Bir g\u00fcn evinizdeki ah\u015fap sandalyeye, sonra bir kafedeki metal sandalyeye bakars\u0131n\u0131z. \u0130kisi de sandalyedir; biri s\u0131cak, tan\u0131d\u0131k ve ev i\u00e7idir, di\u011feri so\u011fuk, dayan\u0131kl\u0131 ve kamusal bir mek\u00e2na aittir.<\/p>\n
Benzerlikleri ve ayr\u0131mlar\u0131 d\u00fc\u015f\u00fcnd\u00fck\u00e7e Platon\u2019un eski sorusu belirir: De\u011fi\u015fen \u015feylerin ard\u0131nda de\u011fi\u015fmeyen, kusursuz bir fikir var m\u0131d\u0131r?<\/p>\n
Platon ger\u00e7e\u011fi fikirler d\u00fcnyas\u0131nda arar. Ona g\u00f6re duyular\u0131m\u0131zla g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015feyler, as\u0131l varl\u0131\u011f\u0131n eksik yans\u0131malar\u0131d\u0131r. Kar\u015f\u0131m\u0131zdaki masa, ideal \u201cmasa\u201dn\u0131n tam olmayan bir g\u00f6r\u00fcn\u00fc\u015f\u00fcd\u00fcr. \u0130nsan, ak\u0131l ve e\u011fitim yoluyla bu g\u00f6r\u00fcn\u00fc\u015flerin \u00f6tesine ge\u00e7er; de\u011fi\u015fen nesnelerin arkas\u0131ndaki de\u011fi\u015fmez formlar\u0131 kavramaya \u00e7al\u0131\u015f\u0131r. Ger\u00e7eklik, Platon i\u00e7in, bu kusursuz ve kal\u0131c\u0131 fikirlerde sakl\u0131d\u0131r.<\/p>\n
Fikirleri yaln\u0131zca bulunacak haz\u0131r kal\u0131plar gibi g\u00f6rmek yine de meseleyi daralt\u0131r. \u0130nsan do\u011fay\u0131 g\u00f6zlemlerken kavram da \u00fcretir. Yeni modeller kurar, eski \u00f6l\u00e7\u00fcleri sorgular, d\u00fc\u015f\u00fcncenin s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletir. B\u00f6yle bak\u0131ld\u0131\u011f\u0131nda fikirler, insan\u0131n d\u0131\u015f\u0131nda duran donmu\u015f varl\u0131klar olmaktan \u00e7\u0131kar; insan \u00e7abas\u0131yla yeniden yorumlanan, \u00e7o\u011falan ve bi\u00e7imlenen alanlara d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n
Platon\u2019un fikirleri bir \u00f6l\u00e7\u00fc verir. Fakat her \u00f6l\u00e7\u00fc, zaman\u0131n ve ba\u011flam\u0131n i\u00e7inde yeniden anlam kazan\u0131r. Ma\u011fara alegorisinde insan g\u00f6lgelerden \u0131\u015f\u0131\u011fa do\u011fru y\u00fcr\u00fcr; zincirlerinden kurtulur, d\u0131\u015far\u0131 \u00e7\u0131kar ve g\u00fcne\u015fi g\u00f6r\u00fcr. Yine de g\u00f6lgeler b\u00fct\u00fcn\u00fcyle de\u011fersiz de\u011fildir. Onlar da d\u00fczenin bir y\u00fcz\u00fcn\u00fc, varl\u0131\u011f\u0131n d\u0131\u015f kabu\u011funu g\u00f6sterir. Hakikate y\u00fcr\u00fcy\u00fc\u015f, yaln\u0131zca g\u00f6lgelerden ka\u00e7mak de\u011fil; g\u00f6lgeyle \u0131\u015f\u0131\u011f\u0131n, ke\u015fifle yarat\u0131m\u0131n nas\u0131l i\u00e7 i\u00e7e ge\u00e7ti\u011fini anlamakt\u0131r.<\/p>\n
Platon\u2019un ideal devleti de benzer bir gerilim ta\u015f\u0131r. Herkesin do\u011fas\u0131na uygun bir yer edindi\u011fi d\u00fczen, uyum ve \u00f6l\u00e7\u00fc aray\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Fakat insan de\u011fi\u015fir, bilgi birikir, toplum yeni bi\u00e7imler al\u0131r. Bu y\u00fczden ideal devlet, kapanm\u0131\u015f tek bir plan gibi de\u011fil; yeniden kurulabilen, d\u00f6n\u00fc\u015f\u00fcme a\u00e7\u0131k bir yap\u0131 gibi de d\u00fc\u015f\u00fcn\u00fclebilir. Fikirler keyfili\u011fi s\u0131n\u0131rlar, ama ayn\u0131 zamanda yeni ihtimallere kap\u0131 aralar.<\/p>\n
Platon\u2019un miras\u0131 bize hakikatin yaln\u0131zca g\u00f6ky\u00fcz\u00fcndeki berrak formlarda aranamayaca\u011f\u0131n\u0131 hat\u0131rlat\u0131r. Hakikat, insan\u0131n d\u00fc\u015f\u00fcnme, kavram kurma ve d\u00fcnyayla ili\u015fki bi\u00e7imlerini yenileme \u00e7abas\u0131nda da g\u00f6r\u00fcn\u00fcr olur. Felsefe bu y\u00fczden sadece hakikati bulma u\u011fra\u015f\u0131 de\u011fildir; hakikatin g\u00f6r\u00fcnme bi\u00e7imlerini d\u00f6n\u00fc\u015ft\u00fcrme cesaretidir. \u0130nsan d\u00fc\u015f\u00fcnd\u00fck\u00e7e ve \u00fcrettik\u00e7e, evrensel d\u00fczenin canl\u0131 dokusuna yeni ilmekler atar.<\/p>\n","protected":false},"excerpt":{"rendered":"
Bir g\u00fcn evinizdeki ah\u015fap sandalyeye, sonra bir kafedeki metal sandalyeye bakars\u0131n\u0131z. \u0130kisi de sandalyedir; biri s\u0131cak, tan\u0131d\u0131k ve ev i\u00e7idir, di\u011feri so\u011fuk, dayan\u0131kl\u0131 ve kamusal bir mek\u00e2na aittir. Benzerlikleri ve ayr\u0131mlar\u0131 d\u00fc\u015f\u00fcnd\u00fck\u00e7e Platon\u2019un eski sorusu belirir: De\u011fi\u015fen \u015feylerin ard\u0131nda de\u011fi\u015fmeyen, kusursuz bir fikir var m\u0131d\u0131r? Platon ger\u00e7e\u011fi fikirler d\u00fcnyas\u0131nda arar. Ona g\u00f6re duyular\u0131m\u0131zla g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015feyler, […]<\/p>\n","protected":false},"author":1,"featured_media":35,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"class_list":["post-34","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-platonizm"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/34","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/comments?post=34"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/34\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/35"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=34"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/categories?post=34"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/tags?post=34"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}