Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, ak\u0131l, akl\u00eelik ve ak\u0131lc\u0131l\u0131k kavramlar\u0131n\u0131 ele ald\u0131. Ders, rasyonalizmin nas\u0131l tan\u0131mland\u0131\u011f\u0131, tarihsel s\u00fcre\u00e7te nas\u0131l \u015fekillendi\u011fi ve bu kavramlar\u0131n Kur\u2019an-\u0131 Kerim\u2019deki kar\u015f\u0131l\u0131klar\u0131yla nas\u0131l ili\u015fkilendirilebilece\u011fi \u00fczerine kuruldu. Hocam\u0131z, ayn\u0131 zamanda John Cottingham ve Jonathan Cohen gibi d\u00fc\u015f\u00fcn\u00fcrlerin metinlerine ba\u015fvurarak rasyonalizm kavram\u0131n\u0131n modern felsefedeki temellerini inceledi. B\u00f6ylece ak\u0131l kavram\u0131n\u0131n tarihsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn, dilsel kullan\u0131mlar\u0131n\u0131n ve \u00e7a\u011fda\u015f felsefi \u00e7er\u00e7evelerinin nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fcne dikkat \u00e7ekmi\u015f oldu.<\/p>\n\n\n\n
Hocam\u0131z\u0131n ilk odakland\u0131\u011f\u0131 nokta, ak\u0131l kavram\u0131n\u0131 tan\u0131mlama g\u00fc\u00e7l\u00fc\u011f\u00fc oldu. \u201cAkl\u0131 neyle anlayabiliriz?\u201d sorusu ba\u011flam\u0131nda, akl\u0131n yine ak\u0131lla tan\u0131mlanmas\u0131n\u0131n getirdi\u011fi d\u00f6ng\u00fcselli\u011fe ve s\u0131n\u0131rl\u0131l\u0131klara de\u011finildi. Bu nedenle, akl\u0131n toplumsal ve k\u00fclt\u00fcrel bir varl\u0131k olarak dildeki yans\u0131malar\u0131na bakmak amac\u0131yla s\u00f6zl\u00fckler, deyimler, atas\u00f6zleri ve etimolojinin \u00f6nemi vurguland\u0131. Etimolojinin kelimelerin tarihsel k\u0131r\u0131lmalar\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemi hat\u0131rlatan Hocam\u0131z, TDK\u2019daki ak\u0131l tan\u0131mlar\u0131 \u00fczerinden kavram\u0131n \u00e7a\u011fda\u015f s\u00f6zl\u00fcklerdeki izd\u00fc\u015f\u00fcm\u00fcn\u00fc de\u011ferlendirmekle kalmay\u0131p Kamus-\u0131 T\u00fcrki ve Leh\u00e7e-i Osmani gibi klasik s\u00f6zl\u00fcklerdeki \u201ces\u201d ve \u201cus\u201d kelimelerinde akla y\u00fcklenen anlamlar\u0131n\u0131 da payla\u015ft\u0131. Atas\u00f6zleri ve deyimlerin akl\u0131n k\u00fclt\u00fcrel ve toplumsal konumunu ortaya koydu\u011fu, fakat anlam belirsizli\u011fi, anlam \u00e7oklu\u011fu ve mecaz ve metaforik anlamlar\u0131 i\u00e7ermeleri ve zaman zaman birbirleriyle \u00e7eli\u015fmeleri nedeniyle, bu kaynaklar\u0131 kullanman\u0131n sorunlar\u0131na ve s\u0131n\u0131rlar\u0131na i\u015faret etti.<\/p>\n\n\n\n
Dersin temel analiz unsurlar\u0131ndan biri, Cohen\u2019in akl\u00eelik (rationality) \u00fczerine yapt\u0131\u011f\u0131 tasnif oldu. Cohen\u2019in makalesinde akl\u00eelik kapsam\u0131nda ele ald\u0131\u011f\u0131 dokuz \u00e7\u0131kar\u0131m t\u00fcr\u00fc (t\u00fcmdengelimsel \u00e7\u0131kar\u0131mlar, matematiksel ak\u0131l y\u00fcr\u00fctmeler, anlamsal gerektirmeler, t\u00fcmevar\u0131msal ak\u0131l y\u00fcr\u00fctmeler, olas\u0131l\u0131k hesaplamalar\u0131, olgulardan hareketle yap\u0131lan \u00e7\u0131kar\u0131mlar, ara\u00e7sal akl\u00eelik, ama\u00e7sal akl\u00eelik, dilsel\/ileti\u015fimsel akl\u00eelik) k\u0131saca de\u011ferlendirildi. Hocam\u0131z, bu dokuzlu yap\u0131n\u0131n, akl\u0131n i\u015flevlerini farkl\u0131 a\u00e7\u0131lardan g\u00f6r\u00fcn\u00fcr k\u0131lmas\u0131 ve rasyonel d\u00fc\u015f\u00fcncenin zenginli\u011fini sergilemesi bak\u0131m\u0131ndan \u00f6nemli bir yap\u0131 sundu\u011funa i\u015faret etti.
Bir di\u011fer yakla\u015f\u0131m ise Cottingham\u2019\u0131n rasyonalizm de\u011ferlendirmesi \u00fczerinden incelendi. Cottingham\u2019\u0131n rasyonalizme ili\u015fkin \u00fc\u00e7 temel unsur olarak belirledi\u011fi a priori bilgi, zorunluluk ve do\u011fu\u015ftanl\u0131k \u00fczerindeki a\u00e7\u0131klamalar\u0131n ard\u0131ndan, bunlara ek olarak rasyonel sezgi\/sezgisel ak\u0131l kavram\u0131 tart\u0131\u015f\u0131ld\u0131. Hocam\u0131z, bu rasyonel sezginin tasavvufi sezgiden tamamen ayr\u0131ld\u0131\u011f\u0131n\u0131 ve hakikati do\u011frudan kavrayabilme melekesi anlam\u0131nda rasyonalitenin vazge\u00e7ilmez bir unsuru oldu\u011funu belirterek bu t\u00fcrden ak\u0131lc\u0131 bir sezginin Bat\u0131 felsefesindeki rasyonalist ak\u0131m i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nemi vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z\u0131n \u00f6zellikle \u00fczerinde durdu\u011fu bir di\u011fer nokta, ak\u0131l kavram\u0131n\u0131n Kur\u2019an-\u0131 Kerim\u2019deki konumu oldu. Kur\u2019an-\u0131 Kerim\u2019de fiil haliyle \u201cakletmek\u201d kelimesine y\u00f6nelik b\u00fcy\u00fck bir vurgu olmas\u0131na ra\u011fmen, \u201cak\u0131l\u201d kelimesinin isim formunda ge\u00e7memesinin nedenleri \u00fczerine de\u011ferlendirmelerde bulundu. Bu durumun ayn\u0131 zamanda modern ak\u0131l miras\u0131n\u0131 ve \u00e7a\u011fda\u015f ak\u0131l vurgusunu Kur\u2019an-\u0131 Kerim\u2019in indi\u011fi d\u00f6neme ta\u015f\u0131maya \u00e7al\u0131\u015fman\u0131n do\u011furabilece\u011fi sorunlara i\u015faret etti. Bu ba\u011flamda akl\u0131 fiil \u00fczerinden anlaman\u0131n empirizme, isim \u00fczerinden anlaman\u0131n ise rasyonalizme yakla\u015ft\u0131r\u0131p yakla\u015ft\u0131rmad\u0131\u011f\u0131 sorusuna de\u011findi. Hocam\u0131z, \u00f6\u011frencilerden gelen sorular\u0131 da cevaplayarak dersi tamamlad\u0131.<\/p>\n\n\n\n