\u0130DE\u2019de bu hafta, Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn hocam\u0131z\u0131n \u201c\u00c7a\u011fda\u015f Teoloji Teorileri\u201d ba\u015fl\u0131kl\u0131 d\u00f6nemin ikinci at\u00f6lye dersi ger\u00e7ekle\u015ftirildi. Dersimizin konusu, modern d\u00f6nemin zihinsel yap\u0131s\u0131n\u0131 Kopernik Devrimi\u2019nin insan\u0131 merkezden kayd\u0131rmas\u0131 ve Kant\u2019\u0131n bu kayb\u0131 \u201cahlaki \u00f6zne\u201dkavram\u0131yla telafi etme \u00e7abas\u0131 \u00fczerineydi. Bu ba\u011flamda \u201cyasa, d\u00fczen ve anlam\u201d kavramlar\u0131 ekseninde modernitenin nas\u0131l \u015fekillendi\u011fini inceledi.<\/p>\n\n\n\n
Kopernik Devrimi: \u0130nsan\u0131n Merkezden Kayb\u0131<\/strong><\/p>\n\n\n\n \u015eaban hocam\u0131z, modern d\u00fc\u015f\u00fcncenin temelini Kopernik\u2019in G\u00fcne\u015f merkezli (Heliocentrik) sistem \u00f6nerisinin att\u0131\u011f\u0131n\u0131 belirtti. Bu \u00f6neri, Aristoteles\u2019in evreni Ay alt\u0131 ve Ay \u00fcst\u00fc olarak ikiye ay\u0131ran, insan merkezli (Jeosentrik) d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc radikal bir \u015fekilde tersine \u00e7evirdi.<\/p>\n\n\n\n Kopernik\u2019in Heliocentrik sistemi:<\/strong><\/p>\n\n\n\n Bu durum modern bilimde, a\u00e7\u0131klamalar\u0131n yetersiz kald\u0131\u011f\u0131 \u201cbo\u015fluklarda\u201d Tanr\u0131 fikrine ihtiya\u00e7 duyulan \u201cBo\u015fluklar\u0131n Tanr\u0131s\u0131\u201d (The God of Gaps) kavram\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na i\u015faret etmektedir. Oysa Kur\u2019an, bu bo\u015fluktan ziyade, \u201cHer \u015fey bir takdire g\u00f6re, \u00f6l\u00e7\u00fcye g\u00f6re yarat\u0131lm\u0131\u015f\u201d (Kamer suresi, 49) ilkesiyle, sebepler zincirini kuran bir Kudret\u2019ten bahsederek modernitenin \u201cyasa, d\u00fczen ve anlam\u201d aray\u0131\u015f\u0131yla \u00f6rt\u00fc\u015fmektedir.<\/p>\n\n\n\n Kant: \u0130nsan\u0131 Merkeze Alan Ahlaki D\u00f6n\u00fc\u015f<\/strong><\/p>\n\n\n\n Kopernik\u2019in sistemiyle merkezden kayd\u0131r\u0131lan insan\u0131 yeniden merkeze getiren ki\u015fi olarak Immanuel Kant i\u015faret edildi. Kant\u2019\u0131n, \u201cKopernik\u2019in d\u00fcnyayla ilgili yapt\u0131\u011f\u0131 \u015feyi insana uygulad\u0131m\u201d ifadesi, felsefeyi yeniden insan\u0131n etraf\u0131nda d\u00f6nd\u00fcrme aray\u0131\u015f\u0131n\u0131 simgeler.<\/p>\n\n\n\n Hocam\u0131z, Kant\u2019\u0131n felsefesinin, bilme (teorik ak\u0131l) yetisinden ziyade, ahlaki \u00f6zne ve pratik ak\u0131l etraf\u0131nda yo\u011funla\u015ft\u0131\u011f\u0131n\u0131 anlatt\u0131. Ahlaki eylemi bir \u201czorunlu g\u00f6rev\u201d olarak g\u00f6ren Kant, insan\u0131 yeniden sistemin merkezine, bu kez ahlaki bir \u00f6zne olarak yerle\u015ftirdi.<\/p>\n\n\n\n \u0130taatten Ba\u011fl\u0131l\u0131\u011fa: Modern \u0130drakin Dinami\u011fi<\/strong><\/p>\n\n\n\n \u015eaban hocam\u0131z, modern zihniyetin \u201cyasa akl\u0131\u201d ve \u201cfaaliyet akl\u0131\u201d kavramlar\u0131yla \u015fekillendi\u011fini, akl\u0131n art\u0131k d\u0131\u015fsal bir yasaya de\u011fil, kendi koydu\u011fu yasaya tabi oldu\u011funu vurgulad\u0131. Bu bak\u0131\u015f, itaatten ba\u011fl\u0131l\u0131\u011fa ge\u00e7i\u015fi simgeler. Hocam\u0131z, Bakara 57. ayeti \u00f6rne\u011fiyle bu anlay\u0131\u015f\u0131n tefsirde nas\u0131l i\u015fledi\u011fini g\u00f6stererek, ayeti tarihsel ba\u011flamdan \u00e7\u0131kar\u0131p g\u00fcn\u00fcm\u00fcz toplumlar\u0131n\u0131n travmalar\u0131na dair evrensel bir teselli ve umut ilkesine d\u00f6n\u00fc\u015ft\u00fcrd\u00fc.<\/p>\n\n\n\n Romantizm ve Hayal G\u00fcc\u00fcn\u00fcn Savunusu<\/strong><\/p>\n\n\n\n Son olarak \u015eaban hocam\u0131z, modernitenin a\u015f\u0131r\u0131 ak\u0131lc\u0131l\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131kan Alman Romantizm ak\u0131m\u0131n\u0131 anlatarak, akl\u0131n tekd\u00fczeli\u011finin hayal g\u00fcc\u00fcn\u00fc bast\u0131rd\u0131\u011f\u0131 ele\u015ftirisini hat\u0131rlatt\u0131. Arzu ve haz ayr\u0131m\u0131n\u0131 psikanalitik bir \u00e7er\u00e7evede ele alarak, insan\u0131 mutlu edenin arzunun ger\u00e7ekle\u015fmesi de\u011fil, arzu etme ve hayal kurma s\u00fcreci oldu\u011funu vurgulad\u0131; bu ba\u011flamda cenneti \u201chazlar de\u011fil, arzular diyar\u0131\u201dolarak yorumlad\u0131.<\/p>\n\n\n\n\n
Hocam\u0131z, insan\u0131n evrendeki merkez\u00ee konumunu kaybetmesinin dinler a\u00e7\u0131s\u0131ndan \u201c\u00e7ok s\u0131k\u0131nt\u0131l\u0131 bir kay\u0131p\u201d oldu\u011funu vurgulad\u0131.
Laplace ve \u201cBo\u015fluklar\u0131n Tanr\u0131s\u0131\u201d Kavram\u0131
\u015eaban Hocam\u0131z, Kopernik\u2019in insan\u0131 merkezden kayd\u0131rmas\u0131n\u0131 takiben, Tanr\u0131\u2019n\u0131n sistemden uzakla\u015ft\u0131r\u0131lma s\u00fcrecini Laplace \u00f6rne\u011fiyle somutla\u015ft\u0131rd\u0131. Laplace\u2019\u0131n Napolyon\u2019a, \u201cG\u00f6ksel Cisimlerin Devinimi\u201d eserinde Tanr\u0131\u2019dan neden bahsetmedi\u011fi sorusuna kar\u015f\u0131l\u0131k verdi\u011fi \u201cOlup biteni a\u00e7\u0131klamak i\u00e7in O\u2019na hi\u00e7 ihtiya\u00e7 duymad\u0131m\u201d cevab\u0131, d\u00f6nemin zihniyetini \u00f6zetlemektedir.<\/li>\n<\/ol>\n\n\n\n