M\u00fctefekkir Program\u0131’n\u0131n bu son dersinde Prof. Dr. Celal T\u00fcrer, 14 haftal\u0131k entelekt\u00fcel ser\u00fcveni ku\u015fat\u0131c\u0131 bir \u00e7er\u00e7eveye oturtmu\u015ftur. Dersin merkezinde, insan ile varl\u0131k aras\u0131ndaki irtibat\u0131 kuran yegane yeti olan “d\u00fc\u015f\u00fcnme” eylemi yer alm\u0131\u015ft\u0131r. Hocam\u0131z, d\u00fc\u015f\u00fcnmenin salt epistemolojik bir s\u00fcre\u00e7 olmad\u0131\u011f\u0131n\u0131; estetik, bilimsel ve dini d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin her birinin b\u00fcy\u00fck harfle “D\u00fc\u015f\u00fcnme” \u00e7at\u0131s\u0131 alt\u0131nda topland\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Zihnin bilinenden bilinmeyene hareketi olan klasik tan\u0131m\u0131n \u00f6tesine ge\u00e7ilerek, meselenin ontolojik boyutu Heidegger felsefesi ekseninde temellendirilmi\u015ftir.<\/p>\n\n\n\n
Heidegger\u2019in d\u00fc\u015f\u00fcnce atlas\u0131ndan hareketle, d\u00fc\u015f\u00fcnmenin d\u00f6rt temel vechi \u00fczerinde durulmu\u015ftur. \u0130lki, d\u00fc\u015f\u00fcnmenin “varl\u0131\u011f\u0131n \u00e7a\u011fr\u0131s\u0131na kulak vermek” oldu\u011fudur. D\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n \u00e7obanl\u0131\u011f\u0131n\u0131 yapmak ve onu kelam\u0131n evinde korumakt\u0131r. \u0130kinci olarak d\u00fc\u015f\u00fcnme, varl\u0131k topra\u011f\u0131na “saban vurmak” olarak nitelendirilmi\u015ftir. Ahmet \u0130nam\u2019\u0131n yerinde tespitiyle, tazelenmeyen kavramlar\u0131n “kokaca\u011f\u0131” ger\u00e7e\u011finden hareketle, d\u00fc\u015f\u00fcnme topra\u011f\u0131n\u0131n daima s\u00fcr\u00fclmesi ya da tazelenmesi gerekti\u011fi belirtilmi\u015ftir. Bu noktada William James\u2019in “old-fogeyism” (eski kafal\u0131l\u0131k) kavram\u0131na at\u0131f yap\u0131larak, kavramlar\u0131n\u0131 yenileyemeyen zihinlerin kavramlara hakim olamayaca\u011f\u0131; ve b\u00f6ylece tarihin \u00f6znesi de\u011fil; nesnesi olaca\u011f\u0131 uyar\u0131s\u0131 yap\u0131lm\u0131\u015ft\u0131r. Rorty\u2019nin “alet \u00e7antas\u0131” metaforuyla birle\u015ftirilen bu yakla\u015f\u0131mda, kavramlar\u0131n hayat\u0131 daha iyi k\u0131lmak i\u00e7in birer ara\u00e7 oldu\u011fu ve bu ara\u00e7lara h\u00fckmedemeyenlerin stat\u00fckonun mahkumu kalaca\u011f\u0131 ifade edilmi\u015ftir. \u00dc\u00e7\u00fcnc\u00fc vecih, Almanca denken (d\u00fc\u015f\u00fcnmek) ile danken (te\u015fekk\u00fcr etmek) aras\u0131ndaki etimolojik ba\u011f \u00fczerinden kurulmu\u015f; tefekk\u00fcr\u00fcn asl\u0131nda varl\u0131\u011f\u0131n hakk\u0131n\u0131 teslim eden bir “te\u015fekk\u00fcr” eylemi oldu\u011fu belirtilmi\u015ftir. Son olarak d\u00fc\u015f\u00fcnme, belirli bir zaman ve mekanda insan\u0131n kendi varolu\u015f \u00fcslubunu in\u015fa etmesi, kendine mekan a\u00e7mas\u0131 olarak tan\u0131mlanm\u0131\u015ft\u0131r. Esaretin Bedeli filmindeki John Brooks karakteri \u00fczerinden verilen \u00f6rnekle, insan\u0131n bu fani d\u00fcnyada d\u00fc\u015f\u00fcncesi ve b\u0131rakt\u0131\u011f\u0131 izlerle bir “virg\u00fcl” koyarak varolu\u015funa zemin kazand\u0131rd\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
D\u00fc\u015f\u00fcnmenin esasen “Ele\u015ftirel D\u00fc\u015f\u00fcnce” (Critical Thought) oldu\u011funu savunan T\u00fcrer, ele\u015ftirinin k\u00f6kenindeki “elemek” ve “karar vermek” manalar\u0131na dikkat \u00e7ekerek Foucaultcu gelenekten m\u00fclhem “manip\u00fclasyon” tehlikesine de\u011finmi\u015f; devletin ve modern alg\u0131 mekanizmalar\u0131n\u0131n zihni nas\u0131l ku\u015fatt\u0131\u011f\u0131n\u0131 anlatm\u0131\u015ft\u0131r. Bu ku\u015fatmay\u0131 yarma noktas\u0131nda Necati \u00d6ner\u2019in zihniyet analizi devreye sokulmu\u015ftur. \u0130nanma ve olguya dayal\u0131 zihniyetlerin aksine “ele\u015ftirel zihniyetin” do\u011fu\u015ftan gelmedi\u011fi, sonradan kazan\u0131lan ve y\u00f6ntemi fark etmeyi gerektiren bir tav\u0131r oldu\u011fu belirtilmi\u015ftir.<\/p>\n\n\n\n
Tarihsel k\u0131r\u0131lma noktalar\u0131 ele al\u0131n\u0131rken Descartes\u2019\u0131n skolastik zihniyete y\u00f6neltti\u011fi ele\u015ftiriler \u00fczerinde durulmu\u015ftur. Descartes, t\u00fcmdengelimin (deduction) yeni bir bilgi vermedi\u011fini savunarak modern y\u00f6ntemin kap\u0131s\u0131n\u0131 aralam\u0131\u015ft\u0131r. Burada Aristoteles mant\u0131\u011f\u0131n\u0131n “t\u00fcmeller” \u00fczerinden kurdu\u011fu yap\u0131n\u0131n, “tikeller” alan\u0131n\u0131 ihmal etmesi tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015ft\u0131r. Aristoteles fizi\u011finin akli olarak tutarl\u0131 g\u00f6r\u00fcnse de olgusal ger\u00e7eklikle \u00f6rt\u00fc\u015fmedi\u011fi, bu makas\u0131n ancak Galileo ile birlikte varsay\u0131mlar\u0131n s\u0131nanmas\u0131 (hipotez) ve matemati\u011fin devreye girmesiyle kapand\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Modern d\u00f6nemde matemati\u011fin mant\u0131ktan daha \u00fcst\u00fcn bir ara\u00e7 olarak kabul edilmesinin sebebi, onun tikeller alan\u0131n\u0131 yans\u0131tma ve ger\u00e7ekli\u011fi d\u00f6n\u00fc\u015ft\u00fcrme kapasitesi oldu\u011funa dikkat \u00e7eken T\u00fcrer, matemati\u011fin bile t\u0131kand\u0131\u011f\u0131 noktalar oldu\u011funu, Newton mekani\u011finin kuantum alan\u0131nda yetersiz kalmas\u0131 ve \u0130nterstellar filminde tasvir edilen \u00e7ok boyutlu zaman alg\u0131s\u0131 gibi \u00f6rneklerle a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
M\u00fctefekkir Program\u0131’n\u0131n bu son dersinde Prof. Dr. Celal T\u00fcrer, 14 haftal\u0131k entelekt\u00fcel ser\u00fcveni ku\u015fat\u0131c\u0131 bir \u00e7er\u00e7eveye oturtmu\u015ftur. Dersin merkezinde, insan ile varl\u0131k aras\u0131ndaki irtibat\u0131 kuran yegane yeti olan “d\u00fc\u015f\u00fcnme” eylemi yer alm\u0131\u015ft\u0131r. Hocam\u0131z, d\u00fc\u015f\u00fcnmenin salt epistemolojik bir s\u00fcre\u00e7 olmad\u0131\u011f\u0131n\u0131; estetik, bilimsel ve dini d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin her birinin b\u00fcy\u00fck harfle “D\u00fc\u015f\u00fcnme” \u00e7at\u0131s\u0131 alt\u0131nda topland\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Zihnin … <\/p>\n