Prof. Dr. Celal T\u00fcrer\u2019in bu haftaki dersi, insan zihnini ve ya\u015fam\u0131n\u0131 me\u015fgul eden en karma\u015f\u0131k “antinomi”lerden biri olan \u00f6zg\u00fcrl\u00fck ve determinizm meselesine odaklanan derinlikli bir ke\u015fif yolculu\u011fuydu. Hocam\u0131z, dersin ba\u015flang\u0131c\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn sadece kitaplarda kalan soyut bir kavram olmad\u0131\u011f\u0131n\u0131, do\u011frudan insan\u0131n “varolu\u015fu” ve sorumlulu\u011fuyla ilgili oldu\u011funu vurgulad\u0131. Evrendeki her \u015fey \u00f6nceden belirlenmi\u015f ve ka\u00e7\u0131n\u0131lmaz bir yasaya g\u00f6re hareket etseydi, ahlak, ceza ve \u00f6d\u00fcl gibi kavramlar\u0131n bir anlam\u0131 kalmazd\u0131. Bu nedenle felsefe, \u015fu can al\u0131c\u0131 sorudan hareket etti: Bizler ger\u00e7ekten karar verici \u00f6zneler miyiz, yoksa devasa bir kozmik makinenin k\u00fc\u00e7\u00fck birer di\u015flisi miyiz? Bu \u00e7er\u00e7evede, \u00fc\u00e7 farkl\u0131 felsefi ekol\u00fcn perspektifi mercek alt\u0131na al\u0131nd\u0131:<\/p>\n\n\n\n
\u2022\u2060 \u2060Sert Determinizm: Her olay\u0131n \u00f6nceden belirlenmi\u015f fiziksel veya metafiziksel bir nedeni oldu\u011funu ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn sadece bir ill\u00fczyondan ibaret oldu\u011funu savundu.<\/p>\n\n\n\n
\u2022\u2060 \u2060Libertaryanizm: \u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc mutlak bir \u015fekilde m\u00fcdafaa ederek, insan\u0131n neden-sonu\u00e7 zincirinin d\u0131\u015f\u0131na \u00e7\u0131karak karar verebilece\u011fini ileri s\u00fcrd\u00fc.<\/p>\n\n\n\n
\u2022\u2060 \u2060Yumu\u015fak Determinizm (Ba\u011fda\u015f\u0131mc\u0131l\u0131k): Spinoza\u2019n\u0131n ba\u015f\u0131n\u0131 \u00e7ekti\u011fi bu yakla\u015f\u0131m, \u00f6zg\u00fcrl\u00fc\u011f\u00fc do\u011fa yasalar\u0131n\u0131 bozmakta de\u011fil, bu yasalar\u0131 ak\u0131lla kavramakta ve bu evrensel s\u00fcrece iradi olarak kat\u0131lmakta buldu. Spinoza\u2019n\u0131n Natura Naturans (Yaratan Do\u011fa) ve Natura Naturata (Yarat\u0131lan Do\u011fa) ayr\u0131m\u0131, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn zorunlulu\u011fun bilgisine dayand\u0131\u011f\u0131n\u0131 g\u00f6stererek Deleuze, Derrida ve Marx gibi d\u00fc\u015f\u00fcn\u00fcrler \u00fczerinde de derin izler b\u0131rakt\u0131.<\/p>\n\n\n\n
Tarihsel diyalektik i\u00e7erisinde Hegel\u2019in modern d\u00fc\u015f\u00fcncedeki zirvesine temas edildi. Hegel\u2019e g\u00f6re \u00f6zg\u00fcrl\u00fck, sadece iki se\u00e7enek aras\u0131nda bir tercih de\u011fil, tarihsel ve diyalektik bir s\u00fcre\u00e7ti. Hocam\u0131z, Hegel\u2019in “Tanr\u0131\u2019y\u0131 tarihin i\u00e7ine indirdi\u011fini” belirterek, \u00f6zg\u00fcrl\u00fc\u011f\u00fc kendi bilincine varan ve kendini ger\u00e7ekle\u015ftiren “Ruh” (Geist) olarak tan\u0131mlad\u0131. Tez ve antitezden senteze giden bu yolculukta devlet, sanat ve din, insan\u0131n “vehim olan \u00f6zg\u00fcrl\u00fckten” “akli olan \u00f6zg\u00fcrl\u00fc\u011fe” ula\u015ft\u0131\u011f\u0131 zeminler olarak sunuldu. Ancak hocam\u0131z, modern toplumda bireyin kendini ger\u00e7ekle\u015ftirme yollar\u0131n\u0131n teknolojik ve sosyal sistemlerle daralmas\u0131 \u00fczerine ele\u015ftirel bir soru sordu.<\/p>\n\n\n\n
Dersin teolojik boyutunda, “Tanr\u0131\u2019n\u0131n mutlak kudreti” ile “insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc” aras\u0131ndaki gerilim incelendi. Muhammed \u0130kbal\u2019in, Tanr\u0131\u2019n\u0131n insan\u0131 “sorumlu” k\u0131lmak ad\u0131na kendi kudret alan\u0131ndan bir mesafe a\u00e7t\u0131\u011f\u0131 (kendini s\u0131n\u0131rlad\u0131\u011f\u0131) y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015f\u00fc tart\u0131\u015f\u0131ld\u0131. Ayr\u0131ca Musa Carullah Bigiyef\u2019in “Rahmet-i \u0130lahiye” d\u00fc\u015f\u00fcncesi \u00fczerinden, s\u0131n\u0131rl\u0131 bir hayat i\u00e7in \u00f6ng\u00f6r\u00fclen sonsuz ceza mant\u0131\u011f\u0131 sorgulanarak; \u00f6zg\u00fcrl\u00fck, adalet ve rahmetin ayn\u0131 potada nas\u0131l eridi\u011fi g\u00f6sterildi.<\/p>\n\n\n\n
Hannah Arendt\u2019in perspektifiyle \u00f6zg\u00fcrl\u00fck ve hak ili\u015fkisi de analiz edildi. Arendt\u2019in haklar\u0131 “ontolojik” bir temel olarak g\u00f6rmesi, ancak \u00f6zg\u00fcrl\u00fc\u011f\u00fc kamusal alandaki “eylem” (Action) ve m\u00fccadeleye ba\u011flamas\u0131 dersin \u00f6nemli bir ba\u015fl\u0131\u011f\u0131yd\u0131. “K\u00f6t\u00fcl\u00fc\u011f\u00fcn S\u0131radanl\u0131\u011f\u0131” \u00f6rne\u011fi \u00fczerinden, akl\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc emirlere teslim eden insan\u0131n nas\u0131l ruhsuz bir sava\u015f arac\u0131na d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc hat\u0131rlat\u0131ld\u0131; ele\u015ftirel d\u00fc\u015f\u00fcncenin yasakland\u0131\u011f\u0131 dini veya siyasi yap\u0131lar\u0131n insanl\u0131\u011f\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fc vurguland\u0131.<\/p>\n\n\n\n
Sonu\u00e7 olarak ders; bilim, felsefe, sanat ve dinin \u00f6zg\u00fcrle\u015ftirici g\u00fcc\u00fcn\u00fc ele alarak tamamland\u0131. Din\u00ee d\u00fc\u015f\u00fcncenin ba\u011fnazl\u0131\u011fa d\u00fc\u015fmemesi i\u00e7in i\u00e7tihat ve \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 geni\u015fletmesi gerekti\u011fi belirtildi. Son 40 y\u0131lda kad\u0131nlar\u0131n sosyal ve dini stat\u00fcs\u00fcndeki de\u011fi\u015fimler bu \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin bir meyvesi olarak sunuldu. Modern devletin korkun\u00e7 bir “Leviathan” de\u011fil, sivil toplumla denetlenen bir “hizmetkar devlet” olmas\u0131 gerekti\u011fi ifade edildi. Nihai tahlilde dersin \u00f6zeti \u015fuydu: \u0130nsan “\u00f6zg\u00fcrl\u00fc\u011fe mahk\u00fbmdur” ve bu \u00f6zg\u00fcrl\u00fck ancak ak\u0131l, m\u00fccadele ve s\u0131n\u0131rlar\u0131n tan\u0131nmas\u0131yla in\u015fa edilebilirdi.<\/p>\n\n\n\n
Prof. Dr. Celal T\u00fcrer\u2019in bu haftaki dersi, insan zihnini ve ya\u015fam\u0131n\u0131 me\u015fgul eden en karma\u015f\u0131k “antinomi”lerden biri olan \u00f6zg\u00fcrl\u00fck ve determinizm meselesine odaklanan derinlikli bir ke\u015fif yolculu\u011fuydu. Hocam\u0131z, dersin ba\u015flang\u0131c\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn sadece kitaplarda kalan soyut bir kavram olmad\u0131\u011f\u0131n\u0131, do\u011frudan insan\u0131n “varolu\u015fu” ve sorumlulu\u011fuyla ilgili oldu\u011funu vurgulad\u0131. Evrendeki her \u015fey \u00f6nceden belirlenmi\u015f ve ka\u00e7\u0131n\u0131lmaz bir yasaya … <\/p>\n