Prof. Dr. Celal T\u00fcrer, bu haftaki dersinde insan do\u011fas\u0131n\u0131n ve varolu\u015fun en temel gerilim hatlar\u0131ndan biri olan Gayelilik (Teleology) ve Mekanizm (Mechanism) antinomisini merkeze alarak, bu iki kavram\u0131n tarihsel s\u00fcre\u00e7teki \u00e7at\u0131\u015fmas\u0131n\u0131 ve modern d\u00fcnyadaki izd\u00fc\u015f\u00fcmlerini derinlemesine analiz etti. Hocam\u0131z, dersin ba\u015f\u0131nda be\u015fer\u00ee zihnin d\u00fcnyay\u0131 anlamland\u0131r\u0131rken daima iki soru aras\u0131nda gidip geldi\u011fini vurgulad\u0131: \u201cNi\u00e7in?\u201d ve \u201cNas\u0131l?\u201d. \u201cNi\u00e7in\u201d sorusu bizi bir amaca, bir hikmete ve dolay\u0131s\u0131yla metafizik bir zemine g\u00f6t\u00fcr\u00fcrken; \u201cNas\u0131l\u201d sorusu bizi i\u015fleyi\u015fe, s\u00fcrece ve sebep-sonu\u00e7 ili\u015fkisine (Cause and Effect) y\u00f6neltir. Tarihsel perspektifte, yakla\u015f\u0131k 1700-1800 y\u0131l boyunca \u201cNi\u00e7in\u201d sorusunun \u201cNas\u0131l\u201d sorusunu tahakk\u00fcm alt\u0131na ald\u0131\u011f\u0131n\u0131, ancak 15. y\u00fczy\u0131ldan itibaren mekanizmin y\u00fckseli\u015fiyle bu dengenin tam tersine d\u00f6nd\u00fc\u011f\u00fcn\u00fc ifade etti.<\/p>\n\n\n\n
Dersin en \u00f6zg\u00fcn ve can al\u0131c\u0131 noktalar\u0131ndan birini, hocam\u0131z\u0131n Eb\u00fb\u2019l \u0130zz El-Cezer\u00ee \u00fczerinden kurdu\u011fu Sibernetik (Cybernetics) tart\u0131\u015fmas\u0131 olu\u015fturdu. Prof. Dr. Celal T\u00fcrer, Cezer\u00ee\u2019nin sadece basit makineler yapan bir m\u00fchendis de\u011fil, asl\u0131nda canl\u0131 ve cans\u0131z aras\u0131ndaki o keskin s\u0131n\u0131r\u0131 dehas\u0131yla esneten bir d\u00fc\u015f\u00fcn\u00fcr oldu\u011funu belirtti. Sibernetik, canl\u0131lardaki kontrol ve ileti\u015fim mekanizmalar\u0131n\u0131n makinelere aktar\u0131lmas\u0131yla ilgilenir. Hocam\u0131z, Cezer\u00ee\u2019nin \u00e7al\u0131\u015fmalar\u0131n\u0131 \u201ccanl\u0131 ve cans\u0131z\u0131n bir gaye etraf\u0131nda nas\u0131l birlikte \u00e7al\u0131\u015fabilece\u011fini anlama \u00e7abas\u0131\u201d olarak tan\u0131mlad\u0131. G\u00fcn\u00fcm\u00fcz\u00fcn Cyborg ve Yapay Zek\u00e2 tart\u0131\u015fmalar\u0131na at\u0131fla; e\u011fer bir makineye haf\u0131za ve algoritmik \u00e7\u0131kar\u0131m g\u00fcc\u00fc (istidlal) y\u00fcklenebilse, i\u00e7g\u00fcd\u00fc ve irade gibi canl\u0131l\u0131\u011f\u0131 kuran temel unsurlar bu mekanizmaya dahil edilebilir mi meselesi, Cezer\u00ee\u2019nin 12. y\u00fczy\u0131ldaki otomat tasar\u0131m\u0131 felsefesini hat\u0131rlatmaktad\u0131r. Cezer\u00ee, canl\u0131l\u0131\u011f\u0131n d\u0131\u015fsal formunu ve i\u015fleyi\u015f mant\u0131\u011f\u0131n\u0131 (fonksiyonelli\u011fini) mekanize ederek, \u201cmakineye ne kadar hayat \u00fcflenebilir?\u201d sorusunun ilk fiziksel deneylerini yapm\u0131\u015ft\u0131r. Bu noktada Cezer\u00ee\u2019nin makineleri, pozitif bilimlerin d\u00fcnyay\u0131 cans\u0131z kabul eden indirgemeci yakla\u015f\u0131m\u0131na kar\u015f\u0131n, varl\u0131\u011f\u0131n her zerresinin bir zikir ve gaye i\u00e7inde oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne sahip kadim \u0130slam metafizi\u011finin teknik birer tezah\u00fcr\u00fc gibidir. Cezer\u00ee asl\u0131nda canl\u0131l\u0131\u011f\u0131n mekanik olarak taklit edilebilece\u011fini kan\u0131tlayarak, bug\u00fcn cyborg dedi\u011fimiz \u201cinsan-makine\u201d birle\u015fiminin teknik ve felsefi zeminini haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Tarihsel s\u00fcre\u00e7te bu antinomiyi derinle\u015ftiren filozoflar\u0131 ele alan T\u00fcrer, meseleyi Aristoteles\u2019e dayand\u0131rd\u0131. Aristoteles, varolu\u015fa bir teleoloji (gayelilik) getirmi\u015f ve her varl\u0131\u011f\u0131n kendi i\u00e7inde bir ere\u011fe do\u011fru hareket etti\u011fini savunmu\u015ftur. Ancak modernite ile birlikte bu durum k\u00f6kten sars\u0131lm\u0131\u015ft\u0131r. Francis Bacon ve Ren\u00e9 Descartes, bilimin geli\u015febilmesi i\u00e7in do\u011fan\u0131n metafizik y\u00fcklerden yani gayelerden ar\u0131nd\u0131r\u0131lmas\u0131 gerekti\u011fini savunmu\u015flard\u0131r. \u00d6zellikle Spinoza, evrendeki i\u015fleyi\u015fin bir \u00fc\u00e7genin i\u00e7 a\u00e7\u0131lar\u0131n\u0131n toplam\u0131 gibi zorunlu bir nedensellik i\u00e7inde akt\u0131\u011f\u0131n\u0131, buna d\u0131\u015far\u0131dan bir gaye atfetmenin zihinsel bir y\u00fck oldu\u011funu ifade etmi\u015ftir. Hocam\u0131z, bu noktada Charles Sanders Peirce\u2019\u0131n \u201cAra\u015ft\u0131rman\u0131n \u00f6n\u00fcn\u00fc t\u0131kama\u201d (Don\u2032t block the inquiry) uyar\u0131s\u0131n\u0131 hat\u0131rlatarak, gayelilik ad\u0131na yap\u0131lan metafiziksel dayatmalar\u0131n bazen bilimsel merak\u0131 fel\u00e7 edebilece\u011fine dikkat \u00e7ekti.<\/p>\n\n\n\n
Dersin a\u011f\u0131rl\u0131k merkezini olu\u015fturan bir di\u011fer isim ise Immanuel Kant oldu. Kant, \u201cNas\u0131l ahlakl\u0131 olmal\u0131y\u0131m?\u201d ve \u201cNas\u0131l bilmeliyim?\u201d sorular\u0131yla \u201cNi\u00e7in\u201dden \u201cNas\u0131l\u201da bir y\u00f6nelim ba\u015flatarak felsefede bir Kopernik devrimi yapm\u0131\u015ft\u0131r. Kant\u2019a g\u00f6re do\u011faya nesnel bir gaye y\u00fcklemek \u00e7eli\u015fkilere (antinomiye) yol a\u00e7ar; bu nedenle gayelilik ancak \u00f6znel bir ilke olarak insan zihninde yer bulabilir. Bu d\u00fc\u015f\u00fcnsel zemin, Charles Darwin ile biyolojik bir d\u00f6n\u00fc\u015f\u00fcme u\u011fram\u0131\u015ft\u0131r. Darwin, \u201cG\u00f6z g\u00f6rmek i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r\u201d \u015feklindeki klasik teleolojiyi sarsarak; g\u00f6rmeye yarayan yap\u0131lar\u0131n, se\u00e7ilim ve adaptasyon s\u00fcre\u00e7leri sonunda kal\u0131c\u0131 oldu\u011funu kan\u0131tlam\u0131\u015ft\u0131r. B\u00f6ylece y\u00fcce gayeler yerini lokal ve sistemsel i\u015flevlere b\u0131rakm\u0131\u015ft\u0131r. John Dewey de bu s\u00fcreci \u201cGerek\u00e7enin arkaya konulmas\u0131\u201d olarak yorumlam\u0131\u015f, do\u011fadaki g\u00fczelli\u011fi (\u00e7i\u00e7eklerin rengi gibi) Tanr\u0131sal bir estetik gayeden ziyade, t\u00fcr\u00fcn devam\u0131 i\u00e7in bir mekanizma olarak okumu\u015ftur.
Hocam\u0131z, modern d\u00fc\u015f\u00fcncenin bir di\u011fer kutbu olarak Michel Foucault\u2019ya de\u011findi. Foucault, tarihi ve do\u011fay\u0131 zorunlu bir amaca do\u011fru giden bir s\u00fcre\u00e7 olarak g\u00f6rmenin tehlikelerine i\u015faret eder. Onun i\u00e7in tarih zorunlu bir gaye de\u011fil, k\u0131r\u0131lmalar, olas\u0131l\u0131klar ve iktidar-bilgi a\u011flar\u0131n\u0131n bir sonucudur. Mekanizmi ele\u015ftirirken, yerine \u00e7ok merkezli ve da\u011f\u0131n\u0131k bir a\u00e7\u0131klama modeli \u00f6nerir. Yine bu ba\u011flamda Robert Wiener ve g\u00fcn\u00fcm\u00fcz\u00fcn \u201cDo\u011falla\u015ft\u0131r\u0131lm\u0131\u015f Teleoloji\u201d (Naturalized Teleology) kavramlar\u0131 \u00fczerinden, organizmalar\u0131n ne tamamen makine ne de tamamen bilin\u00e7li birer ama\u00e7 g\u00fcd\u00fcc\u00fc oldu\u011funu, kendi dengesini koruyan (Homeostasis) sistemler oldu\u011funu ifade etti.<\/p>\n\n\n\n
Dersin sonu\u00e7 b\u00f6l\u00fcm\u00fcnde Prof. Dr. Celal T\u00fcrer, \u0130slam d\u00fcnyas\u0131n\u0131n bilimsel durgunlu\u011funu bu antinomi \u00fczerinden analiz etti. 12. y\u00fczy\u0131la kadar M\u00fcsl\u00fcmanlar\u0131n astronomi ve t\u0131p (kan dola\u015f\u0131m\u0131n\u0131n ke\u015ffi gibi) alanlar\u0131ndaki muazzam ba\u015far\u0131lar\u0131n\u0131n s\u0131rr\u0131, nedensellik ile Tanr\u0131sal irade aras\u0131nda bir uyumsuzluk g\u00f6rmemeleriydi. Ancak ne zaman ki \u201cNas\u0131l\u201d sorusu terk edilip sadece \u201cNi\u00e7in\u201d (Hikmet) sorusuna s\u0131\u011f\u0131n\u0131ld\u0131, o zaman \u00fcretim durdu. Hocam\u0131z, \u0130hsan Fazl\u0131o\u011flu\u2019nun vurgusuna kat\u0131larak; \u201cNi\u00e7in\u201di s\u00f6yleyen birinin e\u011fer \u201cNas\u0131l\u201d\u0131 (ahlak\u0131n nas\u0131l\u0131, birli\u011fin nas\u0131l\u0131, bilimin nas\u0131l\u0131) s\u00f6yleyemiyorsa dikkate al\u0131nmamas\u0131 gerekti\u011fini belirtti.<\/p>\n\n\n\n
Netice itibar\u0131yla; b\u00fcy\u00fck medeniyetler t\u00fcmel iddialarla ba\u015flasa da ancak tikeller alan\u0131na (yani nas\u0131l\u2019a) inebildikleri \u00f6l\u00e7\u00fcde kal\u0131c\u0131 olurlar. \u0130slam d\u00fc\u015f\u00fcncesi bug\u00fcn yapay zek\u00e2, adaletsizlik ve teknoloji gibi \u201cNas\u0131l\u201da dair sorunlara, kendi metafizik derinli\u011fini kaybetmeden, ancak mekanizmin dilini de \u0131skalamadan cevap vermek zorundad\u0131r. Teorinin (Ni\u00e7in) prati\u011fe (Nas\u0131l) galip geldi\u011fi bir d\u00fcnyada aksiyon m\u00fcmk\u00fcn de\u011fildir. Ger\u00e7ek hakikat aray\u0131\u015f\u0131, Newton\u2019un elman\u0131n d\u00fc\u015f\u00fc\u015f\u00fcndeki \u201cNas\u0131l\u201d\u0131 bulmas\u0131 gibi, hikmet ile tekni\u011fi ayn\u0131 potada eritebilen bir \u201cB\u00fct\u00fcnc\u00fcl Yakla\u015f\u0131m\u201ddan ge\u00e7mektedir.<\/p>\n\n\n\n
Prof. Dr. Celal T\u00fcrer, bu haftaki dersinde insan do\u011fas\u0131n\u0131n ve varolu\u015fun en temel gerilim hatlar\u0131ndan biri olan Gayelilik (Teleology) ve Mekanizm (Mechanism) antinomisini merkeze alarak, bu iki kavram\u0131n tarihsel s\u00fcre\u00e7teki \u00e7at\u0131\u015fmas\u0131n\u0131 ve modern d\u00fcnyadaki izd\u00fc\u015f\u00fcmlerini derinlemesine analiz etti. Hocam\u0131z, dersin ba\u015f\u0131nda be\u015fer\u00ee zihnin d\u00fcnyay\u0131 anlamland\u0131r\u0131rken daima iki soru aras\u0131nda gidip geldi\u011fini vurgulad\u0131: \u201cNi\u00e7in?\u201d ve \u201cNas\u0131l?\u201d. … <\/p>\n