{"id":5196,"date":"2017-07-27T11:07:02","date_gmt":"2017-07-27T09:07:02","guid":{"rendered":"https:\/\/baraka.cc\/?p=5196"},"modified":"2017-07-27T11:07:02","modified_gmt":"2017-07-27T09:07:02","slug":"degisimin-felsefesi-tahsin-oygar","status":"publish","type":"post","link":"https:\/\/baraka.cc\/?p=5196","title":{"rendered":"De\u011fi\u015fimin Felsefesi- Tahsin Oygar"},"content":{"rendered":"

Argasdi say\u0131 47’den de\u011fi\u015fimin felsefesi isimli makalemiz… Ayr\u0131ca dergimize gazete bayiilerinden, Baraka k\u00fclt\u00fcr Merkezinden ve b\u00f6lgelerde ger\u00e7ekle\u015ftirece\u011fimiz sat\u0131\u015flar\u0131m\u0131zdan ula\u015fabilirsiniz, keyifli okumalar dileriz.<\/p>\n

***<\/p>\n

Evrende her \u015fey de\u011fi\u015fir, hi\u00e7bir \u015fey ayn\u0131 kalmaz, mutlaka bir \u015fekilde hareket eder. Halbuki hangimiz bir durup d\u00fc\u015f\u00fcnmek, bir durup anlamak, bir durup nefes almak yani bir durmak, istemez ki? Ya\u015famlar\u0131m\u0131zda en \u00e7ok arad\u0131\u011f\u0131m\u0131z \u015fey dinginlik, haz\u0131m ve huzur de\u011fil mi? Alg\u0131sal d\u00fczeyde durmak, tabii ki m\u00fcmk\u00fcn, g\u00fczel bir a\u011fac\u0131n g\u00f6lgesinde uzan\u0131p ya\u015fam\u0131n\u0131z\u0131 d\u00fc\u015f\u00fcnebilirsiniz ama bilmelisiniz ki hareket ve de\u011fi\u015fim devam ediyor. A\u011fa\u00e7 de\u011fi\u015fiyor, g\u00f6lge de\u011fi\u015fiyor, siz de\u011fi\u015fiyorsunuz ve daha neler, neler\u2026<\/p>\n

Antik ve Orta \u00c7a\u011f\u2019da De\u011fi\u015fim ve Diyalektik<\/b><\/p>\n

Diyalektik s\u00f6zc\u00fc\u011f\u00fc, \u201ckonu\u015fmak\u201d<\/i>, \u201cdiyalog\u201d, \u201ctart\u0131\u015fmak\u201d <\/i>anlam\u0131na gelen dialegein\u2019<\/i>den t\u00fcremi\u015f bir kelimedir. Antik \u00c7a\u011f filozoflar\u0131 \u00f6zellikle Eleal\u0131 Zenon, K\u0131br\u0131sl\u0131 Zenon, Sokrates, Platon ve Aristotales diyalektik d\u00fc\u015f\u00fcnme sistemine \u00f6nemli katk\u0131larda bulunmu\u015ftur.<\/p>\n

Herakleitos diyor ki \u201cVarl\u0131k dinginli\u011fi de\u011fi\u015fimde bulur\u201d<\/i><\/b>. <\/i>Bir\u00e7ok anlamda do\u011fru de\u011fil mi sizce de? Asl\u0131nda filozof, varl\u0131\u011f\u0131n olu\u015fumunun hareket ve de\u011fi\u015fimin i\u00e7inde ger\u00e7ekle\u015fti\u011fini s\u00f6ylemek istiyor. \u201cAyn\u0131 nehirde iki kez y\u0131kanamazs\u0131n\u201d<\/i><\/b> s\u00f6z\u00fcn\u00fcn de sahibi olan Antik \u00c7a\u011f filozoflar\u0131ndan Herakleitos, ilk y\u0131kand\u0131\u011f\u0131n\u0131z nehrin suyu, s\u0131cakl\u0131\u011f\u0131, molek\u00fclleri, ta\u015f\u0131, yosunu, bal\u0131\u011f\u0131 ile sonradan y\u0131kand\u0131\u011f\u0131n\u0131z\u0131n ayn\u0131 olmad\u0131\u011f\u0131n\u0131 ve ayr\u0131ca ilk y\u0131kanan sizin h\u00fccrelerinizin, fikirlerinizin, t\u00fcylerinizin, k\u00fc\u00e7\u00fck yara izinizin k\u0131sacas\u0131 kendinizin hi\u00e7bir zaman ilk y\u0131kanan ile ayn\u0131 olamayaca\u011f\u0131n\u0131 g\u00fc\u00e7l\u00fc bir \u015fekilde ifade ediyor. Herakleitos her \u015feyin kar\u015f\u0131tl\u0131klar\u0131 ile var olabildi\u011fini bunun da mutlaka de\u011fi\u015fim ve hareketi i\u00e7erdi\u011fini savunur. Bir \u015feyin kar\u015f\u0131s\u0131ndaki \u015fey (z\u0131tt\u0131) ile anlam bulmas\u0131 ve\/veya var olmas\u0131 tabii ki z\u0131tlar\u0131n sava\u015f\u0131 sayesinde ger\u00e7ekle\u015fiyor iddias\u0131nda. Bu fikirleri ile diyalekti\u011fin Antik \u00c7a\u011f\u2019daki ilk \u00f6nc\u00fclerinden oluyor Herakleitos. Filozofumuz, z\u0131tlar\u0131n sava\u015f\u0131 ve birli\u011fi mevzusunu derinle\u015ftirip, varl\u0131\u011f\u0131n hem var oldu\u011funu hem de var olmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrerek \u00f6rnek veriyor; ye\u015fil bir yapra\u011f\u0131n bir s\u00fcre sonra k\u0131rm\u0131z\u0131ya d\u00f6n\u00fc\u015fmesini ele alarak. \u00d6nceleri canl\u0131 ye\u015fil yaprak var idi. Yapra\u011f\u0131n \u00f6len k\u0131s\u0131mlar\u0131 ise k\u0131rm\u0131z\u0131 ki ye\u015filin i\u00e7inde var olmas\u0131na ra\u011fmen yok denecek kadar azd\u0131. Ye\u015fil ile k\u0131rm\u0131z\u0131n\u0131n sava\u015f\u0131 (kar\u015f\u0131tlar\u0131n sava\u015f\u0131) bir s\u00fcre devam ettikten sonra yaprak k\u0131rm\u0131z\u0131ya d\u00f6nm\u00fc\u015ft\u00fcr. \u015eimdi ye\u015fil yok denecek kadar azd\u0131r. De\u011fi\u015fim sonucunda, k\u0131rm\u0131z\u0131 vard\u0131r, ye\u015fil ise yok olmu\u015ftur. Oysa ye\u015fil olmazsa, k\u0131rm\u0131z\u0131 da var olmayacakt\u0131r (kar\u015f\u0131tlar\u0131n birli\u011fi).<\/p>\n

 <\/p>\n

Klasik Alman Felsefesinde\u2026 <\/b><\/p>\n

D\u00fcnyay\u0131 yorumlamak, anlamak iste\u011fi Antik ve Orta \u00c7a\u011f filozoflar\u0131n\u0131n yan\u0131 s\u0131ra Klasik Alman Felsefesinde de olduk\u00e7a \u00f6nemli bir yer tutmu\u015ftur ve tabii ki de Kant\u2019tan Goethe\u2019ye t\u00fcm filozof ve d\u00fc\u015f\u00fcn\u00fcrler diyalektik y\u00f6ntemi kullanm\u0131\u015f ve geli\u015ftirmi\u015ftir. Bu anlamda diyalekti\u011fin geli\u015fim ser\u00fcveninde Hegel\u2019e \u00f6zel bir parantez a\u00e7mak gerekmektedir, \u00e7\u00fcnk\u00fc diyalekti\u011fin ilkelerini, idealist bir yakla\u015f\u0131mla da olsa ilk kez orada g\u00f6r\u00fcyoruz. Hegel; \u00e7eli\u015fki, de\u011fi\u015fim ve hareketin ya\u015fam\u0131n kayna\u011f\u0131 oldu\u011funu ortaya koyarak ilkeleri, tez-antitez-sentez zeminine oturtur. Fakat Hegel\u2019in idealist yakla\u015f\u0131m\u0131ndaki eksiklik, evreni fikir ve d\u00fc\u015f\u00fcncelerin maddele\u015fmi\u015f hali olarak alg\u0131lamas\u0131d\u0131r. Yani, Hegel d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc i\u00e7in evrenin var oldu\u011funu iddia eder.<\/p>\n

\"degissim\"<\/a><\/p>\n

Ve Marksizm<\/b><\/p>\n

Karl Marx, Hegel\u2019in diyalekti\u011fini al\u0131r ve tersine \u00e7evirir. \u0130dealist yakla\u015f\u0131m\u0131n yerine materyalist yakla\u015f\u0131m\u0131 koyar. Marx’a g\u00f6re Hegel, d\u00fcnyan\u0131n genel bir teorisini sa\u011flamay\u0131, anlamay\u0131, yorumlamay\u0131 ama\u00e7lar. Hegel i\u00e7in d\u00fcnya, ilk bak\u0131\u015fta, \u015fu ya da bu \u015fekilde do\u011fan\u0131n ve insan\u0131n var olmas\u0131 ve insanl\u0131k tarihinin bu \u015fekilde olmas\u0131 i\u00e7in hi\u00e7bir a\u00e7\u0131k neden olmamas\u0131 anlam\u0131nda garip ve \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. Maddeyi \u00f6n plana alan Marx, maddenin fikri olu\u015fturdu\u011funu, de\u011fi\u015ftirdi\u011fini ve sonra fikrin de maddeyi d\u00f6n\u00fc\u015ft\u00fcr\u00fcp olu\u015fturdu\u011funu savunur. Marx, diyalektik y\u00f6ntemin, somuttan ba\u015flayarak soyutlama vas\u0131tas\u0131yla d\u00fc\u015f\u00fcncedeki somuta ula\u015fmas\u0131 oldu\u011funu iddia eder ve d\u00fcnyay\u0131 yaln\u0131z yorumlamak de\u011fil onu de\u011fi\u015ftirmek i\u00e7in diyalekti\u011fi kullan\u0131r. \u015eu \u00fcnl\u00fc s\u00f6z\u00fc: \u201cFilozoflar d\u00fcnyay\u0131 yaln\u0131zca \u00e7e\u015fitli bi\u00e7imlerde yorumlam\u0131\u015flard\u0131r; oysa sorun onu de\u011fi\u015ftirmektir.\u201d<\/i><\/b> <\/i>i\u015fte tam da bu noktada devreye girer. Toplum ve d\u00fcnya s\u00fcrekli bir de\u011fi\u015fim i\u00e7erisindedir. E\u011fer herhangi bir noktada ona m\u00fcdahale edebilmek istiyorsan\u0131z diyalektik bir y\u00f6ntem kullanmal\u0131s\u0131n\u0131z. Bertell Ollman Diyalekti\u011fin Dans\u0131 kitab\u0131nda \u015f\u00f6yle sorar: \u201cSiz hi\u00e7 hareket halindeki bir arabaya binmeye \u00e7al\u0131\u015ft\u0131n\u0131z m\u0131?\u201d<\/i> <\/b>Cevab\u0131n\u0131 vermeden \u00f6nce yazar d\u00fcnyan\u0131n son y\u00fczy\u0131lda ne kadar \u00e7ok ve h\u0131zl\u0131 de\u011fi\u015fim i\u00e7erisinde oldu\u011funu, sava\u015flar, ekonomik krizler, insan ve do\u011fan\u0131n talan\u0131 gibi ne kadar fazla belayla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131m\u0131z\u0131 okuyucunun d\u00fc\u015f\u00fcnmesini ister. Bu de\u011fi\u015fim ne h\u0131zla ve nereye do\u011fru ger\u00e7ekle\u015fiyor? \u0130nsanl\u0131\u011f\u0131n ve do\u011fan\u0131n iyili\u011fine do\u011fru olmad\u0131\u011f\u0131 kesin. T\u00fcm bunlara dur diyebilmenin, bunlar\u0131 insanl\u0131k ve do\u011fa yarar\u0131na de\u011fi\u015ftirebilmenin imkan\u0131 nedir? Bunu kendisine dert edenler i\u00e7in en \u00f6nemli anahtar, Marksizm\u2019in kendisidir. \u00c7\u00fcnk\u00fc Marksizm de\u011fi\u015fim halindeki toplumu ve d\u00fcnyay\u0131 sistemli bir \u015fekilde incelemeye \u00e7al\u0131\u015f\u0131r. \u0130\u00e7inde bulundu\u011fumuz kapitalist sistem, k\u00fc\u00e7\u00fck bir az\u0131nl\u0131k s\u0131n\u0131f\u0131n keyfi \u00e7\u0131karlar\u0131 i\u00e7in t\u00fcm d\u00fcnyay\u0131 harc\u0131yor. Marksizm toplumsal ili\u015fkileri, \u00fcretim ili\u015fkilerini, de\u011fi\u015fimin dinamiklerini, sistemin k\u00f6kenini ve evirilece\u011fi olas\u0131 bi\u00e7imleri anlamaya \u00e7al\u0131\u015f\u0131r. Marksizm diyalektik y\u00f6ntemi pratikte s\u0131n\u0131f m\u00fccadelesi ile birle\u015ftirerek, bug\u00fcn\u00fcn ezilenlerinin ve d\u00fcnyan\u0131n kurtulu\u015fu i\u00e7in elinize k\u00fcre\u011fi veriyor. Size de art\u0131k kapitalizmin mezar\u0131n\u0131 kazmak kal\u0131yor.<\/p>\n

 <\/p>\n

\u00a0<\/i><\/i><\/p>\n

\u00a0<\/b><\/p>\n

Kaynaklar:<\/p>\n

Diyalekti\u011fin Dans\u0131 \u2013 Bertell Ollman<\/p>\n

Diyalektik D\u00fc\u015f\u00fcncenin Tarihi \u2013 Selahattin Hilav<\/p>\n

http:\/\/bit.ly\/2rZDRHU<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Argasdi say\u0131 47’den de\u011fi\u015fimin felsefesi isimli makalemiz… Ayr\u0131ca dergimize gazete bayiilerinden, Baraka k\u00fclt\u00fcr Merkezinden ve b\u00f6lgelerde ger\u00e7ekle\u015ftirece\u011fimiz sat\u0131\u015flar\u0131m\u0131zdan ula\u015fabilirsiniz, keyifli okumalar dileriz. *** Evrende her<\/p>\n","protected":false},"author":7,"featured_media":5197,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[40,67,44,9,42,1,39],"tags":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/baraka.cc\/wp-content\/uploads\/2017\/07\/degissim.jpg","jetpack_shortlink":"https:\/\/wp.me\/p4eHWX-1lO","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/5196"}],"collection":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5196"}],"version-history":[{"count":1,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/5196\/revisions"}],"predecessor-version":[{"id":5198,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/5196\/revisions\/5198"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/media\/5197"}],"wp:attachment":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5196"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5196"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5196"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}