{"id":542,"date":"2014-09-04T14:27:02","date_gmt":"2014-09-04T14:27:02","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=542"},"modified":"2024-01-09T14:27:34","modified_gmt":"2024-01-09T14:27:34","slug":"diyalektik","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2014\/09\/04\/diyalektik\/","title":{"rendered":"Diyalektik"},"content":{"rendered":"

“Diyalektik, fikrin kendisi de\u011fil, d\u00fczenidir, nizam\u0131d\u0131r.\u201d<\/i>\u00a0(1)<\/p>\n

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\u0130bda Hikemiy\u00e2t\u0131’n\u0131n bize \u00f6\u011fretti\u011fi bir hakikat olarak biliyoruz ki, her be\u015fer\u00ee aksiyon, en iptida\u00ee seviyede dahi olsa, ideolojik bir h\u00fcviyet arz eder. Yery\u00fcz\u00fcndeki her cismin yer \u00e7ekimi kanununa t\u00e2bi olmas\u0131 gibi, ad\u0131n\u0131 ne koyarsan\u0131z koyun, muhtevas\u0131nda \u015fuur olan fikr\u00ee ve amel\u00ee her davran\u0131\u015f, ka\u00e7\u0131n\u0131lmaz bir \u015fekilde \u201cfaili\u201dnin d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn bir tezah\u00fcr\u00fcd\u00fcr. Tabi\u00ee burada ifade etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z, her insan\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn, hakikate nisbeten \u015fekillenmi\u015f, kendi i\u00e7inde tutarl\u0131, d\u00f6rt ba\u015f\u0131 mamur bir fikirler b\u00fct\u00fcn\u00fc oldu\u011fu de\u011fildir. S\u00f6ylemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u015fu: Kendisini insana dayatan, kayna\u011f\u0131 insan\u0131n i\u00e7inde veya d\u0131\u015f\u0131nda olan her fenomen, Mutlak Varl\u0131k taraf\u0131ndan (maddeci veya ruh\u00e7u di\u011fer inan\u0131\u015f sahiplerine g\u00f6re de kendi inand\u0131klar\u0131 tanr\u0131 veya tanr\u0131lar taraf\u0131ndan) \u00f6\u011frenme kabiliyeti ile temay\u00fcz eden zek\u00e2 melekesi ile potansiyel olarak te\u00e7hiz edilmi\u015f insanda akisler bulmakta ve bu akislerin kendince bir d\u00fczen \u00e7er\u00e7evesinde i\u015flenmesi suretiyle o insan\u0131n d\u00fcnyaya bak\u0131\u015f\u0131 te\u015fekk\u00fcl etmektedir. Bu \u00f6\u011frenme ve i\u015fleme s\u00fcrecinin, ki\u015finin \u00e7evreden ald\u0131\u011f\u0131 lisan ile m\u00fcmk\u00fcn olabildi\u011fini de burada belirtmek laz\u0131m. Konumuzu fazla da\u011f\u0131tmadan s\u00f6yleyelim ki, i\u00e7g\u00fcd\u00fc, DNA vs. marifetiyle ebeveynden \u00e7ocu\u011fa intikal edemeyen, \u00d6\u011eREN\u0130LMEK ZORUNDA OLAN ve HEP DI\u015eARIDAN ALMAYA MAHK\u00dbM OLDU\u011eUMUZ lisan meselesi bile tek ba\u015f\u0131na ruh\u00e7ulu\u011fun ve nihayet \u0130sl\u00e2m’\u0131n hakikatinin tescilidir.<\/p>\n

Yukar\u0131da da k\u0131saca aktarmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z gibi, her insan\u0131n d\u00fcnyaya kendine has bir bak\u0131\u015f\u0131n\u0131n olmas\u0131 ka\u00e7\u0131n\u0131lmaz\u2026 Bunda k\u0131stas\u0131m\u0131z do\u011fruluk veya yanl\u0131\u015fl\u0131k de\u011fil; h\u00e2li tesbit anlam\u0131nda s\u00f6yl\u00fcyoruz bunu. Ama insan\u0131n d\u00fcnyaya bak\u0131\u015f\u0131n\u0131 yans\u0131tan bu fikr\u00ee muhteva nas\u0131l bir tertip i\u00e7inde beliriyor? Ya da ba\u015fka bir \u015fekilde soracak olursak, kendisini hangi nisbetler \u00e7er\u00e7evesinde olu\u015fturuyor?<\/p>\n

Her insan\u0131n, kendi i\u00e7 \u00e2lem d\u00fczenini olu\u015fturma pe\u015finde ko\u015ftu\u011funu, manev\u00ee bir tatmin olu\u015f-manev\u00ee huzur aray\u0131\u015f\u0131 i\u00e7inde hayat\u0131n\u0131 ge\u00e7irdi\u011fini, ancak sa\u011flam bir dayanak bulamad\u0131\u011f\u0131 s\u00fcrece ruhen hep sallant\u0131da kald\u0131\u011f\u0131n\u0131, en az\u0131ndan kendi \u015fahs\u00ee tecr\u00fcbelerimizden biliyoruz. Kendi benli\u011fini olu\u015fturma s\u00fcrecinde, nisbetleri yerli yerine oturtamazsa, fikren tutarl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131na kavu\u015famazsa, oradan oraya savrulup duruyor. Peki, insanlar bunu nas\u0131l engelleyebilirler? Bu sorunun cevab\u0131, bizi, her insan\u0131n kendine ait bir fikirleri-d\u00fc\u015f\u00fcnceleri s\u0131raya koyma d\u00fczenine sahip oldu\u011fu ger\u00e7e\u011fine g\u00f6t\u00fcr\u00fcyor, ki \u0130bda Fikriyat\u0131’nda bunun ad\u0131 \u201cdiyalektik\u201dtir.<\/p>\n

Tan\u0131mlama<\/i><\/strong><\/p>\n

Diyalektik, Bat\u0131l\u0131 bir tabir ve men\u015fei Eski Yunan’a kadar uzan\u0131yor. S\u00f6zl\u00fckte \u201ckar\u015f\u0131l\u0131kl\u0131 konu\u015fma ve tart\u0131\u015fma sanat\u0131, ger\u00e7e\u011fi kar\u015f\u0131l\u0131kl\u0131 konu\u015fmalarla kavramdan kavrama ge\u00e7erek ve \u00e7eli\u015fkileri ortadan kald\u0131rarak aray\u0131p bulma us\u00fbl\u00fc, eyti\u015fim, cedel\u201d m\u00e2n\u00e2s\u0131na gelmekte. Yine, Eflatun’un \u201cidealist\u201d felsefesinde b\u00fct\u00fcn ger\u00e7eklerin temeli ve \u00f6l\u00e7\u00fcs\u00fc olan \u201ciyi\u201d ideas\u0131na g\u00f6t\u00fcren biricik yoldur diyalektik metod.<\/p>\n

Hayat\u0131n d\u00fcalizm \u00fczerinden y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc Bat\u0131’da ilk fark eden Sokrates’ti. Hakikate eri\u015fmenin iki z\u0131tl\u0131\u011f\u0131 telif etmekten ge\u00e7ti\u011fini anlam\u0131\u015ft\u0131. Bat\u0131 felsefesindeki \u201cdiyalektik metod\u201dun b\u00e2nisidir Sokrat… \u201cTek do\u011fru\u201dnun kar\u015f\u0131s\u0131ndaki yanl\u0131\u015flar\u0131 nihayetinde varabilece\u011fi en u\u00e7 noktaya kadar g\u00f6t\u00fcr\u00fcp yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 kar\u015f\u0131s\u0131ndaki muhatab\u0131na tescil ettiren, bunun i\u00e7in de be\u015feriyetin en temel ahl\u00e2k\u00ee telakkilerini kullanan bir metoddu onunki. \u0130sl\u00e2m Hikemiy\u00e2t\u0131’nda \u201ccedel\u201d ad\u0131yla maruf olan bu metod, iki z\u0131t fikrin, umumiyetle be\u015feriyetin ortak ahl\u00e2k\u00ee ve akl\u00ee de\u011ferlerini k\u0131stas alarak, en u\u00e7 noktas\u0131na s\u00fcr\u00fcklenmesi ve \u201cdo\u011fru\u201d veya \u201cyanl\u0131\u015f\u201d oldu\u011funa o \u015fekilde karar verilmesi esas\u0131na dayanmaktad\u0131r, ki h\u00e2len en temel m\u00fcnaka\u015fa metodu olarak kullan\u0131lmaktad\u0131r. Tarih\u00ee geli\u015fimi i\u00e7inde bu tabir Hegel\u2019e kadar bahsetti\u011fimiz m\u00e2n\u00e2da kullan\u0131lm\u0131\u015f, Hegel ile birlikte Bat\u0131l\u0131 felsefeciler nezdinde b\u00fct\u00fcn k\u00e2inat\u0131 izah eden olu\u015f us\u00fbl\u00fc h\u00fcviyetini kazanm\u0131\u015ft\u0131r. Bu kazan\u0131mda Marksistlerin rol\u00fcn\u00fc de ink\u00e2r etmemek laz\u0131m. \u0130sl\u00e2m Hikemiy\u00e2t\u0131’na ait \u201cher \u015fey z\u0131dd\u0131yla kaimdir\u201d hikmetinin Bat\u0131l\u0131 bir g\u00f6z taraf\u0131ndan yakalan\u0131\u015f\u0131d\u0131r Hegel\u2019in yapt\u0131\u011f\u0131. Yapt\u0131\u011f\u0131 riyazet neticesinde nefsinin dayanamay\u0131p kendisini terk etmesi \u00fczerine \u201csen bizim i\u00e7in nefsinle birlikte sevimlisin\u201d hitab\u0131na mazhar olan b\u00fcy\u00fc\u011f\u00fcn h\u00e2linden m\u00fclhemdir belki de Hegel\u2019in g\u00f6r\u00fc\u015fleri. Her ne olursa olsun, uzak do\u011fu felsefelerinden Aztek medeniyetine kadar bilinen \u201colu\u015fun z\u0131tl\u0131klar \u00fczerinden y\u00fcr\u00fcd\u00fc\u011f\u00fc, z\u0131tl\u0131klar olmasa bu olu\u015f \u00e2leminin m\u00fcmk\u00fcn olamayaca\u011f\u0131\u201d hakikati Hegel ile Bat\u0131 felsefesinde yerini bulmu\u015ftur.<\/p>\n

Diyalekti\u011fi ilk olarak bir m\u00fcnaka\u015fa metodu \u015feklinde kullanan\u0131n Sokrates oldu\u011funu ifade etmi\u015ftik. Ama onu felsef\u00ee literat\u00fcre \u201colu\u015f\u201dun temel mekanizmas\u0131 olarak sokan Hegel’dir. \u00dcstad’\u0131n \u0130sl\u00e2m \u00f6n\u00fcnde Bat\u0131 medeniyetini hesaba \u00e7ekti\u011fi \u201cBat\u0131 Tefekk\u00fcr\u00fc-\u0130sl\u00e2m Tasavvufu\u201d isimli eserinden:<\/p>\n

\u201cFakat (Hegel)de materyalizm gaye ve temel idrak olarak teess\u00fcs ediyor. Faide mevzuu olarak de\u011fil… (…) Onca fikirde \u00fc\u00e7 hareket vard\u0131r: (Tez, Antitez, Sentez)… H\u00fck\u00fcm, ters h\u00fck\u00fcm ve terkip… Eserden m\u00fcessire yol arayan bir prensipte, maddede kalarak ruhu tasdik ve mutlak m\u00fcessiri (Allah)\u0131 kabul felsefesi… Bu yine bir nevi (panteizm)… Ama bu arada cihan \u00e7ap\u0131nda bir (diyalektik) kuruyor bu adam… Diyalekti\u011fi anlatm\u0131\u015ft\u0131k; fikrin bir nevi zarf\u0131, terkip tarz\u0131… Bir sofran\u0131n tanzimi gibi… (Diyalektik) \u00e7ok m\u00fchim bir silah… (Hegel) diyalekti\u011fini aynen aparm\u0131\u015flard\u0131r kom\u00fcnistler… Ama onun maddeden ruha ge\u00e7i\u015f yolunu t\u0131kayarak ve b\u00f6ylece fikir namusuna k\u0131yarak…\u201d (2)<\/p>\n

Salih Mirazabeyo\u011flu’nun Do\u011fu ve Bat\u0131’daki b\u00fct\u00fcn b\u00fcy\u00fck kafalar\u0131 h\u00fclasa etti\u011fi \u201cB\u00fcy\u00fck Muztaribler\u201d isimli kitab\u0131nda ise Hegel \u015f\u00f6yle anlat\u0131lmaktad\u0131r:<\/p>\n

\u201c(Hegel’in) maddeyi bir nevi d\u00fc\u015f\u00fcncenin p\u0131ht\u0131la\u015fmas\u0131 olarak alan felsefesi, bu bak\u0131mdan \u2018mutlak idealizm\u2019, ger\u00e7e\u011fin olu\u015fma s\u00fcrecini bitirdikten hayat\u0131n d\u00fc\u015f\u00fcncesinin -felsefe!- \u00e7\u0131kmas\u0131 bak\u0131m\u0131ndan da \u2018objektif idealizm\u2019 diye an\u0131l\u0131r. \u2018D\u00fc\u015f\u00fcnce, nesnelerin temelindedir.\u2019… Ruh’un-\u0130de’nin ger\u00e7ekle\u015fmesi ve ger\u00e7ekli\u011fin ona d\u00f6n\u00fc\u015f\u00fcm\u00fc ser\u00fcveninde, ger\u00e7ekli\u011fin bir birinin z\u0131tlar\u0131 h\u00e2linde tezah\u00fcr\u00fcnden hareketle \u2018hakikat\u2019in niteli\u011fini belirleme i\u015fi olan felsefe, \u2018diyalekti\u011fin kanunlar\u0131\u2019 h\u00e2linde bunu takib eder; buna nisbetle de tarih felsefesi i\u00e7inde g\u00f6r\u00fcnen felsef\u00ee ak\u0131mlar da, bulunduklar\u0131 zaman\u0131n bir hakikat g\u00f6r\u00fcn\u00fc\u015f\u00fcne kar\u015f\u0131l\u0131k olarak gelirler. (…) Hegel: (…) ‘Tomurcuk, \u00e7i\u00e7e\u011fin a\u00e7\u0131l\u0131\u015f\u0131 i\u00e7inde kaybolur’ denebilir, ki tomurcuk, \u00e7i\u00e7ek taraf\u0131ndan \u00e7\u00fcr\u00fct\u00fcl\u00fcp reddedilmektedir; ayn\u0131 \u015fekilde meyve de, \u00e7i\u00e7e\u011fin bitkinin yalanc\u0131 bir varolu\u015fu oldu\u011funu bildirir ve kendini bitkinin hakikati olarak \u00e7i\u00e7e\u011fin yerine ge\u00e7irir. Bu bi\u00e7imleri sadece birbirlerinden farkl\u0131la\u015ft\u0131rmakla kalmazlar, ayn\u0131 zamanda, ba\u011fda\u015fmaz \u015feyler olarak birbirlerinin yerini de al\u0131rlar. Yine de, oynak tabiatlar\u0131 onlar\u0131 organik birli\u011fin birer \u00e2n\u0131 k\u0131lar ve bu birlikte onlar \u00e7at\u0131\u015fma h\u00e2linde olmad\u0131klar\u0131 gibi, \u00fcstelik ikisi de ayn\u0131 \u00f6l\u00e7\u00fcde zorunludur; bu e\u015fit zorunluluksa b\u00fct\u00fcn\u00fcn hayat\u0131n\u0131 yapar.\u201d (3)<\/p>\n

Bir de \u00dcstad’\u0131n Hegel felsefesini \u201caparmakla\u201d itham etti\u011fi Marksist cenahtan Hegel’e dair bir bak\u0131\u015f:<\/p>\n

\u201cK\u0131sacas\u0131, Hegel, do\u011fa bilimlerinde g\u00f6zlenen geli\u015fmeleri\u00a0 takip ederek ve tarihsel ara\u015ft\u0131rmalar\u0131na dayanarak soyutlama g\u00fcc\u00fcyle \u015feylerin z\u0131tlar\u0131n birli\u011fi, \u00e7eli\u015fkili b\u00fct\u00fcnl\u00fc\u011f\u00fc olarak tan\u0131mlanmas\u0131 gerekti\u011fi sonucuna ula\u015f\u0131yor. (…) Elbette Hegel’in \u00e7eli\u015fki kavram\u0131n\u0131, genel olarak yap\u0131ld\u0131\u011f\u0131 gibi, dar anlamda sadece antagonistik \u00e7eli\u015fki olarak ele almaman\u0131z gerekir. Hegel, Mant\u0131k Bilim’de g\u00f6sterdi\u011fi gibi, farkl\u0131l\u0131\u011f\u0131, ayr\u0131l\u0131\u011f\u0131 ve kar\u015f\u0131tl\u0131\u011f\u0131 da \u00e7eli\u015fkinin t\u00fcrleri olarak ele al\u0131yor. Farkl\u0131l\u0131k ve ayr\u0131l\u0131k ilkesine dayal\u0131 ili\u015fkilerde \u00e7at\u0131\u015fma s\u00f6z konusu olsa bile, bu ili\u015fkilerde belirleyici ilke ileti\u015fimdir. Bu t\u00fcr ili\u015fkilerde, Hegel’in deyimiyle kar\u015f\u0131l\u0131kl\u0131 ak\u0131m s\u00f6z konusudur. \u00c7eli\u015fki ilkesi, farkl\u0131l\u0131\u011f\u0131n en \u00fcst bi\u00e7imini te\u015fkil eder ve \u00e7eli\u015fkinin h\u00e2kim oldu\u011fu \u201cili\u015fkilerde\u201d belirleyici olan \u00e7at\u0131\u015fmad\u0131r. Hegel, burada k\u0131saca sergilemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u00e7eli\u015fki kavram\u0131n\u0131 geli\u015ftirmek ile felsefe tarihinde yap\u0131lm\u0131\u015f en b\u00fcy\u00fck devrimlerden birisini ger\u00e7ekle\u015ftirmi\u015ftir. (…) Hegel\u2019e g\u00f6re diyalektik, \u201chareket ettiren ruhtur, b\u00fct\u00fcn do\u011fal ve d\u00fc\u015f\u00fcnsel ya\u015fam etkinliklerinin ba\u015f ilkesidir\u201d (4)<\/p>\n

Diyalekti\u011fe \u201ctertip, d\u00fczen, nizam\u201d y\u00f6n\u00fcyle bakt\u0131\u011f\u0131m\u0131zda, BD-\u0130bda Fikriy\u00e2t\u0131nca ele al\u0131nana kadar hak etti\u011fi yeri bulamad\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Hayat\u0131n tenakuzlar\u0131n\u0131, varl\u0131k ve olu\u015f problemati\u011fini, mant\u0131k \u00e7\u0131kmazlar\u0131n\u0131, alg\u0131 yan\u0131lg\u0131lar\u0131n\u0131, Mutlak Fikir\u2019e ba\u011fl\u0131 pe\u015fin fikir hikmeti ile a\u015fan, merkez\u00ee kaide olarak \u201ciman-zevken idr\u00e2k\u201d davas\u0131n\u0131 koyan \u0130bda diyalekti\u011fi, \u015fuur seviyesinin her de\u011fi\u015fiminde farkl\u0131 \u015fekilde tezah\u00fcr eden hakikatleri, Mutlak Hakikat\u2019e nisbetle yerli yerine koyan, yerinde kullanan bir fikir us\u00fbl\u00fcd\u00fcr.<\/p>\n

Ki\u015finin (bu ki\u015fi s\u0131radan biri de olabilir, b\u00fcy\u00fck bir m\u00fctefekkir de) alg\u0131lad\u0131\u011f\u0131 e\u015fya ve hadiseleri (yani, nesneleri ve olaylar\u0131) kendi b\u00fcnyesinde olu\u015fturdu\u011fu merkez\u00ee de\u011fere istinaden tasnife t\u00e2bi tutmas\u0131, kimini \u00f6nemli bularak merkez\u00ee noktaya do\u011fru yana\u015ft\u0131r\u0131rken, kimisini de daha geri planda bir noktada konumland\u0131rmas\u0131 ka\u00e7\u0131n\u0131lmaz bir insan\u00ee davran\u0131\u015f olarak g\u00f6r\u00fclmelidir. B\u00fct\u00fcn bu anlatt\u0131\u011f\u0131m\u0131z us\u00fbl, etkile\u015fim temelli \u00e7al\u0131\u015f\u0131r ve diyalektik isminin kendisini tarif i\u00e7in ni\u00e7in kullan\u0131ld\u0131\u011f\u0131n\u0131 da bir bak\u0131ma izah\u0131n\u0131 yapar: \u0130nsan, bu olu\u015fturma s\u00fcreci boyunca edindi\u011fi verilerle hem s\u00fcrekli kendini yeniler -ki bunun fark\u0131nda olmas\u0131 gerekmez-, hem de olu\u015fturdu\u011fu \u201cyeni kendisi\u201d ile \u00e7evresini de\u011fi\u015ftirir… Bu \u00e7er\u00e7eveden bak\u0131nca, \u201cideoloji ve diyalektik\u201d meselesinin, be\u015fer\u00ee olu\u015fun ka\u00e7\u0131n\u0131lmaz neticeleri h\u00e2linde tezah\u00fcr ettiklerini m\u00fc\u015fahede etmekteyiz.<\/p>\n

Salih Mirzabeyo\u011flu’ndan:<\/p>\n

\u201cZ\u0131tl\u0131ktan bahsedildi\u011finde iki z\u0131t \u2018\u015fey\u2019 veya bir \u015feyde var olan iki z\u0131t \u2018y\u00f6n\u2019 s\u00f6z konusudur. \u2018\u015eeyler\u2019 aras\u0131ndaki veya bir \u2018\u015fey\u2019de var olan z\u0131tl\u0131k, onun \u2018varl\u0131k\u2019 ve \u2018olu\u015f-hareket ve var olma\u2019 \u015fart\u0131d\u0131r. \u0130ki z\u0131t \u015fey veya \u015feylerin her birinde bulunan z\u0131tl\u0131k, ayn\u0131 zamanda varl\u0131\u011f\u0131n\u0131n tamamlay\u0131c\u0131 vas\u0131flar\u0131n\u0131 ve keyfiyetini g\u00f6sterir; dikkat edilsin, \u2018tamamlay\u0131c\u0131 vas\u0131f\u2019…\u201d (5)<\/p>\n

\u0130bda Fikriyat\u0131\u2019na g\u00f6re diyalekti\u011fin tarifini vererek, z\u0131tl\u0131klar bahsinde bir miktar daha dural\u0131m:<\/p>\n

\u201cDiyalektik, fikrin kendisi de\u011fil, d\u00fczenidir, nizam\u0131d\u0131r… Bir meseleyi anlat\u0131rken, herkesin bir diyalekti\u011fi vard\u0131r… Anne k\u0131z\u0131n\u0131 paylarken bile bir diyalektik sahibidir; hangi s\u00f6z\u00fc \u00f6ne al\u0131r, hangisini sona b\u0131rak\u0131r, ne taraftan ikna eder, nas\u0131l inand\u0131r\u0131r? Onun i\u00e7in diyalektik, ilm\u00ee bir tabirle, s\u00f6zde, kel\u00e2m\u0131n i\u00e7inde, fikrin tahkiyesi, s\u0131ralan\u0131\u015f\u0131 ve d\u00fczenidir.\u201d (6)<\/p>\n

\u201cHer \u015fey z\u0131dd\u0131yla k\u00e2imdir.\u201d<\/i><\/p>\n

Z\u0131dd\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rakma d\u00fczeni; \u0130bda Hikemiy\u00e2t\u0131\u2019nda \u201cdiyalektik\u201din tariflerinden birisi de bu… (7) \u201cSuretler olmadan m\u00e2n\u00e2lar ebediyen tecelliye gelmezdi\u201d hikmetindeki tecellinin \u201ctecelli\u201d us\u00fbl\u00fc diyalektiktir. Bir tablodaki resmin\/muhtevan\u0131n g\u00f6r\u00fcnmesi i\u00e7in kullan\u0131lan \u00e7izgi ve boyamalar gibi, fikrin a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131 i\u00e7in zaruri \u201cefrad\u0131n\u0131 cami, a\u011fyar\u0131n\u0131 mani\u201d d\u00fczeni sa\u011flayan, bunu yaparken de statik de\u011fil de dinamik bir metod izleyen mant\u0131k formu… Mutlak hakikate istinaden, hakikatin farkl\u0131 \u015fuur seviyelerindeki g\u00f6r\u00fcn\u00fc\u015flerini, yanl\u0131\u015flar\u0131n ortas\u0131ndan ay\u0131klay\u0131p \u00e7\u0131karma us\u00fbl\u00fc… \u201cAsl\u0131n g\u00f6r\u00fcnmesi i\u00e7in gerekli araz\u201d (S.M.) gibi veya resimdeki bir fig\u00fcr\u00fcn g\u00f6r\u00fcnmesi i\u00e7in gerekli \u201cfon\u201d gibi, hakikatin ortaya \u00e7\u0131kmas\u0131 i\u00e7in de araz h\u00fckm\u00fcndeki yanl\u0131\u015flar\u0131n varl\u0131\u011f\u0131 gerekiyor; t\u0131pk\u0131 g\u00fczel i\u00e7in \u00e7irkinin, iyi i\u00e7in k\u00f6t\u00fcn\u00fcn l\u00fczumu gibi… \u00dcstad\u2019\u0131n \u015fu me\u015fhur m\u0131sralar\u0131, bunu \u00e7ok g\u00fczel anlat\u0131r:<\/p>\n

\u201cEy d\u00fc\u015fman\u0131m, sen benim ifadem ve h\u0131z\u0131ms\u0131n;<\/p>\n

G\u00fcnd\u00fcz geceye muhta\u00e7, bana da sen laz\u0131ms\u0131n.\u201d (8)<\/p>\n

\u0130bda Hikemiy\u00e2t\u0131’n\u0131n bize \u00f6\u011fretti\u011fi \u00fczere, t\u00fcm varl\u0131k z\u0131tl\u0131k \u00fczerine in\u015fa edilmi\u015ftir, t\u0131pk\u0131 bir merdivenin iki ayak \u00fczerinde durmas\u0131 gibi… T\u00fcm varl\u0131klar, sonsuz k\u00fc\u00e7\u00fckl\u00fckteki atom-alt\u0131 par\u00e7ac\u0131k \u00e2leminden ba\u015flayarak insana, onun en \u00fcst\u00fcn ruh\u00ee ve zihn\u00ee vas\u0131flar\u0131na kadar z\u0131tl\u0131k ile malul… Z\u0131tlar\u0131n bir birini iteklemesi, \u00e7ekmesi, tetiklemesi vs. ad\u0131na ne derseniz deyin, her olu\u015f, hemen yan\u0131 ba\u015f\u0131nda kar\u015f\u0131 olu\u015funu bulmakta veya ba\u015fka bir a\u00e7\u0131dan bakarsak, kendi kar\u015f\u0131 olu\u015funu, \u201cortaya \u00e7\u0131kmak\u201d s\u00fbretiyle kendisi var etmektedir. Yine \u0130bda Hikemiy\u00e2t\u0131’ndan \u00f6\u011frendi\u011fimiz \u201cher \u015fey ba\u015fkas\u0131 olmadan \u00f6nce kendisi i\u00e7in vard\u0131r\u201d hakikati gere\u011fince, t\u00fcm varl\u0131k ve olu\u015f, var olmakla \u201ckendisi olmayan\u0131\u201d d\u0131\u015far\u0131da b\u0131rakmakta ve bu \u015fekilde t\u00fcm olu\u015f diyalektik bir tempo ile ak\u0131p gitmektedir.<\/p>\n

B\u00fcy\u00fck M\u00fctefekkir Mirzabeyo\u011flu, bu hususu \u015fu \u015fekilde ifade ediyor:<\/p>\n

\u201cGeceyi g\u00fcnd\u00fcz, hayat\u0131 \u00f6l\u00fcm, gen\u00e7li\u011fi ihtiyarl\u0131k, teki \u00e7ift takib ediyor. Bu ahenk i\u00e7inde ruh sabit olarak, zaman\u0131n \u00fcst\u00fcnde, mek\u00e2n\u0131n \u00fcst\u00fcnde bir kuvvet olarak hissediliyor ve ebediyeti de b\u00f6ylece duyuluyor. Bunun i\u00e7indir ki, ruhumuzda, biri inanmaya ve tasdike, birisi de ink\u00e2ra ve tekzibe memur iki fak\u00fclte beliriyor: Ruh ve nefs\u2026 B\u00fct\u00fcn kavga bundan, bu ikilikten, bu z\u0131tl\u0131ktan \u00e7\u0131k\u0131yor. Bunu b\u00f6yle g\u00f6r\u00fcnce, yani e\u015fyan\u0131n birbirinin z\u0131tlar\u0131 i\u00e7inde tezah\u00fcr\u00fcne bak\u0131nca, ruhun bir aksi, bir yans\u0131mas\u0131 h\u00e2linde e\u015fyay\u0131 anl\u0131yoruz.\u201d (9)<\/p>\n

Bu diyalektik i\u015fleyi\u015f, \u0130sl\u00e2m d\u0131\u015f\u0131 inan\u0131\u015flar taraf\u0131ndan yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f, umumiyetle iki veya daha \u00e7ok tanr\u0131l\u0131 inan\u00e7lara yol a\u00e7m\u0131\u015ft\u0131r. Tabii, buradaki en \u00f6nemli gerek\u00e7e, her \u015feyde bir \u201cz\u0131tl\u0131k\u201d g\u00f6rmek \u015feklindeki felsef\u00ee alg\u0131 kadar, ahl\u00e2k\u00ee anlay\u0131\u015fta olu\u015fan \u00e7eli\u015fkidir. Mutlak Varl\u0131k’\u0131n \u201ck\u00f6t\u00fc\u201dl\u00fc\u011f\u00fcn kayna\u011f\u0131 olamayaca\u011f\u0131 anlay\u0131\u015f\u0131na dayal\u0131 bu telakkilerde, \u201ciyi\u201d tanr\u0131’n\u0131n \u201ce\u015fit\u201di olmasa bile, en az\u0131ndan onun rakibi olan bir \u201ck\u00f6t\u00fc\u201d tanr\u0131 vard\u0131r. T\u00fcm k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131 da i\u015fte bu tanr\u0131 veya tanr\u0131lard\u0131r. \u0130sl\u00e2m’a en yak\u0131n semav\u00ee din olan H\u0131ristiyanl\u0131kta, k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olma rol\u00fc \u015eeytan\u2019a verilmekte ve neredeyse Tanr\u0131’n\u0131n dengi addedilmektedir. H\u00e2lbuki objektif bir iyi-k\u00f6t\u00fc alg\u0131s\u0131 olamayaca\u011f\u0131n\u0131, Peygamberler vas\u0131tas\u0131yla Allah bildirmeseydi, de\u011fil iyi-k\u00f6t\u00fc de\u011ferleri, lisan d\u00e2hil hi\u00e7 bir be\u015fer\u00ee olu\u015fun ger\u00e7ekle\u015femeyece\u011fini yine \u0130bda Hikemiy\u00e2t\u0131’ndan \u00f6\u011freniyoruz.<\/p>\n

B\u00fct\u00fcn zihn\u00ee sapmalardan ve yan\u0131lg\u0131lardan fikr\u00ee muhtevay\u0131 koruyacak olan, do\u011fru fikir ve onu sistematize edecek do\u011fru diyalektiktir. Hakikati pe\u015fin fikir hikmetine istinaden arayan, \u201cbulunan aran\u0131r\u201d ilkesiyle insan zihninin \u201cilk \u00f6nce ke\u015ffedip akabinde do\u011frulu\u011funu ara\u015ft\u0131rma\u201d bi\u00e7iminde her insan\u0131n tecr\u00fcbe etti\u011fi \u201c\u00e7al\u0131\u015fma us\u00fbl\u00fcn\u00fc\u201d hakikat aray\u0131\u015f\u0131n\u0131n y\u00f6ntemi k\u0131lan bir diyalekti\u011fe sahiptir \u0130bda. \u0130bda, 15. \u0130sl\u00e2m asr\u0131nda \u0130sl\u00e2m\u2019\u0131 e\u015fya ve hadiselere tatbik edecek fikir b\u00fct\u00fcn\u00fcn\u00fc, onun diyalekti\u011fi de bu fikrin hem i\u00e7e hem d\u0131\u015fa d\u00f6n\u00fck organizasyon \u015femas\u0131n\u0131 olu\u015fturmaktad\u0131r. Mutlak Fikir\u2019e nisbetini her daim sorgulayarak s\u00fcrd\u00fcren, \u0130sl\u00e2m Hikemiy\u00e2t\u0131’n\u0131n asr\u0131m\u0131zdaki tezah\u00fcr\u00fc \u0130bda fikriyat\u0131 \u00f6n\u00fcnde t\u00fcm d\u00fcnya d\u00fc\u015f\u00fcnce verimlerini hesaba \u00e7ekip m\u00e2n\u00e2land\u0131ran bir diyalektiktir \u0130bda Diyalekti\u011fi. Bu, \u0130bda\u2019n\u0131n z\u0131t kutuplar aras\u0131 dengenin \u00fcst\u00fcn nizam\u0131 olan \u0130sl\u00e2m\u2019dan nisbetini tam muhafaza ederek ald\u0131\u011f\u0131n\u0131, e\u015fya ve hadiselerin sonsuz tezah\u00fcr\u00fcnde, zaman\u0131n ruhunu yakalayarak tatbikte kulland\u0131\u011f\u0131 alet mevkiindeki diyalektiktir. Hakikatin farkl\u0131 g\u00f6r\u00fcn\u00fc\u015flerini, \u201co \u00fcst\u00fcn denge\u201dnin diyalekti\u011finden ald\u0131\u011f\u0131 i\u015ftiyakla do\u011fru yerine koyan, onlarca veya y\u00fczlerce yanl\u0131\u015f aras\u0131ndan hakikati \u00e7ekip \u00e7\u0131karan bir diyalektiktir; \u0130sl\u00e2m\u2019\u0131n \u00f6n\u00fcnde, hem Bat\u0131\u2019y\u0131, hem Do\u011fu\u2019yu hem de \u0130sl\u00e2m \u00dcmmetini hesaba \u00e7eken ve gerekeni gerekti\u011fi yerde ve gerekti\u011fi \u015fekilde yapt\u0131rand\u0131r y\u00fczy\u0131l\u0131n \u0130sl\u00e2m diyalekti\u011fi olan \u0130bda diyalekti\u011fi\u2026<\/p>\n

 <\/p>\n

Dipnotlar:<\/p>\n

(1) (S.Mirzabeyo\u011flu, K\u00fclt\u00fcr Davam\u0131z, s. 85)<\/p>\n

(2) (N.F.K\u0131sak\u00fcrek, Bat\u0131 Tefekk\u00fcr\u00fc ve \u0130sl\u00e2m Tasavvufu, s. 65-66)<\/p>\n

(3) (S. Mirzabeyo\u011flu, B\u00fcy\u00fck Muztaribler, 3. cilt, s. 221-222)<\/p>\n

(4) (Do\u011fan G\u00f6\u00e7men, Hegel’in Felsefe Kavram\u0131 \u00dczerine K\u0131sa Bir Deneme, s. 8-9)<\/p>\n

(5) (S. Mirzabeyo\u011flu, K\u00fclt\u00fcr Davam\u0131z, s. 91)<\/p>\n

(6) (S. Mirzabeyo\u011flu, K\u00fclt\u00fcr Davam\u0131z, s. 85)<\/p>\n

(7) (S. Mirzabeyo\u011flu, K\u00fclt\u00fcr Davam\u0131z, s. 85)<\/p>\n

(8) (N. F. K\u0131sak\u00fcrek, \u00c7ile, s. 438)<\/p>\n

(9) (S. Mirzabeyo\u011flu, Damlaya Damlaya -Y\u0131lanl\u0131 Kuyudan Notlar-, s. 154)<\/p>\n

Ayl\u0131k Dergisi 120. Say\u0131 Eyl\u00fcl 2014<\/p>\n","protected":false},"excerpt":{"rendered":"

“Diyalektik, fikrin kendisi de\u011fil, d\u00fczenidir, nizam\u0131d\u0131r.\u201d\u00a0(1) \u0130bda Hikemiy\u00e2t\u0131’n\u0131n bize \u00f6\u011fretti\u011fi bir hakikat olarak biliyoruz ki, her be\u015fer\u00ee aksiyon, en iptida\u00ee seviyede dahi olsa, ideolojik bir h\u00fcviyet arz eder. Yery\u00fcz\u00fcndeki her…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[21],"class_list":["post-542","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-abdullah-kiraci","no-post-thumbnail"],"yoast_head":"\nDiyalektik - Ayl\u0131k Dergisi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.aylikdergisi.com\/index.php\/2014\/09\/04\/diyalektik\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Diyalektik - Ayl\u0131k Dergisi\" \/>\n<meta property=\"og:description\" content=\"“Diyalektik, fikrin kendisi de\u011fil, d\u00fczenidir, nizam\u0131d\u0131r.\u201d\u00a0(1) \u0130bda Hikemiy\u00e2t\u0131’n\u0131n bize \u00f6\u011fretti\u011fi bir hakikat olarak biliyoruz ki, her be\u015fer\u00ee aksiyon, en iptida\u00ee seviyede dahi olsa, ideolojik bir h\u00fcviyet arz eder. 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