2014 ve bu farkl\u0131l\u0131klar\u0131n kimilerinin ak, kimilerinin kara, kimilerinin canl\u0131, kimilerinin cans\u0131z, kimilerinin bu d\u00fcnyadan, kimilerinin \u00f6teki d\u00fcnyadan olmas\u0131ndan ileri gelip gelmedi\u011fini bilmeye gelince, hepsinde ortak \u00f6znitelik olarak yaln\u0131zca varl\u0131\u011f\u0131n bulundu\u011fu olgusundan yola \u00e7\u0131karak bunu kararla\u015ft\u0131ramay\u0131z.
D\u00fcnyan\u0131n varl\u0131\u011f\u0131, birli\u011fin ko\u015fulu da olsa, \u00e7\u00fcnk\u00fc o bir olmadan \u00f6nce varolmal\u0131d\u0131r, d\u00fcnyan\u0131n birli\u011fi Varl\u0131\u011f\u0131na dayanmaz. Varl\u0131k, k\u0131sacas\u0131, \u00e7evrenimizin bitti\u011fi noktadan sonra a\u00e7\u0131k bir sorundur. D\u00fcnyan\u0131n ger\u00e7ek birli\u011fi, maddeselli\u011fine dayan\u0131r ve bu maddesellik birka\u00e7 hokkabaz \u00e7\u0131\u011f\u0131rtkanl\u0131\u011f\u0131yla de\u011fil, ama felsefe ve do\u011fa biliminin uzun ve s\u0131k\u0131nt\u0131l\u0131 bir geli\u015ftirilmesiyle tan\u0131tlan\u0131r.
Okumam\u0131za devam edelim. Bay D\u00fchring’in bize s\u00f6z\u00fcn\u00fc (sayfa 95) etti\u011fi Varl\u0131k, “b\u00fct\u00fcn \u00f6zel belirlenimlerinden vazge\u00e7mesi gereken ve ger\u00e7ekte, d\u00fc\u015f\u00fcnce hi\u00e7li\u011fi ya da d\u00fc\u015f\u00fcnce yoklu\u011funun kar\u015f\u0131l\u0131\u011f\u0131ndan ba\u015fka bir \u015fey simgelemeyen, kendi kendine benzer o ar\u0131 varl\u0131k” de\u011fildir.
Ne var ki az sonra, bay D\u00fchring’in d\u00fcnyan\u0131n gene de her t\u00fcrl\u00fc i\u00e7 ayr\u0131mdan, her t\u00fcr hareket ve de\u011fi\u015fiklikten yoksun, \u00f6yleyse ger\u00e7ekte d\u00fc\u015f\u00fcnce hi\u00e7li\u011finin bir kar\u015f\u0131l\u0131\u011f\u0131, dolay\u0131s\u0131yla ger\u00e7ek bir hi\u00e7likten ba\u015fka bir \u015fey olmayan bir Varl\u0131kla ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz. D\u00fcnyan\u0131n g\u00fcncel, farkl\u0131la\u015fm\u0131\u015f, de\u011fi\u015fen, bir evrim, bir olu\u015fVarl\u0131k- hi\u00e7likten ba\u015flayarak geli\u015fir ve ancak bunu kavrad\u0131ktan sonrad\u0131r ki bu s\u00fcrekli de\u011fi\u015fiklik alt\u0131nda da olsa “kendi kendisiyle \u00f6zde\u015f, evrensel Varl\u0131k kavram\u0131”n\u0131 “tutacak” duruma geliriz. \u00d6yleyse \u015fimdi de\u011fi\u015fmezli\u011fi oldu\u011fu denli de\u011fi\u015fmeyi, Varl\u0131\u011f\u0131 oldu\u011fu denli Olu\u015fu da kapsayan y\u00fcksek a\u015famada bir Varl\u0131k kavram\u0131na sahip bulunuyoruz. Bu noktaya gelince de, “cins ile t\u00fcr\u00fcn, ya da genel bir deyi\u015fle evrensel ile \u00f6zelin, kendileri olmad\u0131k\u00e7a \u015feylerin yap\u0131s\u0131n\u0131n kavranamayaca\u011f\u0131 en yal\u0131n ay\u0131rdetme ara\u00e7lar\u0131 olduklar\u0131n\u0131” g\u00f6r\u00fcyoruz.
Ama bunlar, nitelik ay\u0131rdetme ara\u00e7lar\u0131d\u0131r; bunlar \u00fczerinde tart\u0131\u015ft\u0131ktan sonra, devam ediyoruz: “cinslerin kar\u015f\u0131s\u0131na, i\u00e7inde hi\u00e7bir t\u00fcr fark\u0131n\u0131n art\u0131k yer bulmad\u0131\u011f\u0131 t\u00fcrde\u015flik kavram\u0131 olarak, b\u00fcy\u00fckl\u00fck kavram\u0131 \u00e7\u0131kar”; yani nitelikten niceli\u011fe ge\u00e7iyoruz ve nicelik her zaman “\u00f6l\u00e7\u00fclebilir” bir \u015feydir.
\u015eimdi “evrensel i\u015flem \u015femalar\u0131n\u0131n bu kesin ayr\u0131\u015ft\u0131rmas\u0131” ve onun “ger\u00e7ekten ele\u015ftirici bak\u0131\u015f a\u00e7\u0131s\u0131”n\u0131, bir Hegel’in kabal\u0131klar\u0131, d\u00fczensizlikleri ve sa\u00e7masapan kuruntular\u0131 ile kar\u015f\u0131la\u015ft\u0131ral\u0131m. G\u00f6r\u00fcr\u00fcz ki Hegel’in Mant\u0131k’\u0131 Varl\u0131k ile ba\u015flar bay D\u00fchring’de oldu\u011fu gibi; Varl\u0131\u011f\u0131n hi\u00e7lik oldu\u011fu ortaya \u00e7\u0131kar, bay D\u00fchring’de oldu\u011fu gibi; bu varl\u0131k-hi\u00e7likten, sonucu varolu\u015f yani Varl\u0131\u011f\u0131n daha y\u00fcksek, daha dolu bir bi\u00e7imi olan olu\u015fa ge\u00e7ilir \u2014 tastamam bay D\u00fchring’de oldu\u011fu gibi. Varolu\u015f niteli\u011fe, nitelik de niceli\u011fe g\u00f6t\u00fcr\u00fcr \u2014 t\u0131pk\u0131 bay D\u00fchring’de oldu\u011fu gibi. Ve \u00f6nemli hi\u00e7bir \u015feyin eksik kalmamas\u0131 i\u00e7in, bay D\u00fchring, bir ba\u015fka f\u0131rsatta bize \u015f\u00f6yle der:
“Duyumsuzluk d\u00fcnyas\u0131ndan duyum d\u00fcnyas\u0131na, ancak (sayfa 96) b\u00fct\u00fcn nicel kertelili\u011fine kar\u015f\u0131n, yaln\u0131zca bir ve ayn\u0131 niteli\u011fin yal\u0131n bir derecesinden alabildi\u011fine ayr\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrebilece\u011fimiz … nitel bir s\u0131\u00e7rama ile ge\u00e7ilir.”
\u0130\u015fte, \u00f6rne\u011fin kaynama ve donma noktas\u0131n\u0131n, \u0131s\u0131t\u0131lm\u0131\u015f ya da so\u011futulmu\u015f su i\u00e7in \u2014normal bas\u0131n\u00e7 alt\u0131nda\u2014 yeni bir topaklanma durumuna s\u0131\u00e7rama sonucunu vermesi yani niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc d\u00fc\u011f\u00fcm noktalar\u0131 olmas\u0131 gibi, yaln\u0131zca nicel bir art\u0131\u015f ya da azal\u0131\u015f\u0131n, baz\u0131 belirli d\u00fc\u011f\u00fcm noktalar\u0131nda, nitel birs\u0131\u00e7rama meydana getirdi\u011fi hegelci \u00f6l\u00e7\u00fc ili\u015fkileri d\u00fc\u011f\u00fcm \u00e7izgisinin ta kendisi.
Bizim irdelememiz de k\u00f6klere de\u011fin gitmeye \u00e7al\u0131\u015ft\u0131 ve D\u00fchringvari temel \u015femalar\u0131n k\u00f6kleri olarak, k\u00f6ktenci derinlikleriyle birlikte, bula bula… hegelci gelene\u011fe s\u0131k\u0131 s\u0131k\u0131ya uygun bir “t\u00fcmdengelim” i\u00e7inde ve \u00e7al\u0131nt\u0131y\u0131 gizlemeye de pek \u00f6yle giri\u015filmi\u015f olmaks\u0131z\u0131n, bir Hegel’in “sa\u00e7ma d\u00fc\u015flemler”ini, hegelci Mant\u0131k
Ve b\u00fct\u00fcn Varl\u0131k bilgisi ilkelerini \u00f6ncellerinin en \u00e7ok kara\u00e7ald\u0131\u011f\u0131ndan a\u015f\u0131rmakla yetinmeyen bay D\u00fchring, nicelikten niteli\u011fe s\u0131\u00e7ramalarla ge\u00e7i\u015f konusunda yukarda verilmi\u015f bulunan \u00f6rne\u011fi verdikten sonra, Marx \u00fczerine \u015f\u00f6yle demek so\u011fukanl\u0131l\u0131\u011f\u0131n\u0131 da g\u00f6steriyor:
“Onu [Marx’\u0131] \u00f6rne\u011fin niceli\u011fin niteli\u011fe d\u00f6nd\u00fc\u011f\u00fc yolundaki kar\u0131\u015f\u0131k ve bulan\u0131k hegelci fikre sar\u0131l\u0131r g\u00f6rmek ne g\u00fcl\u00fcn\u00e7!”
Kar\u0131\u015f\u0131k ve bulan\u0131k fikir! Peki ama, burada fikir de\u011fi\u015ftiren kim, g\u00fcl\u00fcn\u00e7 olan kim, bay D\u00fchring?
B\u00fct\u00fcn bu inciler, kural\u0131n gerektirdi\u011fi gibi, “belitler taraf\u0131ndan kararla\u015ft\u0131r\u0131lm\u0131\u015f” olmamalar\u0131 bir yana, d\u00fcped\u00fcz d\u0131\u015fardan, Hegel’in Mant\u0131k’\u0131ndan ithal edilmi\u015flerdir. Ve \u00f6ylesine ki b\u00fct\u00fcn bir b\u00f6l\u00fcmde Hegel’den al\u0131nmam\u0131\u015f bir tek fikir dizisinin g\u00f6lgesi bile g\u00f6r\u00fclmez ve i\u015fin sonunda her \u015fey, uzay (mekan) ile zaman, de\u011fi\u015fmezlik ile de\u011fi\u015fme \u00fczerine bo\u015f bir ince eleyip s\u0131k dokumaya indirgenir.
Hegel- Varl\u0131ktan \u00d6ze, diyalekti\u011fe ge\u00e7er. Burada, d\u00fc\u015f\u00fcncenin belirlenimlerini \u00f6rne\u011fin, olumlu ve olumsuz gibi i\u00e7 (sayfa 97) kar\u015f\u0131tl\u0131k ve \u00e7eli\u015fkilerini inceler, sonra nedenselli\u011fe ya da nedensonu\u00e7 ili\u015fkisine ge\u00e7er ve i\u015fi zorunluluk ile tamamlar. Bay D\u00fchring de ba\u015fka t\u00fcrl\u00fc yapmaz. Hegel’in \u00f6z (essence) \u00f6\u011fretisi dedi\u011fi \u015feyi bay D\u00fchring, Varl\u0131\u011f\u0131n mant\u0131ksal nitelikleri olarak \u00e7evirir. Ama bu nitelikler, her \u015feyden \u00f6nce “g\u00fc\u00e7lerin uyu\u015fmazl\u0131\u011f\u0131” i\u00e7inde, kar\u015f\u0131tl\u0131klar i\u00e7inde toplan\u0131r. Buna kar\u015f\u0131l\u0131k bay D\u00fchring, \u00e7eli\u015fkiyi k\u00f6kten yads\u0131r; bu konuya ilerde gene gelece\u011fiz. Sonra nedenselli\u011fe ve ondan da zorunlulu\u011fa ge\u00e7er. \u00d6yleyse, bay D\u00fchring kendinden: “Felsefemiz kafesten \u00e7\u0131kmaz” diye s\u00f6z etti\u011fi zaman, ku\u015fkusuz kafes i\u00e7inde, yani hegelci kategorilerin \u015fematizmi kafesinde felsefe yapt\u0131\u011f\u0131n\u0131 s\u00f6ylemek ister. (sayfa 98)<\/p>\n","protected":false},"excerpt":{"rendered":"

EVREN \u015eEMASI “Her \u015feyi kapsayan varl\u0131k, tektir. Bu varl\u0131k kendi kendine yetti\u011finden, ne yan\u0131nda, ne \u00fcst\u00fcnde, hi\u00e7bir \u015fey yoktur. Ona bir ikinci varl\u0131\u011f\u0131 e\u015f ko\u015fmak, onu olmad\u0131\u011f\u0131 bir \u015fey, yani daha geni\u015f bir b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 ya da bir \u00f6\u011fesi durumuna d\u00fc\u015f\u00fcrmek anlam\u0131na gelir. D\u00fc\u015f\u00fcncemizi kendi birli\u011fi i\u00e7inde bir \u00e7er\u00e7eve gibi kulland\u0131\u011f\u0131m\u0131z her an, bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":{"0":"post-5813","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-anti-duhring-friedrich-engels"},"yoast_head":"\nAnti-D\u00fchring - Felsefe | Evren \u015eemas\u0131 - Friedrich Engels - 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\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Anti-D\u00fchring - Felsefe | Evren \u015eemas\u0131 - Friedrich Engels\" \/>\n<meta property=\"og:description\" content=\"EVREN \u015eEMASI “Her \u015feyi kapsayan varl\u0131k, tektir. 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Bu varl\u0131k kendi kendine yetti\u011finden, ne yan\u0131nda, ne \u00fcst\u00fcnde, hi\u00e7bir \u015fey yoktur. Ona bir ikinci varl\u0131\u011f\u0131 e\u015f ko\u015fmak, onu olmad\u0131\u011f\u0131 bir \u015fey, yani daha geni\u015f bir b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 ya da bir \u00f6\u011fesi durumuna d\u00fc\u015f\u00fcrmek anlam\u0131na gelir. D\u00fc\u015f\u00fcncemizi kendi birli\u011fi i\u00e7inde bir \u00e7er\u00e7eve gibi kulland\u0131\u011f\u0131m\u0131z her an, bu […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/","og_site_name":"narteks.net","article_published_time":"2011-03-10T09:23:29+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"11 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Anti-D\u00fchring – Felsefe | Evren \u015eemas\u0131 – Friedrich Engels","datePublished":"2011-03-10T09:23:29+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-evren-semasi-friedrich-engels\/"},"wordCount":2286,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Anti-D\u00fchring - 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