Prof. Dr. Celal T\u00fcrer felsefi problemlerin yaln\u0131zca entelekt\u00fcel bir ilgi alan\u0131 olarak g\u00f6r\u00fclmemesi gerekti\u011fini, bu problemlerin temelinde varolu\u015fsal meselelerin rasyonelle\u015ftirilmesi gayesinin yatt\u0131\u011f\u0131n\u0131 vurgulayarak derse ba\u015flad\u0131. Hayat\u0131n ve evrenin tam d\u00fczenli olmad\u0131\u011f\u0131n\u0131, i\u00e7inde daima de\u011fi\u015fim ve \u0131st\u0131rap bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, varl\u0131\u011f\u0131n \u00e7ok katmanl\u0131 ve hiyerar\u015fik bir yap\u0131 arz etti\u011fini vurgulad\u0131. Bu ba\u011flamda, felsefenin temel g\u00f6revinin \u201ckar\u015f\u0131tl\u0131k\u201d veya \u201c\u00e7at\u0131\u015fma\u201d gibi g\u00f6r\u00fcnen unsurlar\u0131 uzla\u015ft\u0131rabilmek oldu\u011funu, zira insan zihninin her \u015feyi birbiriyle alakal\u0131 g\u00f6rme e\u011filiminde oldu\u011funu ifade etti. \u0130nsan d\u00fc\u015f\u00fcncesinin sonsuzun bilinemezli\u011fi ile kendi s\u0131n\u0131rl\u0131l\u0131\u011f\u0131 aras\u0131ndaki gerilimde hakikati arad\u0131\u011f\u0131n\u0131 belirten T\u00fcrer, bu aray\u0131\u015fta \u00f6tekini anlaman\u0131n yolunun onun s\u0131n\u0131r\u0131na kadar gitmekten, hatta o s\u0131n\u0131r\u0131 ihlal etmekten ge\u00e7ti\u011fini dile getirdi. Bu noktada \u0130bn\u00fc\u2019l-Arabi\u2019nin \u201c\u0130man, k\u00fcfr\u00fc oda\u011f\u0131nda g\u00f6rmek\u201d s\u00f6z\u00fcne at\u0131f yaparak, insan\u0131n bu gerilimleri bir \u015fuur haline d\u00f6n\u00fc\u015ft\u00fcrmesi gerekti\u011fini vurgulad\u0131. Hayat\u0131n tek kutuplu de\u011fil \u00e7ift kutuplu oldu\u011funu, t\u0131pk\u0131 Bayezid-i Bistami\u2019nin \u201cK\u0131rk y\u0131ld\u0131r ben Rabbimle konu\u015fuyorum\u201d diyerek kurdu\u011fu o dikey ileti\u015fim gibi, insan\u0131n da kendi derdini anlat\u0131rken bu \u00e7ift kutuplulu\u011fu fark etmesi gerekti\u011fini belirtti.<\/p>\n\n\n\n
Varl\u0131\u011f\u0131n \u00e7ok katmanl\u0131l\u0131\u011f\u0131 \u201cbir bardak su\u201d metaforu \u00fczerinden somutla\u015ft\u0131r\u0131larak; g\u00fcndelik bilginin ona \u201csu\u201d, bilimsel bilginin \u201cH2O\u201d, dini bilginin \u201cr\u0131z\u0131k\/rahmet\u201d, sanat bilgisinin \u201csafl\u0131k\u201d, felsefi bilginin \u201cArkhe\u201d ve ok\u00fclt bilginin \u201cb\u00fcy\u00fc arac\u0131\u201d dedi\u011fi anlat\u0131ld\u0131. Bu durum, hakikatin tek bir g\u00f6zl\u00fckle kavranamayaca\u011f\u0131n\u0131 ve insan\u0131n bu kar\u015f\u0131tl\u0131klar\u0131 \u00e7\u00f6z\u00fcmleyecek bir bilince (Consciousness) sahip oldu\u011funu g\u00f6sterir. \u0130nsan varolu\u015funun doruk noktas\u0131n\u0131 \u201cinsaniyet\u201d olarak tan\u0131mlayan T\u00fcrer, be\u015fer do\u011fup insan olmaya giden yolculu\u011fun krizleri bir ritme kavu\u015fturmakla ilgili oldu\u011funu s\u00f6yledi. Platon\u2019un insan\u0131n ba\u015flang\u0131\u00e7ta d\u00f6rt kollu ve bacakl\u0131 olup sonradan b\u00f6l\u00fcnmesine dair mitolojik anlat\u0131s\u0131n\u0131 kullanarak, insan\u0131n b\u00f6l\u00fcnm\u00fc\u015f benli\u011fi (The Divided Self) ile ideal aras\u0131ndaki birli\u011fi kurma zorunlulu\u011funa dikkat \u00e7ekti. Bu varolu\u015fsal in\u015fa s\u00fcrecinde \u015fuur, hem bilme hem de eylem olarak tan\u0131mland\u0131.<\/p>\n\n\n\n
Dersin sistematik b\u00f6l\u00fcm\u00fcnde ise d\u00fc\u015f\u00fcncenin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 temel kar\u015f\u0131tl\u0131klar (Antinomies) olan realizm-idealizm, ak\u0131l-tecr\u00fcbe ve determinizm-\u00f6zg\u00fcrl\u00fck gibi kavramlar ele al\u0131nd\u0131. Bu antinomileri \u00e7\u00f6zme yollar\u0131ndan ilki olan \u201cTaraf Tutma\u201d, kar\u015f\u0131t g\u00f6r\u00fc\u015flerden birini do\u011fru kabul edip di\u011ferini d\u0131\u015flarken, bu durumun arkas\u0131nda yatan motivasyonun genellikle bireyin \u201cmizac\u0131\u201d ve tek bir sisteme g\u00f6re d\u00fc\u015f\u00fcnme iste\u011fi oldu\u011fu belirtildi. \u0130kinci yol olan \u201cUzla\u015ft\u0131rma\u201d (Eclecticism) ise kar\u015f\u0131t g\u00f6r\u00fc\u015flerin do\u011frular\u0131n\u0131 birle\u015ftirmeye \u00e7al\u0131\u015f\u0131r; nitekim Platon\u2019un Parmenides, Herakleitos, Sokrates ve Pisagor\u2019un d\u00fc\u015f\u00fcncelerini kendi sisteminde sentezlemesi buna en b\u00fcy\u00fck \u00f6rnektir. \u00dc\u00e7\u00fcnc\u00fc yol olarak \u201cSonsuza \u0130rca\u201d (Reduction to Absolute), kar\u015f\u0131tl\u0131klar\u0131 mutlak bir varl\u0131kta eritir ki bu noktada Plotinus\u2019un \u201cBir\u201d anlay\u0131\u015f\u0131 ve tasavvuftaki vahdet-i v\u00fccud felsefesi temel \u00f6rnekler olarak sunuldu. Son olarak Immanuel Kant\u2019\u0131n \u201cTransandantal Hakikat\u201d (Transcendental) yakla\u015f\u0131m\u0131 \u00fczerinde durularak, Kant\u2019\u0131n zihni Apriori kategorilerle donatt\u0131\u011f\u0131, bilgiyi fenomenal alanla s\u0131n\u0131rlay\u0131p ahlak ve dini numenal alana yerle\u015ftirerek dogmatizm ile \u015f\u00fcphecilik aras\u0131nda bir denge kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 ifade edildi. Ders, t\u00fcm bu felsefi \u00e7abalar\u0131n asl\u0131nda hakikati anlama s\u00fcrecinin par\u00e7alar\u0131 oldu\u011fu vurgusuyla tamamland\u0131.<\/p>\n\n\n\n
Prof. Dr. Celal T\u00fcrer felsefi problemlerin yaln\u0131zca entelekt\u00fcel bir ilgi alan\u0131 olarak g\u00f6r\u00fclmemesi gerekti\u011fini, bu problemlerin temelinde varolu\u015fsal meselelerin rasyonelle\u015ftirilmesi gayesinin yatt\u0131\u011f\u0131n\u0131 vurgulayarak derse ba\u015flad\u0131. Hayat\u0131n ve evrenin tam d\u00fczenli olmad\u0131\u011f\u0131n\u0131, i\u00e7inde daima de\u011fi\u015fim ve \u0131st\u0131rap bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, varl\u0131\u011f\u0131n \u00e7ok katmanl\u0131 ve hiyerar\u015fik bir yap\u0131 arz etti\u011fini vurgulad\u0131. Bu ba\u011flamda, felsefenin temel g\u00f6revinin \u201ckar\u015f\u0131tl\u0131k\u201d … <\/p>\n