G\u00fcnl\u00fck hayat\u0131n i\u00e7inde k\u00fc\u00e7\u00fck bir ku\u015fku belirdi\u011finde, zihin orada fazla oyalanmaz; hemen daha b\u00fcy\u00fck bir soruya y\u00fcr\u00fcr: \u201cBen buna ne kadar g\u00fcveniyorum?\u201d Descartes tam da bu y\u00fcr\u00fcy\u00fc\u015f\u00fcn izini s\u00fcrer. Elinde ne varsa \u00f6nce masaya koyar. Ta\u015f gibi sa\u011flam sand\u0131\u011f\u0131n\u0131 da, y\u0131llard\u0131r do\u011fru bildi\u011fini de yoklar. \u00c7\u00fcnk\u00fc sa\u011flam bir temel aran\u0131yorsa, \u00f6nce \u00e7atlayabilecek yer g\u00f6r\u00fclmelidir. \u015e\u00fcphe, onun d\u00fc\u015f\u00fcncesinde bir duvar de\u011fil, kap\u0131d\u0131r. O kap\u0131n\u0131n ard\u0131nda ise insan\u0131n her \u015feyden ku\u015fku duysa bile d\u00fc\u015f\u00fcnmekten ka\u00e7amayaca\u011f\u0131n\u0131 s\u00f6yleyen o c\u00fcmle belirir: \u201cD\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m.\u201d<\/p>\n
Descartes\u2019\u0131n Tanr\u0131 anlay\u0131\u015f\u0131 da bu aray\u0131\u015f\u0131n i\u00e7inde yer al\u0131r. Tanr\u0131, onun i\u00e7in yaln\u0131zca inanc\u0131n konusu de\u011fildir; hakikatin \u00fczerine d\u00fc\u015fen bir \u0131\u015f\u0131k gibidir. \u0130nsan akl\u0131 kendi ba\u015f\u0131na kolayca t\u00f6kezler. Bir yerde durur, ba\u015fka yerde yan\u0131l\u0131r; kimi zaman kendi g\u00f6lgesini bile ger\u00e7ek san\u0131r. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 bu akla bir dayanak sa\u011flar. B\u00f6ylece Tanr\u0131, uzakta duran soyut bir fikir olmaktan \u00e7\u0131kar; d\u00fc\u015f\u00fcncenin da\u011f\u0131lmas\u0131n\u0131 \u00f6nleyen bir merkez h\u00e2line gelir.<\/p>\n
Zihin ile beden aras\u0131ndaki \u00e7izgi de Descartes\u2019ta belirgindir. Zihin d\u00fc\u015f\u00fcn\u00fcr, tartar, ku\u015fku duyar. Beden yer kaplar, hareket eder, mekanik bir d\u00fczen i\u00e7inde i\u015fler. Zihin i\u00e7e d\u00f6ner; beden d\u0131\u015f d\u00fcnyada g\u00f6r\u00fcn\u00fcr olur. Bu ayr\u0131m, yaln\u0131zca felsefi bir ba\u015fl\u0131k olarak kalmaz. \u0130nsan, bilin\u00e7 ve madde \u00fczerine yap\u0131lan tart\u0131\u015fmalar\u0131n i\u00e7ine s\u0131zar ve h\u00e2l\u00e2 orada durur. \u00c7\u00fcnk\u00fc insan\u0131n ne oldu\u011fu sorusu, biraz da onun hangi yan\u0131n\u0131n konu\u015ftu\u011fuyla ilgilidir.<\/p>\n
Descartes akl\u0131 merkeze koyar. Ona g\u00f6re bilgi, da\u011f\u0131n\u0131k izlenimlerin i\u00e7inden de\u011fil, d\u00fczenli d\u00fc\u015f\u00fcncenin i\u00e7inden \u00e7\u0131kar. A\u00e7\u0131k olmayan \u015feye hemen g\u00fcvenmez. Bir fikir bulan\u0131ksa, zihni ondan geri \u00e7eker. Sezgi ve duygu geri planda kal\u0131r; hakikat aceleyle gelen bir misafir gibi kar\u015f\u0131lanmaz. Hakikat \u00f6l\u00e7\u00fc ister. S\u0131ra ister. Tutarl\u0131l\u0131k ister. Zihin bunlar\u0131 kurabildi\u011fi \u00f6l\u00e7\u00fcde sa\u011flamla\u015f\u0131r.<\/p>\n
Ger\u00e7eklik konusunda da tavr\u0131 keskindir. Duyular insan\u0131 kolayca yan\u0131ltabilir. Uzakta duran bir cisim ba\u015fka g\u00f6r\u00fcn\u00fcr; karanl\u0131kta ayn\u0131 \u00e7izgi ba\u015fka bir \u015feye d\u00f6n\u00fc\u015f\u00fcr. Al\u0131\u015fkanl\u0131k ise zihne kendi yan\u0131lg\u0131s\u0131n\u0131 usulca giydirir. Bu y\u00fczden ger\u00e7e\u011fe ula\u015fmak i\u00e7in g\u00f6z\u00fcn ilk izlenimine de\u011fil, akl\u0131n s\u0131k\u0131 tutu\u015funa yaslanmak gerekir. Ger\u00e7ek olan, zihnin a\u00e7\u0131k ve se\u00e7ik bi\u00e7imde kavrad\u0131\u011f\u0131 \u015feydir; geri kalan\u0131 sisin i\u00e7inde kal\u0131r.<\/p>\n
Burada Panlektik d\u00fc\u015f\u00fcnce, Descartes\u2019\u0131n b\u0131rakt\u0131\u011f\u0131 yerden ba\u015fka bir kap\u0131 a\u00e7ar. Ak\u0131l elbette insan i\u00e7in sa\u011flam bir merdivendir; fakat hakikat her zaman yaln\u0131zca basamak basamak y\u00fckselen d\u00fc\u015f\u00fcncenin sonunda belirmez. Bazen bir fikir, hen\u00fcz ad\u0131 konmadan \u00f6nce i\u00e7imizde do\u011fru bir yere dokunur. Bazen sezgi, uzun bir ak\u0131l y\u00fcr\u00fctmenin varaca\u011f\u0131 e\u015fi\u011fe daha erken ula\u015f\u0131r. Bu sezgi k\u00f6r bir teslimiyet de\u011fildir; ba\u011flam\u0131n, deneyimin, i\u00e7sel birikimin ve hen\u00fcz dile gelmemi\u015f kavray\u0131\u015f\u0131n birlikte \u00e7al\u0131\u015ft\u0131\u011f\u0131 sessiz bir aland\u0131r.<\/p>\n
Panlektik bak\u0131\u015f, akl\u0131 d\u0131\u015flamaz; onu tek h\u00e2kim kap\u0131 olmaktan \u00e7\u0131kar\u0131r. \u00c7\u00fcnk\u00fc insan yaln\u0131zca hesaplayan bir zihin de\u011fildir. D\u00fc\u015f\u00fcn\u00fcrken hat\u0131rlar, hisseder, ba\u011f kurar, korkar, inan\u0131r, teredd\u00fct eder. Hakikat de bu unsurlar\u0131n hi\u00e7birine tek ba\u015f\u0131na teslim edilemeyecek kadar geni\u015ftir. Descartes kesinlik ararken, Panlektik d\u00fc\u015f\u00fcnce kesinli\u011fin yan\u0131nda olu\u015fu da \u00f6nemser. Bir \u015fey yaln\u0131zca a\u00e7\u0131k ve se\u00e7ik oldu\u011fu i\u00e7in de\u011fil, do\u011fru ba\u011flamda kar\u015f\u0131l\u0131k buldu\u011fu i\u00e7in de anlam kazan\u0131r.<\/p>\n
Bu nedenle \u015f\u00fcpheyle a\u00e7\u0131lan yol, her zaman kesinlikle kapanmak zorunda de\u011fildir. \u0130nsan bazen cevab\u0131 tamamlayarak de\u011fil, sorunun i\u00e7inde kalarak olgunla\u015f\u0131r. Kimi hakikatler, emin olman\u0131n rahatl\u0131\u011f\u0131nda de\u011fil; emin olamamay\u0131 da g\u00f6ze alan zihinde g\u00f6r\u00fcn\u00fcr. \u00c7\u00fcnk\u00fc bazen insan\u0131 ileri g\u00f6t\u00fcren \u015fey buldu\u011fu cevap de\u011fil, b\u0131rakamad\u0131\u011f\u0131 sorudur.<\/p>\n","protected":false},"excerpt":{"rendered":"
G\u00fcnl\u00fck hayat\u0131n i\u00e7inde k\u00fc\u00e7\u00fck bir ku\u015fku belirdi\u011finde, zihin orada fazla oyalanmaz; hemen daha b\u00fcy\u00fck bir soruya y\u00fcr\u00fcr: \u201cBen buna ne kadar g\u00fcveniyorum?\u201d Descartes tam da bu y\u00fcr\u00fcy\u00fc\u015f\u00fcn izini s\u00fcrer. Elinde ne varsa \u00f6nce masaya koyar. Ta\u015f gibi sa\u011flam sand\u0131\u011f\u0131n\u0131 da, y\u0131llard\u0131r do\u011fru bildi\u011fini de yoklar. \u00c7\u00fcnk\u00fc sa\u011flam bir temel aran\u0131yorsa, \u00f6nce \u00e7atlayabilecek yer g\u00f6r\u00fclmelidir. \u015e\u00fcphe, […]<\/p>\n","protected":false},"author":1,"featured_media":66,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-65","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-varolusculuk"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/65","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=65"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/65\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/66"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=65"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/categories?post=65"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/tags?post=65"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}