Prof. Dr. Celal T\u00fcrer bu dersinde, felsefe tarihinin en zorlu antinomilerinden biri olan rasyonalizm ve empirizm \u00e7at\u0131\u015fmas\u0131n\u0131 merkeze alarak, ak\u0131l kavram\u0131n\u0131n tarihsel s\u00fcre\u00e7te sabit bir g\u00fc\u00e7 de\u011fil, s\u00fcrekli form de\u011fi\u015ftiren bir yap\u0131 oldu\u011funu ortaya koymu\u015ftur. Rasyonalizmin her zaman \u201cbir s\u0131f\u0131r \u00f6nde\u201d ba\u015flad\u0131\u011f\u0131 alg\u0131s\u0131na de\u011finen T\u00fcrer, Azra Erhat\u2019\u0131n \u201c\u0130\u015fte \u0130nsan\u201d eserindeki \u00e7\u00f6z\u00fcmlemesine at\u0131fla, akl\u0131n k\u00f6keninin hem bir g\u00fc\u00e7 hem de tanr\u0131sal bir dolulu\u011fu ifade eden Yunanca Menos kelimesine dayand\u0131\u011f\u0131n\u0131; bu kavram\u0131n \u00f6\u011frenme ve matematiksel \u00f6l\u00e7\u00fc anlam\u0131ndaki Mathes ve Metron ile do\u011frudan ili\u015fkili oldu\u011funu belirtmi\u015ftir. Ak\u0131l kavram\u0131n\u0131n Aristo ve Anaksagoras\u2019ta Nous, Platon\u2019da Logos, Orta \u00c7a\u011f\u2019da ise \u00f6l\u00e7\u00fc birimi olarak Ratio \u015feklinde tezah\u00fcr etti\u011fini; modern d\u00f6nemde ise Descartes ve Leibniz gibi d\u00fc\u015f\u00fcn\u00fcrlerle birlikte Reason ve Intellect kavramlar\u0131na evrildi\u011fini ifade etmi\u015ftir.<\/p>\n\n\n\n
T\u00fcrer\u2019e g\u00f6re temel mesele, akl\u0131n dura\u011fan bir cevher (Substance) mi yoksa Kur\u2019an-\u0131 Kerim\u2019de 46 yerde ge\u00e7ti\u011fi \u00fczere bir \u201cfiil\u201d (akletme) mi oldu\u011fudur; bu ba\u011flamda ak\u0131l, varl\u0131ktan ba\u011f\u0131ms\u0131z bir kumanda merkezi de\u011fil, ancak \u201cmakul\u201d olanla yani varl\u0131\u011f\u0131n tezah\u00fcr\u00fcyle anlam kazanan bir s\u00fcre\u00e7tir. Rasyonalizmin, akl\u0131 metafizik bir alan olarak g\u00f6r\u00fcp A priori ilkelerle hem fizi\u011fi hem metafizi\u011fi ku\u015fatt\u0131\u011f\u0131 iddias\u0131na kar\u015f\u0131l\u0131k; John Locke gibi empiristlerin akl\u0131 bir Tabula Rasa (bo\u015f levha) olarak tan\u0131mlad\u0131\u011f\u0131n\u0131 hat\u0131rlatan hocam\u0131z, Kant\u2019\u0131n ele\u015ftirel ak\u0131lc\u0131l\u0131\u011f\u0131yla bu iki kutbu uzla\u015ft\u0131rmaya \u00e7al\u0131\u015farak akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 belirleme \u00e7abas\u0131na dikkat \u00e7ekmi\u015ftir. David Hume\u2019un nedensellik ele\u015ftirisiyle Kant\u2019\u0131 \u201cdogmatik uykusundan\u201d uyand\u0131rd\u0131\u011f\u0131n\u0131, sonras\u0131nda Hegel\u2019in tarihsel akl\u0131 ve Marx\u2019\u0131n ise menfaati merkeze alan ekonomik ak\u0131lc\u0131l\u0131\u011f\u0131 geli\u015ftirdi\u011fini; g\u00fcn\u00fcm\u00fczde ise algoritmalar \u00fczerine kurulu hesaplay\u0131c\u0131, ara\u00e7sal akl\u0131n (Instrumental Reason) ba\u015fat hale geldi\u011fini vurgulam\u0131\u015ft\u0131r. T\u00fcrer; Nietzsche ve Heidegger\u2019in kutsanan akla y\u00f6nelik radikal ele\u015ftirilerine de\u011finerek, Heidegger\u2019in \u201cD\u00fc\u015f\u00fcnme, akl\u0131n d\u00fc\u015f\u00fcnmenin en amans\u0131z d\u00fc\u015fman\u0131 oldu\u011funu anlad\u0131\u011f\u0131m\u0131zda ba\u015flar\u201d uyar\u0131s\u0131n\u0131 hat\u0131rlatm\u0131\u015f ve akl\u0131n varl\u0131\u011f\u0131 kontrol eden bir mekanizma de\u011fil, varl\u0131kla birlikte ortaya \u00e7\u0131kan bir ke\u015fif s\u00fcreci olmas\u0131 gerekti\u011fini savunmu\u015ftur.<\/p>\n\n\n\n
\u0130bn Sina ve Gazzali aras\u0131ndaki \u201cTanr\u0131\u2019n\u0131n c\u00fcziyyat\u0131 bilmesi\u201d tart\u0131\u015fmas\u0131na da de\u011finen hocam\u0131z, Gazzali\u2019nin filozoflara y\u00f6nelik sert ele\u015ftirilerinin akl\u0131 belli bir kal\u0131ba hapsetmesinden kaynakland\u0131\u011f\u0131n\u0131, oysa \u0130bn Sina\u2019da akl\u0131n, \u00e7okluk d\u00fcnyas\u0131n\u0131 Tanr\u0131\u2019n\u0131n birli\u011fine ba\u011flayan bir k\u00f6pr\u00fc oldu\u011funu ifade etmi\u015ftir. Dersin sonunda Feyerabend, Bachelard ve Burhanettin Tatar gibi isimlere at\u0131fla, hakikatin sadece donmu\u015f tan\u0131mlarla de\u011fil, varl\u0131\u011f\u0131n kendini a\u00e7t\u0131\u011f\u0131 Aletheia (hakikatin tezah\u00fcr\u00fc) \u00fczerinden aranmas\u0131 gerekti\u011fini belirtmi\u015ftir. Farabi, Kindi ve di\u011fer \u0130slam filozoflar\u0131n\u0131n \u00e7abalar\u0131n\u0131n akl\u0131n s\u00fcrekli yenilenmesi gerekti\u011fini kan\u0131tlad\u0131\u011f\u0131n\u0131 s\u00f6yleyen T\u00fcrer; rasyonel olan\u0131n asl\u0131nda inan\u00e7 ve duygular gibi Irrational (ak\u0131ld\u0131\u015f\u0131) bir zeminde y\u00fckseldi\u011fini, bu zeminin fark edilmesiyle akl\u0131n ufkunun geni\u015fleyece\u011fini, nihayetinde Molla Sadra ve \u0130kbal\u2019in de i\u015faret etti\u011fi \u00fczere vahiy, ak\u0131l ve deneyimin birbirini d\u0131\u015flamadan bir b\u00fct\u00fcn olarak hakikate hizmet etmesi gerekti\u011fini vurgulam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Prof. Dr. Celal T\u00fcrer bu dersinde, felsefe tarihinin en zorlu antinomilerinden biri olan rasyonalizm ve empirizm \u00e7at\u0131\u015fmas\u0131n\u0131 merkeze alarak, ak\u0131l kavram\u0131n\u0131n tarihsel s\u00fcre\u00e7te sabit bir g\u00fc\u00e7 de\u011fil, s\u00fcrekli form de\u011fi\u015ftiren bir yap\u0131 oldu\u011funu ortaya koymu\u015ftur. Rasyonalizmin her zaman \u201cbir s\u0131f\u0131r \u00f6nde\u201d ba\u015flad\u0131\u011f\u0131 alg\u0131s\u0131na de\u011finen T\u00fcrer, Azra Erhat\u2019\u0131n \u201c\u0130\u015fte \u0130nsan\u201d eserindeki \u00e7\u00f6z\u00fcmlemesine at\u0131fla, akl\u0131n k\u00f6keninin hem … <\/p>\n