{"id":5924,"date":"2011-04-28T13:30:13","date_gmt":"2011-04-28T10:30:13","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/04\/28\/felsefenin-degeri-nedir-bertrand-russell\/"},"modified":"2011-04-28T13:30:13","modified_gmt":"2011-04-28T10:30:13","slug":"felsefenin-degeri-nedir-bertrand-russell","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/04\/28\/felsefenin-degeri-nedir-bertrand-russell\/","title":{"rendered":"Felsefenin De\u011feri Nedir ? | Bertrand Russell"},"content":{"rendered":"

Felsefe sorunlar\u0131 \u00fczerindeki k\u0131sa ve \u00e7ok eksik incelememizin sonuna geldi\u011fimize g\u00f6re, felsefenin de\u011ferinin nereden geldi\u011fi ve onun ni\u00e7in \u00f6\u011frenilmesi gerekti\u011fi \u00fczerinde d\u00fc\u015f\u00fcnmekte yarar var. Bir\u00e7ok insan\u0131n, bilimin ya da ya\u015fam u\u011fra\u015flar\u0131n\u0131n etkisi alt\u0131nda kalarak, felsefenin, ne yarar\u0131 ne de zarar\u0131 olan, \u00f6nemsiz, k\u0131l\u0131 k\u0131rk yaran ay\u0131rmalardan ve bilinmesi olanaks\u0131z konular \u00fczerindeki \u00e7al\u0131\u015fmalardan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnme e\u011filiminde olduklar\u0131 olgusu g\u00f6z \u00f6n\u00fcnde tutuldu\u011funda, bu soru \u00fczerinde d\u00fc\u015f\u00fcnmek daha da gerekli oluyor.<\/p>\n

Felsefe \u00fczerindeki bu g\u00f6r\u00fc\u015f, bir yan\u0131yla ya\u015fam\u0131n amac\u0131 \u00fczerindeki anlay\u0131\u015ftan, bir yan\u0131yla da felsefenin ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 i\u015flerin t\u00fcr\u00fcn\u00fc yanl\u0131\u015f anlamaktan kaynaklan\u0131r gibi g\u00f6r\u00fcn\u00fcyor. Fizik bilimi, bulu\u015flar\u0131 arac\u0131l\u0131\u011f\u0131yla, kendisinden t\u00fcm\u00fcyle habersiz olan say\u0131s\u0131z insana yararl\u0131 olur; yani fizik biliminin \u00f6\u011frenilmesi yaln\u0131zca ya da \u00f6nce, \u00f6\u011frenen \u00fczerindeki etkisinden de\u011fil, fakat genellikle insanl\u0131k \u00fczerindeki etkisi y\u00fcz\u00fcnden sal\u0131k verilmelidir. Bu durumda felsefeye yararl\u0131l\u0131k d\u00fc\u015fm\u00fcyor. E\u011fer felsefe \u00f6\u011frenmenin, onu \u00f6\u011frenenlerin d\u0131\u015f\u0131ndakiler i\u00e7in bir yarar\u0131 varsa, bu ancak dolayl\u0131 yoldan, onu \u00f6\u011frenenlerin ya\u015famlar\u0131 \u00fczerindeki etkisi arac\u0131l\u0131\u011f\u0131yla olmal\u0131d\u0131r. Bu y\u00fczden, felsefenin de\u011feri en ba\u015fta, e\u011fer \u00f6yle etkiler varsa, bu etkilerde aranmal\u0131d\u0131r.<\/p>\n

Fakat ayr\u0131ca e\u011fer felsefenin de\u011ferini belirtme \u00e7abalar\u0131m\u0131zda ba\u015far\u0131s\u0131zl\u0131\u011fa d\u00fc\u015fmek istemiyorsak, \u00f6nce zihnimizi, yanl\u0131\u015f olarak ger\u00e7ek\u00e7i denilen adamlar\u0131n \u00f6nyarg\u0131lar\u0131ndan kurtarmal\u0131y\u0131z. Bu s\u00f6zc\u00fc\u011f\u00fcn genellikle kullan\u0131ld\u0131\u011f\u0131 anlamda \u201cger\u00e7ek\u00e7i\u201d adam, yaln\u0131zca \u00f6zdeksel gereksemeleri g\u00f6z\u00fc g\u00f6ren, insanlar\u0131n bedenleri i\u00e7in beslenmeleri gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcp de zihne de besin sa\u011flamak gerekti\u011fini unutan adamd\u0131r. E\u011fer b\u00fct\u00fcn insanlar iyi durumda bulunsalard\u0131, e\u011fer yoksulluk ve hastal\u0131k olas\u0131 en d\u00fc\u015f\u00fck d\u00fczeye d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f olsayd\u0131, de\u011fer verilebilecek bir toplum kurabilmek i\u00e7in yap\u0131lacak yine \u00e7ok \u015fey kalm\u0131\u015f olurdu; bug\u00fcnk\u00fc d\u00fcnyada bile, zihnin de\u011ferleri en az bedenin de\u011ferleri kadar \u00f6nemlidir. Felsefenin de\u011feri daha \u00e7ok zihnin de\u011ferleri aras\u0131nda aranmal\u0131d\u0131r; ve felsefenin bir zaman savurganl\u0131\u011f\u0131 olmad\u0131\u011f\u0131na yaln\u0131zca zihnin de\u011ferlerine ilgisiz kalmayan insanlar inand\u0131r\u0131labilir.<\/p>\n

Felsefe de b\u00fct\u00fcn \u00f6teki \u00f6\u011frenimler gibi, en ba\u015fta bilgiyi ama\u00e7 edinir. Onun ama\u00e7lad\u0131\u011f\u0131 bilgi, bilimlerin yap\u0131s\u0131na birlik ve dizge getiren ve bizim yarg\u0131lar\u0131m\u0131z\u0131n, \u00f6nyarg\u0131lar\u0131m\u0131z\u0131n, kan\u0131lar\u0131m\u0131z\u0131n temellerinin ele\u015ftirel bir incelemesinin sonucu olan t\u00fcrden bir bilgidir. Fakat felsefenin, kendi sorunlar\u0131na kesin yan\u0131tlar sa\u011flama giri\u015fiminde \u00e7ok b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ba\u015far\u0131 g\u00f6sterdi\u011fi \u00f6ne s\u00fcr\u00fclemez. E\u011fer bir matematik\u00e7iye, bir mineralojiste, bir tarih\u00e7iye ya da herhangi bir bilim adam\u0131na, kendi biliminin ne gibi belirli somut do\u011frulara ula\u015ft\u0131\u011f\u0131 sorulsa, sizin dinleyebilece\u011finiz oranda uzun bir yan\u0131t verebilir. Fakat ayn\u0131 soruyu filozofa sorarsan\u0131z, e\u011fer i\u00e7tenlikliyse, kendi alan\u0131nda \u00f6teki bilimlerin elde etti\u011fi sonu\u00e7lar\u0131n elde edilemedi\u011fini a\u00e7\u0131\u011fa vuracakt\u0131r. Ger\u00e7i bu yan\u0131yla, herhangi bir konuda kesin bilgi olana\u011f\u0131 elde edilir edilmez bu konunun felsefe olmaktan \u00e7\u0131k\u0131p ayr\u0131 bir bilim say\u0131lmas\u0131 olgusuyla a\u00e7\u0131klanabilir. \u015eimdi astronomiye giren b\u00fct\u00fcn g\u00f6ky\u00fcz\u00fc ara\u015ft\u0131rmalar\u0131 bir zamanlar felsefe i\u00e7indeydi; Newton\u2019 \u0131n b\u00fcy\u00fck yap\u0131t\u0131n\u0131n ad\u0131 \u201cDo\u011fa Felsefesinin Matematik \u0130lkeleri\u201d ydi. Bunun gibi, insan zihninin ara\u015ft\u0131r\u0131lmas\u0131 da ilk ba\u015fta felsefenin bir b\u00f6l\u00fcm\u00fcyken, \u015fimdi felsefeden ayr\u0131larak ruhbilim olmu\u015ftur. Yani felsefedeki belirsizlik, b\u00fcy\u00fck
\u00f6l\u00e7\u00fcde, ger\u00e7ek olmaktan \u00e7ok g\u00f6r\u00fcn\u00fc\u015ftedir: Bug\u00fcne dek kesin yan\u0131tlar bulmu\u015f sorular bilimler i\u00e7ine al\u0131nm\u0131\u015f, yaln\u0131zca \u015fimdi kesin yan\u0131tlar\u0131 bulunmayanlar felsefe denilen art\u0131\u011f\u0131 olu\u015fturmak \u00fczere b\u0131rak\u0131lm\u0131\u015flard\u0131r.<\/p>\n

Nedir ki bu, felsefedeki belirsizlikle ilgili do\u011frunun yaln\u0131zca bir yan\u0131d\u0131r. G\u00f6rebildi\u011fimiz kadar\u0131yla, insan zihninin g\u00fc\u00e7leri \u015fimdikinden t\u00fcm\u00fcyle ayr\u0131 bir d\u00fczene ula\u015fmad\u0131k\u00e7a \u00e7\u00f6z\u00fclmez olarak kalacak bir\u00e7ok sorunlar \u2014bunlar aras\u0131nda tinsel ya\u015fam\u0131m\u0131z bak\u0131m\u0131ndan en b\u00fcy\u00fck ilgiyi \u00e7ekenler var\u2014 bulunuyor. Evrenin bir d\u00fczeni ve ere\u011fi var m\u0131d\u0131r, yoksa o, atomlar\u0131n rastlant\u0131sal bir toplulu\u011fundan m\u0131 olu\u015fuyor? Bilin\u00e7, evrenin bilgelikte s\u0131n\u0131rs\u0131z bir geli\u015fme umudu veren bir b\u00f6l\u00fcm\u00fc m\u00fcd\u00fcr, yoksa \u00fczerindeki ya\u015fam\u0131n bir g\u00fcn sona erece\u011fi k\u00fc\u00e7\u00fck bir gezegen \u00fczerindeki ge\u00e7ici bir rastlant\u0131 m\u0131d\u0131r? \u0130yilik ve k\u00f6t\u00fcl\u00fck evren i\u00e7in de \u00f6nemli midir, yoksa bunlar yaln\u0131zca insan i\u00e7in midir? Baz\u0131 filozoflar taraf\u0131ndan b\u00f6yle sorular sorulmu\u015f ve farkl\u0131 filozoflar da bunlara \u00e7e\u015fitli yan\u0131tlar vermi\u015ftir. Fakat g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re, ba\u015fka yan\u0131tlar bulunsun ya da bulunmas\u0131n, filozoflarca verilen yan\u0131tlardan hi\u00e7biri tan\u0131tlanabilir bi\u00e7imde do\u011fru de\u011fildir. Yine de, bir yan\u0131t bulma olas\u0131l\u0131\u011f\u0131 ne denli az olursa olsun, bu sorular \u00fczerinde d\u00fc\u015f\u00fcnmeyi s\u00fcrd\u00fcrmek, onlar\u0131n \u00f6nemini bize anlatmak, yakla\u015f\u0131m bi\u00e7imlerinin hepsini g\u00f6zden ge\u00e7irmek, evren \u00fczerine duydu\u011fumuz ve kendimizi kesinlikle kan\u0131tlanabilecek bilgiyle s\u0131n\u0131rlad\u0131\u011f\u0131m\u0131zda yok olabilecek olan kurgusal ilgiyi canl\u0131 tutmak, felsefenin i\u015flevinin bir b\u00f6l\u00fcm\u00fcd\u00fcr.<\/p>\n

Ger\u00e7i bir\u00e7ok filozof b\u00f6yle temel sorunlar\u0131n kimi yan\u0131tlar\u0131n\u0131n do\u011frulu\u011funu kan\u0131tlayabileceklerini \u00f6ne s\u00fcrm\u00fc\u015flerdir. Din bak\u0131m\u0131ndan en \u00f6nemli inan\u00e7lar\u0131n do\u011fruluklar\u0131n\u0131n kesin tan\u0131tlarla kan\u0131tlanabilece\u011fini kabul etmi\u015flerdir. B\u00f6yle giri\u015fimler \u00fczerinde yarg\u0131ya varabilmek i\u00e7in insan bilgisinin bir incelemesini yapmak ve y\u00f6ntemleriyle s\u0131n\u0131rlar\u0131 \u00fczerinde bir d\u00fc\u015f\u00fcnceye varmak gerekir. B\u00f6yle giri\u015fimler \u00fczerinde yarg\u0131ya varabilmek i\u00e7in insan bilgisinin bir incelemesini yapmak ve y\u00f6ntemleri ile s\u0131n\u0131rlar\u0131 \u00fczerinde bir d\u00fc\u015f\u00fcnceye varmak gerekir. B\u00f6yle bir konuda dogmatik konu\u015fmak do\u011fru olmaz; fakat \u00f6nceki b\u00f6l\u00fcmlerdeki irdelemelerimiz bizi yan\u0131ltmad\u0131ysa, dinsel inan\u00e7lara felsefi kan\u0131tlar bulma umudundan ka\u00e7\u0131nmak zorunday\u0131z. Bu y\u00fczden, b\u00f6yle sorulara verilen belli bir yan\u0131tlar tak\u0131m\u0131n\u0131 felsefenin de\u011ferinin bir yan\u0131 olarak alamay\u0131z. Yani bir kez daha, felsefenin de\u011feri, onu \u00f6\u011frenenlerin herhangi bir varsay\u0131msal kesinlikle kan\u0131tlanabilir bir bilgi y\u0131\u011f\u0131n\u0131 kazanmas\u0131na ba\u011fl\u0131 olmamal\u0131d\u0131r.<\/p>\n

Ger\u00e7ekte felsefenin de\u011feri, geni\u015f bi\u00e7imiyle, onun kesinliksizli\u011finde aranmal\u0131d\u0131r. Felsefeye hi\u00e7 ilgi duymam\u0131\u015f biri \u00f6mr\u00fc boyunca, sa\u011fduyudan, kendi \u00e7a\u011f\u0131n\u0131n ve ulusunun al\u0131\u015f\u0131lm\u0131\u015f d\u00fc\u015f\u00fcncelerinden ve kendi \u00f6zg\u00fcr usunun katk\u0131s\u0131 ya da onay\u0131 olmadan zihninde yer eden kararlardan t\u00fcreyen \u00f6nyarg\u0131lar\u0131n tutsa\u011f\u0131d\u0131r. B\u00f6yle bir insan i\u00e7in d\u00fcnya, belirli, sonlu ve a\u00e7\u0131k olmaya d\u00f6n\u00fckt\u00fcr; s\u0131radan nesneler bir sorun yaratmaz, al\u0131\u015f\u0131lmam\u0131\u015f olas\u0131l\u0131klar hor g\u00f6r\u00fclerek bir yana at\u0131l\u0131r. Tersine, felsefeyle u\u011fra\u015fmaya ba\u015flar ba\u015flamaz, ilk b\u00f6l\u00fcmlerde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, g\u00fcnl\u00fck ya\u015fama en \u00e7ok kar\u0131\u015fm\u0131\u015f \u015feyler bile yan\u0131tlar\u0131 \u00e7ok eksik kalan sorulara g\u00f6t\u00fcr\u00fcr. Felsefe, ortaya koydu\u011fu \u015f\u00fcphelerin do\u011fru yan\u0131tlar\u0131n\u0131 bize inand\u0131r\u0131c\u0131 bi\u00e7imde s\u00f6yleyemese de, d\u00fc\u015f\u00fcncelerimizi geni\u015fleten ve onlar\u0131 al\u0131\u015fkanl\u0131klar\u0131n zorbal\u0131\u011f\u0131ndan kurtaran bir\u00e7ok olanaklar ortaya koyabilir. B\u00f6ylece, \u015feylerin ne oldu\u011fu \u00fczerindeki kesin inan\u00e7lar\u0131m\u0131z\u0131 zay\u0131flat\u0131rken, ne olabilecekleri \u00fczerindeki bilgimizi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde art\u0131r\u0131r; kurtar\u0131c\u0131 \u015f\u00fcphe alan\u0131nda hi\u00e7 yolculuk etmeyenlerin bir \u00f6l\u00e7\u00fcde kibirli do\u011fmac\u0131l\u0131klar\u0131n\u0131 yok eder ve al\u0131\u015f\u0131lm\u0131\u015f \u015feyleri al\u0131\u015f\u0131lmam\u0131\u015f y\u00fczleriyle g\u00f6stererek merak duygumuzu canl\u0131 tutar.<\/p>\n

D\u00fc\u015f\u00fcn\u00fclmemi\u015f olanaklar\u0131 ortaya koymadaki yarar\u0131 bir yana, felsefenin bir yarar\u0131 da \u2014belki ba\u015fl\u0131ca yarar\u0131\u2014 \u00fczerinde durdu\u011fu \u015feylerin y\u00fcceli\u011finde ve bunlar\u0131n sonucu olarak dar ve ki\u015fisel ama\u00e7lardan kurtulmaktad\u0131r. \u0130\u00e7g\u00fcd\u00fcs\u00fcyle ya\u015fayan bir insan\u0131n ya\u015fam\u0131, kendi \u00f6zel \u00e7\u0131karlar\u0131n\u0131n alan\u0131 i\u00e7ine kapanm\u0131\u015ft\u0131r; buraya aile ve dostlar al\u0131nabilir, fakat d\u0131\u015f d\u00fcnyaya, i\u00e7g\u00fcd\u00fcsel istekler alan\u0131na giren \u015feylere yard\u0131m ya da destek sa\u011flamad\u0131\u011f\u0131 s\u00fcrece bak\u0131lmaz. Felsefeci ya\u015fam\u0131n dinginli\u011fi ve \u00d6zg\u00fcrl\u00fc\u011f\u00fc yan\u0131nda, b\u00f6yle bir ya\u015famda hastal\u0131kl\u0131 ve s\u0131n\u0131rl\u0131 bir \u015fey vard\u0131r. \u0130\u00e7g\u00fcd\u00fcsel ilgilerin \u00f6zel d\u00fcnyas\u0131, erge\u00e7 onu yerle bir edecek olan b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc bir d\u00fcnya ortas\u0131nda bulunan k\u00fc\u00e7\u00fck bir d\u00fcnyad\u0131r. Biz ilgilerimizi b\u00fct\u00fcn d\u0131\u015f d\u00fcnyay\u0131 da kapsayacak bi\u00e7imde geni\u015fletmedik\u00e7e, ku\u015fat\u0131lm\u0131\u015f bir kaledeki birli\u011fe benzeriz \u2014d\u00fc\u015fman\u0131n ka\u00e7\u0131\u015f\u0131 engelledi\u011fini, sonunda teslim olman\u0131n ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 bilen bir birlik- . B\u00f6yle bir ya\u015famda bar\u0131\u015f yoktur, isteklerin direni\u015fiyle istencin g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc aras\u0131nda s\u00fcrekli bir \u00e7eki\u015fme vard\u0131r. E\u011fer ya\u015fam\u0131m\u0131z\u0131n y\u00fcce ve \u00d6zg\u00fcr olmas\u0131n\u0131 istiyorsak, \u015fu ya da bu yoldan, bu tutsakl\u0131k ve \u00e7eki\u015fmeden kurtulmam\u0131z gerekir.<\/p>\n

Kurtulu\u015f yollar\u0131ndan biri felsefi d\u00fc\u015f\u00fcnceye dalmad\u0131r. Felsefi d\u00fc\u015f\u00fcnceye dalma, geni\u015f g\u00f6r\u00fc\u015fle, evreni iki d\u00fc\u015fman kampa \u2014dost ve d\u00fc\u015fman, yararl\u0131 ve zararl\u0131, iyi ve k\u00f6t\u00fc\u2014 b\u00f6lmeksizin her \u015feye yans\u0131z olarak bakar. Felsefi d\u00fc\u015f\u00fcnceye dalma kat\u0131\u015f\u0131ks\u0131z oldu\u011funda evrenin geri kalan\u0131n\u0131n da insan i\u00e7in oldu\u011funu kan\u0131tlamaya kalkmaz. Her bilgi kazanma Benlik\u2019 in geni\u015flemesidir, fakat bu geni\u015fleme onu do\u011frudan do\u011fruya aramad\u0131k\u00e7a daha iyi sa\u011flan\u0131r. Bu geni\u015fleme, bilgi iste\u011finin tek ba\u015f\u0131na i\u015flemesiyle, daha ba\u015flang\u0131\u00e7ta ereklerinin hangi niteliklerde olmas\u0131 gerekti\u011fini bulmay\u0131 hedeflemeyen, tersine Benlik\u2019 i ereklerinde buldu\u011fu niteliklere uyduran bir \u00e7al\u0131\u015fmayla elde edilir. Benlik\u2019 in bu geni\u015flemesi, Benlik\u2019 i oldu\u011fu gibi al\u0131rken , d\u00fcnyan\u0131n bu benlik\u2019 e \u00e7ok benzemesi y\u00fcz\u00fcnden onun bilgisinin de, yabanc\u0131 g\u00f6r\u00fcnen \u015feyleri kabul etmeksizin olas\u0131 oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z zaman elde edilmez. Bunu kan\u0131tlamaya \u00e7al\u0131\u015fmak bir kendini be\u011fenme bi\u00e7imidir ve her kendini be\u011fenme gibi, Benlik\u2019 in kendi istedi\u011fi ve ger\u00e7ekle\u015ftirebilece\u011fine inand\u0131\u011f\u0131 b\u00fcy\u00fcme i\u00e7in bir engeldir. Ba\u015fka yerlerde oldu\u011fu gibi felsefi kurgulamada da kendini be\u011fenme d\u00fcnyay\u0131 kendi ama\u00e7lan i\u00e7in bir ara\u00e7 olarak g\u00f6r\u00fcr; b\u00f6ylece d\u00fcnyaya Benlik\u2019 ten daha az \u00f6nem verir ve Benlik de onda bulunan \u015feylerin b\u00fcy\u00fckl\u00fc\u011f\u00fcne s\u0131n\u0131r \u00e7eker. D\u00fc\u015f\u00fcnceye dalmada ise tersine, Benlik olmayandan ba\u015flar\u0131z ve bunun geni\u015fli\u011fi y\u00fcz\u00fcnden Benlik\u2019 in s\u0131n\u0131rlar\u0131 da geni\u015flemi\u015ftir; evrenin sonsuzlu\u011fu yoluyla, evren \u00fczerinde d\u00fc\u015f\u00fcnceye dalan zihin de sonsuzluktan bir pay al\u0131r.<\/p>\n

Bu sebeple, ruhun b\u00fcy\u00fckl\u00fc\u011f\u00fc evreni insana uyduran t\u00fcrden felsefelerle beslenmez. Bilgi, Benlik ile Benlik olmayan\u0131n bir birlik bi\u00e7imidir; her birlikte oldu\u011fu gibi, tek yanl\u0131 egemenlikten, yani evreni kendi i\u00e7imizde buldu\u011fumuz \u015feye uymaya zorlama giri\u015fiminden bozulur. \u0130nsan\u0131n her \u015feyin \u00f6l\u00e7\u00fcs\u00fc oldu\u011fu, do\u011frunun insan yap\u0131s\u0131 oldu\u011fu, uzamla zaman\u0131n ve t\u00fcmeller d\u00fcnyas\u0131n\u0131n zihnin mal\u0131 oldu\u011fu, zihnin yaratmad\u0131\u011f\u0131 \u015feylerin bilinemez ve bu y\u00fczden de \u00f6nemsiz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc benimseyen yayg\u0131n bir felsefi e\u011filim vard\u0131r. E\u011fer bundan \u00f6nceki tart\u0131\u015fmalar\u0131m\u0131z\u0131n verdi\u011fi sonu\u00e7lar do\u011fruysa bu g\u00f6r\u00fc\u015f yanl\u0131\u015ft\u0131r; fakat yanl\u0131\u015f olmas\u0131n\u0131n d\u0131\u015f\u0131nda, Ben\u2019in d\u00fc\u015f\u00fcnceye dalmas\u0131n\u0131 engelledi\u011fi i\u00e7in felsefi d\u00fc\u015f\u00fcnceye dalmay\u0131 ona de\u011fer kazand\u0131ran her \u015feyden yoksun b\u0131rakmak gibi bir etkisi vard\u0131r. Onun bilgi dedi\u011fi \u015fey, Ben-olmayan ile bir birle\u015fme de\u011fil, bizimle d\u0131\u015f\u0131m\u0131zdaki d\u00fcnya aras\u0131na ge\u00e7irimsiz bir perde \u00e7eken bir \u00f6nyarg\u0131lar, al\u0131\u015fkanl\u0131klar ve istekler k\u00fcmesidir. B\u00f6yle bir bilgi kuram\u0131ndan haz alan insan, s\u00f6z\u00fcn\u00fcn yasa yerine ge\u00e7meyece\u011finden korktu\u011fu i\u00e7in evinin \u00e7evresinden \u00e7\u0131kamayan birisi gibidir.<\/p>\n

Ger\u00e7ek felsefi d\u00fc\u015f\u00fcnceye dalma ise, tersine, Benlik-olmayan\u0131n her geni\u015flemesinde, \u00fczerinde d\u00fc\u015f\u00fcnceye dal\u0131nan her nesneyi ve dolay\u0131s\u0131yla da d\u00fc\u015f\u00fcnceye dalan \u00f6zneyi y\u00fccelten her \u015feyde doyum bulur. D\u00fc\u015f\u00fcnceye dalmada, ki\u015fisel ve \u00f6zel olan her \u015fey, al\u0131\u015fkanl\u0131\u011fa, \u00e7\u0131kar duygusuna ve isteklere ba\u011fl\u0131 her \u015fey konuyu \u00e7arp\u0131t\u0131r ve usun arad\u0131\u011f\u0131 birli\u011fi bozar. B\u00f6ylece, ki\u015fisel ve \u00f6zel \u015feyler \u00f6zneyle nesne aras\u0131na bir engel koyarak anl\u0131k i\u00e7in bir tutsakl\u0131k yarat\u0131rlar. \u00d6zg\u00fcr us Tanr\u0131\u2019 n\u0131n g\u00f6rd\u00fc\u011f\u00fc gibi, burda ve \u015fimdi olmaks\u0131z\u0131n, umutsuz ve korkusuz, al\u0131\u015f\u0131lm\u0131\u015f inan\u00e7lar\u0131n ve geleneksel \u00f6nyarg\u0131lar\u0131n engeline tak\u0131lmadan, dingin, tutkusuz, yaln\u0131z ve yaln\u0131z bilgi iste\u011fiyle g\u00f6r\u00fcr \u2014 nesnel, tamam\u0131yla d\u00fc\u015f\u00fcnceye dalmadan gelen, insan\u0131n elde edebilece\u011fi bilgi iste\u011fiyle. Bu y\u00fczden yine us, i\u00e7ine \u00f6zel tarihin rastlant\u0131lar\u0131n\u0131n kar\u0131\u015fmad\u0131\u011f\u0131 soyut ve evrensel bilgiye, duyulardan gelen ve bu t\u00fcr bilgilerin gere\u011fi olarak dar ve ki\u015fisel bir g\u00f6r\u00fc\u015f bi\u00e7imine ve bildirdikleri kadar da \u00e7arp\u0131tan duy\u0131\u0131-verileriyle i\u015fleyen bir bedene ba\u011fl\u0131 olan bilgiden daha \u00e7ok de\u011fer verecektir.<\/p>\n

Felsefi d\u00fc\u015f\u00fcnceye dal\u0131\u015f\u0131n \u00f6zg\u00fcrl\u00fck ve yans\u0131zl\u0131\u011f\u0131na al\u0131\u015fan zihin, eylem ve tutkular\u0131n d\u00fcnyas\u0131 i\u00e7in de ayni \u00f6zg\u00fcrl\u00fck ve yans\u0131zl\u0131ktan bir \u015feyler saklayacakt\u0131r. Ama\u00e7 ve isteklerini, geri kalan k\u0131sm\u0131 hi\u00e7bir insan\u0131n edimlerinden etkilenmeyen bir d\u00fcnyada b\u00f6l\u00fcnemez k\u00fc\u00e7\u00fckl\u00fckte par\u00e7alar olarak g\u00f6rmenin sonucu olan bir direni\u015f yoklu\u011fuyla, bir b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131 olarak g\u00f6recektir. D\u00fc\u015f\u00fcnceye dalmada kat\u0131\u015f\u0131ks\u0131z bir do\u011fruluk arzusu olan par\u00e7alanmazl\u0131k, zihnin, eylemde adaletle ve duygulan\u0131mda ise, yaln\u0131z yararl\u0131 olana ve sevilenlere de\u011fil, herkese birden sunulabilecek olan o evrensel a\u015fkla ayn\u0131 olan niteli\u011fidir. B\u00f6ylece, d\u00fc\u015f\u00fcnceye dalma yaln\u0131z d\u00fc\u015f\u00fcncelerimizin nesnelerini de\u011fil, eylem ve duygular\u0131m\u0131z\u0131n nesnelerini de geni\u015fletir; bizi, b\u00fct\u00fcn di\u011ferleriyle sava\u015f durumunda bulunan, duvarlarla \u00e7evrili bir kentin de\u011fil, evrenin yurta\u015f\u0131 yapar. \u0130nsan\u0131n ger\u00e7ek \u00f6zg\u00fcrl\u00fc\u011f\u00fc ile dar umutlar\u0131n ve korkular\u0131n k\u00f6leli\u011finden kurtulu\u015fu, bu evren yurtta\u015fl\u0131\u011f\u0131nda yatar.<\/p>\n

B\u00f6ylece, felsefenin de\u011feri \u00fczerindeki tart\u0131\u015fmam\u0131z\u0131 \u00f6zetlersek: Felsefe, onun sorular\u0131na kesin yan\u0131tlar almak i\u00e7in de\u011fil \u2014\u00e7\u00fcnk\u00fc kural olarak kesin yan\u0131tlar\u0131n do\u011frulu\u011fu bilinemez\u2014, sorular\u0131n kendileri i\u00e7in \u00f6\u011frenilmelidir; \u00e7\u00fcnk\u00fc bu sorular neyin olanakl\u0131 oldu\u011fu \u00fczerindeki kavray\u0131\u015f\u0131m\u0131z\u0131 geni\u015fletir, d\u00fc\u015f\u00fcnsel imgelemimizi zenginle\u015ftirir ve zihni kurgulara kapayan dogmatik g\u00fcveni azalt\u0131r; fakat her \u015feyden \u00f6nce, felsefenin, \u00f6n\u00fcnde d\u00fc\u015f\u00fcnceye dald\u0131\u011f\u0131 evrenin b\u00fcy\u00fckl\u00fc\u011f\u00fc yoluyla zihin de b\u00fcy\u00fcm\u00fc\u015f olur ve en y\u00fcksek de\u011ferini yani evrenle b\u00fct\u00fcnle\u015fme yetene\u011fini kazan\u0131r.<\/p>\n

Felsefe Sorunlar\u0131 – \u00c7eviri : Vehbi Hac\u0131kadiro\u011flu<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Felsefe sorunlar\u0131 \u00fczerindeki k\u0131sa ve \u00e7ok eksik incelememizin sonuna geldi\u011fimize g\u00f6re, felsefenin de\u011ferinin nereden geldi\u011fi ve onun ni\u00e7in \u00f6\u011frenilmesi gerekti\u011fi \u00fczerinde d\u00fc\u015f\u00fcnmekte yarar var. Bir\u00e7ok insan\u0131n, bilimin ya da ya\u015fam u\u011fra\u015flar\u0131n\u0131n etkisi alt\u0131nda kalarak, felsefenin, ne yarar\u0131 ne de zarar\u0131 olan, \u00f6nemsiz, k\u0131l\u0131 k\u0131rk yaran ay\u0131rmalardan ve bilinmesi olanaks\u0131z konular \u00fczerindeki \u00e7al\u0131\u015fmalardan ba\u015fka bir \u015fey […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-5924","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nFelsefenin De\u011feri Nedir ? | Bertrand Russell - 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\/04\/28\/felsefenin-degeri-nedir-bertrand-russell\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Felsefenin De\u011feri Nedir ? | Bertrand Russell\" \/>\n<meta property=\"og:description\" content=\"Felsefe sorunlar\u0131 \u00fczerindeki k\u0131sa ve \u00e7ok eksik incelememizin sonuna geldi\u011fimize g\u00f6re, felsefenin de\u011ferinin nereden geldi\u011fi ve onun ni\u00e7in \u00f6\u011frenilmesi gerekti\u011fi \u00fczerinde d\u00fc\u015f\u00fcnmekte yarar var. 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