Prof. Dr. Celal T\u00fcrer, dersine insan\u0131n sonlu mevcudiyeti ile sonsuzluk aray\u0131\u015f\u0131 aras\u0131ndaki s\u0131n\u0131rda kalan bir varl\u0131k oldu\u011funu ve bu durumun varolu\u015fsal bir gerilim yaratt\u0131\u011f\u0131n\u0131 belirterek ba\u015flad\u0131. Bu ba\u011flamda felsefenin temel g\u00f6revinin zihindeki \u00e7at\u0131\u015fmalar\u0131 yani Antinomies kavram\u0131n\u0131 rasyonel bir zeminde \u00e7\u00f6z\u00fcmlemek oldu\u011funu vurgulad\u0131 ve hakikati Yunan d\u00fc\u015f\u00fcncesindeki Aletheia (\u00f6rt\u00fcn\u00fcn kald\u0131r\u0131lmas\u0131) ve \u0130slam gelene\u011findeki \u201cKe\u015ff\u00fc\u2019l-Mahcub\u201d kavramlar\u0131yla ili\u015fkilendirerek, hakikatin bilinebilirli\u011fi, ta\u015f\u0131y\u0131c\u0131s\u0131 ve mahiyeti \u00fczerine \u00fc\u00e7 temel soru form\u00fcle etti.<\/p>\n\n\n\n
Hakikatin ta\u015f\u0131y\u0131c\u0131s\u0131 meselesinde Austin\u2019in \u201cifadeler\u201d vurgusuna ve \u0130slam d\u00fc\u015f\u00fcncesindeki \u201cZann-\u0131 Galip\u201d ilkesine de\u011finen hocam\u0131z, bu karma\u015f\u0131k s\u00fcreci anlamland\u0131rmak i\u00e7in on bir farkl\u0131 y\u00f6ntem \u00f6nerdi. Bunlar miza\u00e7 odakl\u0131 \u201cTaraf Tutma\u201ddan ba\u015flay\u0131p, Plato\u2019nun Heraclitus, Parmenides, Socrates ve Pythagoras\u2019\u0131n d\u00fc\u015f\u00fcncelerini sentezledi\u011fi \u201cUzla\u015ft\u0131rma\u201d y\u00f6ntemine, oradan da meselelerin mutlak bir kayna\u011fa havale edildi\u011fi ve Plotinus ile Vahdet-i V\u00fccud ekol\u00fcnde g\u00f6r\u00fclen \u201cSonsuza \u0130rca\u201d y\u00f6ntemine kadar uzanmaktad\u0131r. \u00d6zellikle Immanuel Kant\u2019\u0131n Transcendental (a\u015fk\u0131nsal) yakla\u015f\u0131m\u0131yla Leibniz\u2019in rasyonalizmi ve David Hume\u2019un ampirizmi aras\u0131nda kurdu\u011fu dengeye dikkat \u00e7eken T\u00fcrer, ak\u0131l ve varl\u0131k aras\u0131ndaki ili\u015fkiyi tersine \u00e7eviren Kant\u00e7\u0131 Kopernik devrimini anlatt\u0131ktan sonra, Hegel\u2019in \u201cTez-Antitez-Sentez\u201d diyalekti\u011fini ve bu metodun Karl Marx taraf\u0131ndan tersine \u00e7evrilen materyalist bir okumayla nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc izah etti. \u0130kili hakikat yakla\u015f\u0131m\u0131nda Dilthey ve Rickert\u2019in manevi ilimler ayr\u0131m\u0131na vurgu yaparak, Edmund Husserl\u2019in Intentionality (y\u00f6nelmi\u015flik) kavram\u0131 \u00fczerinden \u00f6zne-nesne ikili\u011fini a\u015fan fenomenolojik metodunu ve pragmatizmin fayda odakl\u0131 hakikat anlay\u0131\u015f\u0131n\u0131 dersin merkezine yerle\u015ftirdi.<\/p>\n\n\n\n
Hakikat aray\u0131\u015f\u0131nda kar\u015f\u0131la\u015f\u0131lan septisizm ve yeis durumlar\u0131n\u0131, Jean-Paul Sartre ve Albert Camus gibi ateist varolu\u015f\u00e7ular\u0131n \u201cTanr\u0131 \u00f6ld\u00fc\u201d imgesiyle temellendirdikleri bunal\u0131mlar \u00fczerinden a\u00e7\u0131klayan hocam\u0131z, buna kar\u015f\u0131 mistisizmin akl\u0131n bitti\u011fi yerde ba\u015flayan bir \u201cs\u0131\u00e7rama\u201d oldu\u011funu, Tolstoy\u2019un \u201c\u0130tiraflar\u0131m\u201d ve Al-Ghazali\u2019nin \u201cEl-Munk\u0131zu mine\u2019d-Dalal\u201d eserlerindeki i\u00e7sel tecr\u00fcbelerin asl\u0131nda akl\u0131n yetersizli\u011fini de\u011fil, akl\u0131n \u00f6tesindeki bir alan\u0131n varl\u0131\u011f\u0131na i\u015faret etti\u011fini belirtti. Dersin sonunda T\u00fcrk d\u00fc\u015f\u00fcn\u00fcr\u00fc Hilmi Ziya \u00dclken\u2019in \u201cVarl\u0131k ve Olu\u015f\u201d eserindeki Dyad (ikili) kriterine ve Kierkegaard\u2019\u0131n \u201ciman s\u0131\u00e7ramas\u0131\u201d kavram\u0131na at\u0131f yaparak, \u015eems-i Tebrizi ve Mevl\u00e2na aras\u0131ndaki o muazzam potansiyelden akt\u00fcele ge\u00e7i\u015f s\u00fcrecini, hakikatin ancak a\u015fk ve teslimiyetle \u201cyanma\u201d s\u00fcrecinde kemale erece\u011fi tespitiyle \u00f6zetledi.<\/p>\n\n\n\n
Prof. Dr. Celal T\u00fcrer, dersine insan\u0131n sonlu mevcudiyeti ile sonsuzluk aray\u0131\u015f\u0131 aras\u0131ndaki s\u0131n\u0131rda kalan bir varl\u0131k oldu\u011funu ve bu durumun varolu\u015fsal bir gerilim yaratt\u0131\u011f\u0131n\u0131 belirterek ba\u015flad\u0131. Bu ba\u011flamda felsefenin temel g\u00f6revinin zihindeki \u00e7at\u0131\u015fmalar\u0131 yani Antinomies kavram\u0131n\u0131 rasyonel bir zeminde \u00e7\u00f6z\u00fcmlemek oldu\u011funu vurgulad\u0131 ve hakikati Yunan d\u00fc\u015f\u00fcncesindeki Aletheia (\u00f6rt\u00fcn\u00fcn kald\u0131r\u0131lmas\u0131) ve \u0130slam gelene\u011findeki \u201cKe\u015ff\u00fc\u2019l-Mahcub\u201d kavramlar\u0131yla ili\u015fkilendirerek, … <\/p>\n