{"id":594,"date":"2013-03-03T12:00:18","date_gmt":"2013-03-03T12:00:18","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=594"},"modified":"2024-07-31T09:01:03","modified_gmt":"2024-07-31T09:01:03","slug":"bati-dunyasi-ve-temel-dayanaklari-uzerine","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2013\/03\/03\/bati-dunyasi-ve-temel-dayanaklari-uzerine\/","title":{"rendered":"Bat\u0131 D\u00fcnyas\u0131 ve Temel Dayanaklar\u0131 \u00dczerine"},"content":{"rendered":"

Giri\u015f<\/span>\u00a0<\/span><\/p>\n

Yaz\u0131m\u0131zda Bat\u0131 D\u00fcnyas\u0131n\u0131n Temel Dayanaklar\u0131 olan Yunan akl\u0131, H\u0131ristiyan Ahl\u00e2k\u0131 ve Roma Niz\u00e2m\u0131\u2019na de\u011finece\u011fiz.<\/span>\u00a0<\/span><\/p>\n

Ni\u00e7in? \u00c7\u00fcnk\u00fc co\u011frafya bak\u0131m\u0131ndan bile z\u0131dd\u0131m\u0131z olan Bat\u0131 D\u00fcnyas\u0131\u2019n\u0131 tan\u0131r, bilir ve anlarsak, i\u015fte o zaman \u201cz\u0131dd\u0131m\u0131z\u0131 d\u0131\u015far\u0131da\u201d b\u0131rakarak kendimizi tan\u0131yabilir, kendimiz olabilir, kendimize d\u00e2ir bir fikir sahibi olabiliriz.<\/span>\u00a0<\/span><\/p>\n

Aksi h\u00e2lde, Tanzimat\u2019tan bu yana devam eden ve her d\u00f6nem de\u011fi\u015fik bir k\u0131l\u0131\u011fa b\u00fcr\u00fcnen d\u0131\u015f y\u00fcz\u00fcnden taklit\u00e7ilik hastal\u0131\u011f\u0131ndan kurtulamay\u0131z.<\/span>\u00a0<\/span><\/p>\n

Neden? \u00c7\u00fcnk\u00fc \u201ckar\u015f\u0131 olu\u015f\u201d ta bile Bat\u0131 zihniyetinin normlar\u0131 ile hareket edilece\u011finden, hangi \u015fartlar i\u00e7inde olursak olal\u0131m (ki buna iktidar kuvveti de d\u00e2hil) neticede i\u015f, mahk\u00fbmiyetten \u00f6teye ge\u00e7emeyecektir. Hem de \u00f6yle bir mahk\u00fbmiyet ki, z\u0131dd\u0131m\u0131z\u0131n, d\u00fc\u015fman\u0131n, Bat\u0131l\u0131lar\u0131n istihza ile kar\u0131\u015f\u0131k bir i\u011frenme ifadesi ile bize bakt\u0131\u011f\u0131 bir mahk\u00fbmiyet\u2026<\/span>\u00a0<\/span><\/p>\n

Yaz\u0131m\u0131z\u0131 kaleme al\u0131\u015f maksad\u0131m\u0131z\u0131 ve \u00e7\u0131k\u0131\u015f noktam\u0131z\u0131 bu fikirler \u00e7er\u00e7eveliyor.<\/span>\u00a0<\/span><\/p>\n

*<\/span>\u00a0<\/span><\/p>\n

B\u00fcy\u00fck-Do\u011fu \u0130BDA fikir sistemi Bat\u0131\u2019y\u0131 \u015f\u00f6yle form\u00fcle ediyor \u201cYunan Akl\u0131, H\u0131ristiyan Ahl\u00e2k\u0131 ve Roma Niz\u00e2m\u0131\u201d Bunlar nedir? Ne kast ediliyor?<\/span>\u00a0<\/span><\/p>\n

\u0130\u015fte biz, bilmedi\u011fimiz bu mevzuyu \u00f6\u011frenme \u00e7abam\u0131z\u0131 yaz\u0131 boyunca s\u00fcrd\u00fcrece\u011fiz; belki de bir ders kitab\u0131 seviyesine bile \u00e7\u0131kamayaca\u011f\u0131z ama vakalar\u0131 da, Bat\u0131l\u0131 ve Bat\u0131c\u0131 zihniyetlerin s\u0131\u011fd\u0131rd\u0131\u011f\u0131 kronolojik yalanlar ve derinlemesine a\u015fa\u011f\u0131l\u0131k psikolojisi i\u00e7inde de\u011fil, ba\u011fl\u0131 bulundu\u011fumuz fikrin hakk\u0131n\u0131 vermeye \u00e7al\u0131\u015f\u0131r bir \u00e7aba ile g\u00f6rmek gayesindeyiz.<\/span>\u00a0<\/span><\/p>\n

\u00d6nemli bir not olarak s\u00f6yleyelim ki, Y\u00fcr\u00fcyen B\u00fcy\u00fck Do\u011fu \u0130BDA\u2019n\u0131n tezi olan \u201cPeygamberler olmasayd\u0131 medeniyet olmazd\u0131\u201d \u00f6l\u00e7\u00fcs\u00fcn\u00fc baz al\u0131yoruz. \u00d6yle ya, \u201cilk insan, ilk peygamberdi (Salih Mirzabeyo\u011flu)\u201d\u00a0<\/span>\u00a0<\/span><\/p>\n

\u201cTarih\u201d denildi\u011finde hat\u0131r\u0131m\u0131za resm\u00ee ideolojinin e\u011fitim kitaplar\u0131nda anlat\u0131lanlar geliveriyor hemen. Neden? \u00c7\u00fcnk\u00fc kendi tarih \u015fuurumuza sahip de\u011filiz. \u201cTarih\u201d denildi\u011finde hat\u0131ra gelenler \u00e7o\u011fu zaman Bat\u0131\u2019n\u0131n Tarihi\u2019dir, onlar\u0131n yazd\u0131\u011f\u0131 tarihtir; Bat\u0131, d\u00fcnyay\u0131 (h\u00e2liyle) kendi g\u00f6z\u00fcnden seyrediyor ve kendi k\u00fclt\u00fcr\u00fcne ait h\u00e2diseleri, olgular\u0131, kronolojik yahut derinlemesine zapt ederek ve onlara \u201cde\u011fer\u201d atfederek k\u00fclt\u00fcr ve d\u00fcnyay\u0131 kavray\u0131\u015f bi\u00e7imine, anlay\u0131\u015f\u2019\u0131na g\u00f6re tasnif ediyor-etti\u2026<\/span>\u00a0<\/span><\/p>\n

Kat\u2019i surette ya\u015fad\u0131\u011f\u0131n\u0131 bildi\u011fimiz Hz. \u0130dris, Hz. Davut ve di\u011fer peygamberlerin ya\u015fad\u0131\u011f\u0131 devirlere ait Bat\u0131 Tarihi\u2019nde ne t\u00fcrl\u00fc veriler var? Varsa biz ne kadar\u0131n\u0131 biliyoruz? Hangi Bat\u0131l\u0131 tarih\u00e7inin bu mevzu \u00fczerine bir eseri var? Yoksa ni\u00e7in?\u00a0<\/span>\u00a0<\/span><\/p>\n

Bildi\u011fimiz ve bilmedi\u011fimiz; bir rivayete g\u00f6re say\u0131lar\u0131124 bin, di\u011fer bir rivayete g\u00f6re 224 bin peygamber, sanki -ne kadar da tuhaf!- bu d\u00fcnyaya hi\u00e7 u\u011framad\u0131lar. Baran Dergisi\u2019nde yay\u0131mlanan K\u00e2z\u0131m Albayrak\u2019\u0131n Prof Dr. Ahmet \u0130nam hoca ile yapt\u0131\u011f\u0131 s\u00f6yle\u015fide, Ahmet \u0130nam\u2019\u0131n s\u00f6yledi\u011finin alt\u0131n\u0131 tekrar \u00e7izmek istiyoruz; \u201cBat\u0131\u2019n\u0131n tarihini de biz yazmal\u0131y\u0131z!\u201d\u00a0<\/span>\u00a0<\/span><\/p>\n

Bu mevzuyu misallendirelim.<\/span>\u00a0<\/span><\/p>\n

Alayl\u0131 fikir adamlar\u0131ndan ve Frans\u0131z \u0130htil\u00e2li\u2019nin mimarlar\u0131 aras\u0131nda say\u0131lan Jean Jack Rousseau\u2019nun \u201c\u0130nsanlar Aras\u0131ndaki E\u015fitsizli\u011fin Kayna\u011f\u0131\u201d isimli eserinde ge\u00e7en bir hususu, hat\u0131rlad\u0131\u011f\u0131m\u0131z kadar\u0131 ile anlatal\u0131m.<\/span>\u00a0<\/span><\/p>\n

Kimi zaman kendini insanlardan soyutlayarak \u201cdil nas\u0131l do\u011fdu\u201d diye g\u00fcnlerce konu\u015fmayan, kulaklar\u0131n\u0131 kapatan Rousseau, bahsetti\u011fimiz eserinde insanlar\u0131n demiri eritmeyi nas\u0131l buldu\u011fu \u00fczerinde uzunca m\u00fclahazalar y\u00fcr\u00fct\u00fcr.<\/span>\u00a0<\/span><\/p>\n

Bir\u00e7ok ihtimali art arda s\u0131ralad\u0131ktan ve bunlar \u00fczerine fikir y\u00fcr\u00fctt\u00fckten sonra \u201cyanarda\u011flardan gelen lavlar\u0131n demire tesad\u00fcf ederek bunlar\u0131 eritti\u011fini, insanlar\u0131n ancak bu yol ile demiri eritmeyi \u00f6\u011frendi\u011fi\u201dni s\u00f6yler. Bu enteresan fikri de , \u201colsa olsa\u201d gibi bir tav\u0131r ile anlat\u0131r. Bir y\u00f6n\u00fc ile hakikatin k\u0131y\u0131s\u0131na kadar gelir, ama \u201cPeygamberler\u201d (Hazret-i Davut) diyemez, demez.<\/span>\u00a0<\/span><\/p>\n

\u0130mam-\u0131 Gaz\u00e2l\u00ee Hazretleri ne demi\u015fti? \u201cAkl\u0131 gerdim, gerdim, kopacak kadar gerdim, g\u00f6rd\u00fcm ki, o, s\u0131n\u0131rl\u0131d\u0131r ve kendi kendisine varabilece\u011fi hi\u00e7bir nihayet noktas\u0131 yoktur. Sonunda kurtulu\u015fu peygamberin ruhaniyetine s\u0131\u011f\u0131nmakta buldum\u201d. Rousseau gibi, Frans\u0131zlar\u0131n iftihar etti\u011fi bir fikir adam\u0131n\u0131n bile verdi\u011fi misalin tuhafl\u0131\u011f\u0131n\u0131n sebebini, herhalde \u0130mam-\u0131 Gaz\u00e2l\u00ee nin s\u00f6z\u00fcnde aramak laz\u0131m?<\/span>\u00a0<\/span><\/p>\n

*<\/span>\u00a0<\/span><\/p>\n

Baudelaire, Bat\u0131\u2019n\u0131n i\u00e7inde bulundu\u011fu durumu \u015fiirleri ile pek g\u00fczel ifade eder. B\u00fct\u00fcn \u015fiirlerini bir araya toplad\u0131\u011f\u0131 kitab\u0131n\u0131n ad\u0131 bile Bat\u0131\u2019n\u0131n verimlerini ifade a\u00e7\u0131s\u0131ndan pek yerindedir: \u201cK\u00f6t\u00fcl\u00fck \u00c7i\u00e7ekleri\u201d<\/span>\u00a0<\/span><\/p>\n

Bat\u0131, atomun b\u00f6l\u00fcne b\u00f6l\u00fcne b\u00f6l\u00fcnemeyece\u011fini, fezaya gidile gidile gidilemeyece\u011fini ve insanlar\u0131 \u00f6ld\u00fcre \u00f6ld\u00fcre bitiremeyece\u011fini anlad\u0131 da, bu g\u00fcne kadar ka\u00e7 insana ger\u00e7ek olarak d\u00fcnya ve ahret saadeti verebildi? Bunu anlamad\u0131; anlasa da ba\u015faramad\u0131.<\/span>\u00a0<\/span><\/p>\n

\u201cNe yani, \u015fu koskoca \u2018medeniyet\u2019 bir hi\u00e7 mi?\u201d\u00a0<\/span>\u00a0<\/span><\/p>\n

B\u00f6yle bir iddiam\u0131z yok; fakat bazen, Balzac\u2019\u0131n yapt\u0131\u011f\u0131 gibi, belli ba\u015fl\u0131 baz\u0131 unsurlar tasvir edildi\u011finde, b\u00fct\u00fcn dekor ister-istemez kendili\u011finden beliriverir. Bunun gibi, elde olan veriler do\u011frultusunda g\u00f6r\u00fclen ve neticesinde beliren manzara ispat nev’iinden say\u0131l\u0131r; bu unsurlar\u0131 dekor -ispat sayarsak, iddia-\u00e7er\u00e7eve de kendili\u011finden belirmez mi?<\/span>\u00a0<\/span><\/p>\n

Tam tersi ile; \u00dcstad Necib Faz\u0131l’\u0131n \u201cBir Adam Yaratmak\u201d isimli eserde ge\u00e7en \u015fu s\u00f6zleri, mevzuu ba\u015fka olsa da hat\u0131rlatal\u0131m: \u201c\u00c7er\u00e7eveyi bo\u015f verin, tablo\u2019nun kendisine bak\u0131n korkars\u0131n\u0131z\u201d<\/span>\u00a0<\/span><\/p>\n

Bat\u0131, \u201cG\u00f6ky\u00fcz\u00fcne merdiven, denizlere kapak, develere nal\u201d devrini ya\u015famaktad\u0131r. Hem tabiata ve hem de insan tabiat\u0131na bu kadar m\u00fcdahale, tabi\u00ee olarak ters tepecektir; Amerikan filmlerindeki me\u015fhur sahnelerden birisi; Laboratuar da deney yapan bilim adamlar\u0131 bir canavar icat ederler ve bu canavar ilk \u00f6nce o bilim adamlar\u0131n\u0131 yer\u2026 Hem hukuk, hem toplum a\u00e7\u0131s\u0131ndan Bat\u0131\u2019n\u0131n handikap\u0131\u2026 Kendisinin \u00e7\u0131k\u0131\u015f noktas\u0131 bulamad\u0131\u011f\u0131 b\u00fct\u00fcn meseleleri bir de ihra\u00e7 etmesi yok mu? Yeri gelmi\u015fken, onun bu h\u00e2lini g\u00f6rmeyip \u00f6n\u00fcnde e\u011filmek, isteyerek-istemeyerek tesiri alt\u0131nda kalmaksa -hele bu saatten sonra- trajikomik olmaz m\u0131?<\/span>\u00a0<\/span><\/p>\n

Bat\u0131\u2019n\u0131n temel dayanaklar\u0131na k\u0131saca bakal\u0131m.\u00a0<\/span>\u00a0<\/span><\/p>\n

H\u0131ristiyanl\u0131k ahl\u00e2k\u0131na dair;\u00a0<\/span>\u00a0<\/span><\/p>\n

Kumandan Salih Mirzabeyo\u011flu \u201cHukuk Edebiyat\u0131\u201d isimli eserinde anlatt\u0131\u011f\u0131 \u201cHukuk ve Ahl\u00e2k\u201d\u0131n al\u00e2kas\u0131n\u0131 hat\u0131rlarsak Bat\u0131\u2019y\u0131 Bat\u0131\u2019c\u0131 zihniyeti daha iyi tartabiliriz. Bir toplum tahayy\u00fcl edelim ki bencil, so\u011fuk ve b\u00fct\u00fcn derdi madd\u00ee kayg\u0131 pe\u015finde. \u201cStat\u00fc-Haz\u201d do\u011frultusunda s\u00fcrd\u00fcr\u00fclen bir hayat ve Kilise\u2019nin, bug\u00fcnk\u00fc kilise\u2019nin b\u00fct\u00fcn bu olan biten kar\u015f\u0131s\u0131ndaki tek \u00e7\u00f6z\u00fcm teklifi, b\u00fcy\u00fck bir suskunluk ve ne yapaca\u011f\u0131n\u0131 bilememezlik\u2026 \u201cFiilin i\u00e7ine i\u015flemi\u015f\u201d s\u0131fat olarak ahl\u00e2k\u2019tan bahsedebilmek i\u00e7in \u201cRuha nispet i\u015fi\u201d olan \u201cde\u011fer\u201dlerden bahsedebilmemiz gerekiyor. Oysa Bat\u0131\u2019n\u0131n \u201cde\u011fer\u201d anlay\u0131\u015f\u0131, ona bak\u0131\u015f\u0131, onu bir kavram h\u00e2linde g\u00f6r\u00fc\u015f\u00fc; ruh, maneviyat, his, sevgi olarak de\u011fil; stat\u00fc-\u00e7ok para, \u00e7ok para-haz, haz-daha fazla haz gibi enteresan bir ili\u015fki ve tetikleme i\u00e7erisindedir. Tarkovski\u2019nin \u201cdurmadan protez \u00fcretiyoruz\u201c s\u00f6z\u00fc \u00f6nemli\u2026 Kastetti\u011fi madd\u00ee bak\u0131mdan olsa da, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131, sevgi, a\u015fk, ili\u015fkiler, romantizm ve akl\u0131n\u0131za ne gelirse, bunlar\u0131n bile k\u0131staslar\u0131n\u0131 olu\u015fturup, \u00f6nce i\u00e7ini bo\u015falt\u0131p sonra da bu kavramlar\u0131 istedi\u011fi bi\u00e7imlere sokmad\u0131 m\u0131? \u201cE\u011flence\u201d denilince tahayy\u00fcl\u00fcm\u00fczde ne beliriyor? \u0130\u015fte kast etti\u011fimiz bu\u2026 From\u2019un dedi\u011fi gibi \u201cSanayi toplumu insan\u0131na \u2018spor araba\u2019 dedi\u011finizde kafas\u0131nda \u2018Kad\u0131n\u2019 beliriyor\u201d<\/span>\u00a0<\/span><\/p>\n

Kilise-H\u0131ristiyanl\u0131k bir hayat tarz\u0131 teklif etmiyor, zaten tam m\u00e2n\u00e2s\u0131 ile hi\u00e7bir zaman b\u00f6yle bir olgunlu\u011fa eri\u015femedi.<\/span>\u00a0<\/span><\/p>\n

Bug\u00fcn kendisi kalmad\u0131 ki teklif etti\u011fi bir \u015fey kalabilmi\u015f olsun\u2026 Bu mevzuyu irdeleyece\u011fiz.<\/span>\u00a0<\/span><\/p>\n

Yunan Akl\u0131\u2019na dair;<\/span>\u00a0<\/span><\/p>\n

Yunan Akl\u0131\u2019n\u0131n verimlerini her sahada i\u00e7selle\u015ftiren Bat\u0131 d\u00fcnyas\u0131 bug\u00fcn tarihinin en k\u0131s\u0131r d\u00f6nemini ya\u015famaktad\u0131r. Bergson\u2019dan beridir (o \u00e7apta) ka\u00e7 ilim, fikir ve sanat adam\u0131 yeti\u015ftirdi? Buhran\u0131 fark eden ve bunu dile getiren ilk elden onlarca isimli say\u0131labilir; fakat Reneissance d\u00f6nemindeki \u00e7apta, yeni bir g\u00f6r\u00fc\u015f, anlay\u0131\u015f getiren ka\u00e7 isim var Bat\u0131\u2019da?<\/span>\u00a0<\/span><\/p>\n

Fikir ve sanat hayat\u0131na y\u00f6n verebilen? Ciddi m\u00e2n\u00e2da bir\u00e7ok fikir ve ilim adam\u0131 olsa da, onlar, v\u2019az ettikleri fikirler ile yeni bir ruh hamlesi meydana getirmek ve yepyeni bir \u201cnefes\u201dten ziyade, \u00e7\u00f6k\u00fc\u015f\u00fc g\u00f6ren, hastal\u0131\u011f\u0131 fark eden ama bu gidi\u015fat\u0131 de\u011fi\u015ftirecek fikr\u00ee kuvveti olmayan sanatk\u00e2rlar olarak kald\u0131lar.<\/span>\u00a0<\/span><\/p>\n

Nas\u0131l bir akla sahipti Bat\u0131? O noktaya nas\u0131l ula\u015ft\u0131 bunu de\u011ferlendirece\u011fiz.<\/span>\u00a0<\/span><\/p>\n

Bat\u0131, akl\u0131n\u0131 yitirdi. Bu mevzuya da ayr\u0131ca de\u011finece\u011fiz.<\/span>\u00a0<\/span><\/p>\n

Roma Nizam\u0131\u2019na dair;<\/span>\u00a0<\/span><\/p>\n

Di\u011fer iki \u015f\u0131k bu \u201cNizam\u201d\u0131n i\u00e7ine mezcedilmi\u015f-kat\u0131\u015fm\u0131\u015f bir bi\u00e7imde bulunuyordu; Kom\u00fcnizma gibi \u00fc\u00e7ayakl\u0131 bir sehpa sayarsak, g\u00f6vdesi ile beraber en m\u00fchim ayak \u201cNizam\u201dd\u0131. Ruh ve fikrin nak\u015fedildi\u011fi madde gibi d\u00fc\u015f\u00fcnelim. Bu s\u00fctun, bu sars\u0131lmaz (!) gibi g\u00f6r\u00fcnen g\u00f6vde, b\u00fct\u00fcn ihti\u015fam\u0131n\u0131, kuvvetini, di\u011fer \u015f\u0131klar\u0131n muharrikiyyeti ile bulmu\u015ftu. \u201cGe\u00e7mi\u015f\u201d mastar\u0131 ile yaz\u0131yoruz; \u00e7\u00fcnk\u00fc g\u00fcn\u00fcm\u00fczde b\u00f6yle olmad\u0131\u011f\u0131 iddias\u0131 ile beraber, sadece tek ayak \u00fczerinde durdu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz. Bat\u0131\u2019dan, Allah\u2019tan daha \u00e7ok korkan ahmaklara ait \u015fuuralt\u0131 hastal\u0131\u011f\u0131na de\u011finmeye bile gerek yok.<\/span>\u00a0<\/span><\/p>\n

Yunan verimlerinden pragmatik bir bi\u00e7imde faydalanan Roma, \u0130mparatorlu\u011funu ba\u015ftan ba\u015fa \u201cNizam\u201d a ba\u011flad\u0131 ve b\u00fct\u00fcn bu verimler bir zaman sonra akamete u\u011frad\u0131; Reneissance ile birlikte ise b\u00fct\u00fcn verimlerini tekrar bu \u201cnizam\u201da, \u015fekle oturttu. Nizam\u0131, disiplin alt\u0131na alma ve h\u00e2kim olma m\u00e2n\u00e2s\u0131na kullan\u0131yoruz.<\/span>\u00a0<\/span><\/p>\n

B\u00fct\u00fcnl\u00fck \u015fuurunun yerle\u015fmesi ve her \u015feyi ona ba\u011flayarak d\u00fczenlemek; o nizam fikrine erilince, par\u00e7alar\u0131 da o nizama d\u00e2ir disipline oluyor ve bir par\u00e7as\u0131nda bile o b\u00fct\u00fcnl\u00fck bulunuyor. \u00c7izmede eksik olan \u00e7ivi, o nizam fikrinin ifadesini, \u201cb\u00fct\u00fcn\u201dl\u00fc\u011f\u00fcn\u00fc temsil ediyor.<\/span>\u00a0<\/span><\/p>\n

S\u00f6ylediklerimizi tarih\u00ee seyri i\u00e7inde de\u011ferlendirip, elde etti\u011fimiz verilerle, yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z te\u015fhise do\u011fru bir daire \u00e7izmeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/span>\u00a0<\/span><\/p>\n

ANT\u0130K GREK-YUNAN AKLI\u2019NIN ROMA\u2019YA GE\u00c7\u0130\u015e\u0130<\/span>\u00a0<\/span><\/p>\n

M.\u00d6. 6. Y\u00fczy\u0131lda Antik Grek d\u00fcnyas\u0131 zaman\u0131n\u0131n en parlak devirlerinden birini ya\u015f\u0131yordu. Felsefe, matematik, astronomi, biyoloji, t\u0131p ve fizik bak\u0131m\u0131ndan bu disiplinlere h\u00e2kimiyet bak\u0131m\u0131ndan gayet \u00fcst\u00fcnd\u00fcler. Felsef\u00ee a\u00e7\u0131dan Sokrates <\/span>\u202f(M.\u00d6. 469-M.\u00d6. 399)<\/span>, Eflatun<\/span>\u202f(M.\u00d6. 427-M.\u00d6. 347)<\/span>, Aristoteles<\/span>(M.\u00d6. 384\u2013M.\u00d6. 322)<\/span>, Protagoras(M.\u00d6. 481-M.\u00d6. 420). Fen ve teknik bilgiler a\u00e7\u0131s\u0131ndan ise Arkhimedes (M.\u00d6. 287-212, matematik-fizik) , Apollonios (M.\u00d6. 262-190, geometri ve astronomi) , Eratosthenes (M.\u00d6. 276-194,co\u011frafya), Hipparkhos (M.\u00d6. 190-120, astronomi-co\u011frafya) gibi mevzular\u0131nda ehil, ilim adamlar\u0131na sahiptiler.<\/span>\u00a0<\/span><\/p>\n

M.\u00d6. 200 ile M.\u00d6. 30. Y\u0131llar aras\u0131na dikkat \u00e7ekmek istiyoruz\u2026 Bu tarihler \u00f6nemli\u2026 M.\u00d6. 753 y\u0131l\u0131nda kurulan bir \u015fehir: Roma! Bir\u00e7ok kez istil\u00e2 edilmesine mukabil her seferinde kendini tekrar toparlayan Roma \u015fehri\u2026 Tar\u0131mc\u0131l\u0131kla u\u011fra\u015f\u0131yorlar ve gayet kaba insanlar; sava\u015f\u00e7\u0131 y\u00f6nleri de var.\u00a0<\/span>\u00a0<\/span><\/p>\n

Roma\u2019da Anadolu\u2019dan gelen Etr\u00fcskler de var. Romal\u0131lar, Etr\u00fcsklerin Anavatan\u0131 Anadolu\u2019dan getirdikleri astroloji\u2019yi alm\u0131\u015flar; kestikleri hayvan\u0131n karaci\u011ferine bakarak gelece\u011fi okumaya \u00e7al\u0131\u015f\u0131yorlar.\u00a0 Kuruldu\u011fu tarihten yana uzun seneler ge\u00e7mesine mukabil hi\u00e7bir medeni hamle i\u015ftiyak\u0131 duymayan bu kaba adamlar, eski Romal\u0131\u2019lar zamanla i\u00e7inde bulunduklar\u0131 kabu\u011fu k\u0131rmaya ba\u015fl\u0131yorlar; kuvvetlerini bulup, g\u00fcc\u00fcn neler yapabilece\u011fini ke\u015ffeden Romal\u0131 seciye art\u0131k d\u0131\u015far\u0131ya do\u011fru a\u00e7\u0131labilmeyi aklederek birden madd\u00ee sahada i\u015ftiyaklar i\u00e7inde k\u0131vranmaya ba\u015fl\u0131yor. Bunun neticesi olaraktan M.\u00d6. 300 y\u0131l\u0131na gelindi\u011finde iyice kuvvet buldular ve \u00f6nce b\u00fct\u00fcn \u0130talya\u2019y\u0131 sonras\u0131nda ise Yunanistan\u2019\u0131 fethediyorlar.\u00a0<\/span>\u00a0<\/span><\/p>\n

M.S. 30 y\u0131l\u0131na gelindi\u011finde M\u0131s\u0131r\u2019da Romal\u0131lardad\u0131r ve art\u0131k \u0130mparatorluk olmu\u015flard\u0131r; Bat\u0131 d\u00fcnyas\u0131n\u0131n tek g\u00fcc\u00fc haline geldiler.<\/span>\u00a0<\/span><\/p>\n

Antik Yunan\u2019\u0131n fikirle kaynad\u0131\u011f\u0131 ve m\u00fchim ilim ve fikir adamlar\u0131n\u0131n d\u00fcnyaya geldi\u011fi demler\u2026<\/span>\u00a0<\/span><\/p>\n

Maddi zenginli\u011fin ve siyas\u00ee g\u00fcc\u00fcn temsilcisi oldu\u011fu kadar, Yunan ve M\u0131s\u0131r fetihleri ile beraber Roma, k\u00fclt\u00fcr\u00fcn de merkezi oldu. Oralardaki b\u00fct\u00fcn verimler ellerinin alt\u0131ndayd\u0131 art\u0131k.\u00a0<\/span>\u00a0<\/span><\/p>\n

Yunan\u2019a d\u00f6nelim:<\/span>\u00a0<\/span><\/p>\n

Me\u015fhur Akademi ve Lise\u2026 \u0130lim, fikir, sanat bunlar ile ocakla\u015fm\u0131\u015f ve yeni nesil\u2019e aktar\u0131l\u0131yor.<\/span>\u00a0<\/span><\/p>\n

\u201cHer bilim dal\u0131 kendi alan\u0131nda bilim ad\u0131na s\u00f6ylenecek her \u015feyi s\u00f6ylemi\u015fti. Dura\u011fanl\u0131\u011fa veya gerilemeye yol a\u00e7mamak i\u00e7in yeni bir yakla\u015f\u0131m getirilmeliydi\u201d (1) (Bizdeki Kanun\u00ee devrini hat\u0131rlamak gerekiyor bu esnada)<\/span>\u00a0<\/span><\/p>\n

Bir misal verelim:<\/span>\u00a0<\/span><\/p>\n

Hipparkhos geometri mevzuunda yeni y\u00f6ntemler geli\u015ftirmi\u015f ve s\u00f6ylenecek her \u015feyi s\u00f6ylemi\u015fti. Bunu \u00fcst\u00fcne \u00e7\u0131k\u0131lamay\u0131nca bu ilim dal\u0131 orada s\u0131k\u0131\u015f\u0131p kald\u0131; bu alandaki geli\u015fmeler sonralar\u0131 \u0130sl\u00e2m d\u00fcnyas\u0131na ait baz\u0131 hesaplamalar ile oldu.<\/span>\u00a0<\/span><\/p>\n

Yunan akl\u0131 \u201cyeni bir yakla\u015f\u0131m\u201d, \u201canlay\u0131\u015f\u201d bulamadan Roma\u2019n\u0131n madd\u00ee kuvveti alt\u0131nda kald\u0131 ve dizginleri onlara kapt\u0131rd\u0131.<\/span>\u00a0<\/span><\/p>\n

\u201cM\u0131s\u0131r, Mezopotamya, Babil, Hind ve \u00c7in\u2019in b\u00fct\u00fcn ilmi verimlerinin harman\u0131n\u0131 yapan Yunan Akl\u0131, bir nev\u00ee \u201cmedeniyet\u201d olman\u0131n cezas\u0131 olarak Roma\u2019n\u0131n gladyat\u00f6rleri alt\u0131nda eziliverdi.<\/span>\u00a0<\/span><\/p>\n

Ne olursa olsun, fikrin, her \u015fubesi ile maddeyi tahakk\u00fcm\u00fc, yine o fikri aziz tutmak i\u00e7in bir g\u00f6rev oldu\u011funu Yunan\u2019\u0131n Roma elindeki h\u00e2linden anl\u0131yoruz.<\/span>\u00a0<\/span><\/p>\n

ROMA\u2019NIN TUHAF Y\u00dcKSEL\u0130\u015e\u0130<\/span> \u00a0<\/span><\/p>\n

S\u00f6yledi\u011fimiz gibi M.\u00d6. 753\u2019te kurulan Roma \u015fehri y\u00fczy\u0131llarca suskunken ve her t\u00fcrl\u00fc istilaya a\u00e7\u0131kken, sanki uyuyan devin uyanmas\u0131 gibi M.\u00d6.300\u2019de b\u00fct\u00fcn kuvvetini, sadece topra\u011f\u0131 i\u015flemeye sarf etti\u011fi kuvvetini bulundu\u011fu b\u00fct\u00fcn co\u011frafyaya yayarak \u0130talya\u2019n\u0131n b\u00fct\u00fcn\u00fcn\u00fc, sonra Yunan\u2019\u0131 ve en sonunda da M\u0131s\u0131r\u2019\u0131 alarak Bat\u0131\u2019n\u0131n tek h\u00e2kim kuvveti oldu.\u00a0<\/span>\u00a0<\/span><\/p>\n

Latin diline sahip Romal\u0131lar ne buldularsa \u00e7evirdiler, ne g\u00f6rd\u00fclerse m\u00e2lettiler.<\/span>\u00a0<\/span><\/p>\n

Mesela mitoloji; Roma mitolojisine ait b\u00fct\u00fcn verimler Yunan\u2019\u0131nd\u0131r. Hepsini Latin diline aktarm\u0131\u015flard\u0131r.<\/span>\u00a0<\/span><\/p>\n

\u00d6z\u00fcnde Barbar olan (ki bu barbarl\u0131\u011f\u0131n alt\u0131n\u0131 \u00e7izelim, bug\u00fcnk\u00fc Bat\u0131 ruhu, Roma ruhudur.) Romal\u0131lar ne yapsalar bu barbarl\u0131ktan, \u00f6zlerinden ayr\u0131lmad\u0131lar; Yunan\u2019\u0131n, M\u0131s\u0131r\u2019\u0131n b\u00fct\u00fcn ilm\u00ee, fikr\u00ee, felsef\u00ee, ne kadar \u015fubeleri varsa iktibas ettiler, isimlendirdiler, yerine g\u00f6re birebir ald\u0131lar.<\/span>\u00a0<\/span><\/p>\n

Bir yeri fetheden bir milletin, oradaki ilim ve hikmeti almas\u0131, kendi k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131 zenginle\u015ftirme \u00e7abas\u0131 tabi\u00eedir, olmas\u0131 gerekendir. Fakat Romal\u0131lar\u0131n bu k\u00fclt\u00fcr zenginli\u011fine yakla\u015f\u0131mlar\u0131 gayet tuhaft\u0131\u2026<\/span>\u00a0<\/span><\/p>\n

Hi\u00e7bir k\u00fclt\u00fcr birikimi olmayan ve tek h\u00fcnerleri kaba kuvvet olan Romal\u0131lar entelekt\u00fcel taraflar\u0131n\u0131 Yunan Akl\u0131\u2019n\u0131n verimleri sayesinde kazand\u0131lar. Bunu yaparken de, ilim, fikir ve sanat hassasiyeti ile de\u011fil, daha \u00e7ok pratik olarak faydalanabilecekleri disiplinlere alaka duyarak yapt\u0131lar.<\/span>\u00a0<\/span><\/p>\n

Romal\u0131lar herhangi bir \u015feyin m\u00fccerret yan\u0131ndan \u00e7ok m\u00fc\u015fahhas taraf\u0131na bakan, onu g\u00f6ren, di\u011ferini anlamayan bir seciye i\u00e7indeydiler. Hayat\u0131n, pratik taraflar\u0131n\u0131, i\u015flerini kolayla\u015ft\u0131rmas\u0131 bak\u0131m\u0131ndan kendilerine yak\u0131n buluyorlard\u0131.<\/span>\u00a0<\/span><\/p>\n

Nicelikten ziyade nitelik bak\u0131m\u0131ndan de\u011fer veriyorlard\u0131 her \u015feye ellerindeki malzeme ne olursa olsun; bu y\u00fczden \u0130mparatorlu\u011fa bi\u00e7im verirken b\u00fct\u00fcn disiplinleri bu seciyelerine g\u00f6re de\u011ferlendirdiler.<\/span>\u00a0<\/span><\/p>\n

Nas\u0131l bir birikimin ellerine ge\u00e7ti\u011fini anlamam\u0131z i\u00e7in, herhalde \u015fu misal yeterli olur:<\/span>\u00a0<\/span><\/p>\n

\u201cDo\u011fa Tarihi\u201d isimli eserin sahibi Plinius (M.S. 23-79) bu eseri yazarken yakla\u015f\u0131k iki bin eski kitaptan faydalanm\u0131\u015f ve eserini bu kitaplardan derlemi\u015ftir.<\/span>\u00a0<\/span><\/p>\n

Prof. Dr. H\u00fcseyin Gazi Topdemir, Romal\u0131lar\u0131n ilm\u00ee ve felsefi a\u00e7\u0131dan hi\u00e7bir yenilik getirmedi\u011fini \u201cBulunduklar\u0131 \u00e7a\u011fa katk\u0131 yapmak \u015f\u00f6yle dursun, Yunan\u2019\u0131n kazan\u0131lm\u0131\u015f bilgilerini bile yeterince izleyecek bir ilim adam\u0131 yeti\u015fmemi\u015ftir bu d\u00f6nemde\u201d diyerek alt\u0131n\u0131 \u00e7izer.<\/span>\u00a0<\/span><\/p>\n

Yunan Akl\u0131\u2019n\u0131 fark edip, Romal\u0131 damarlar\u0131 kabaran ve entelekt\u00fcel bak\u0131mdan Yunan\u2019\u0131 a\u015fma gayretine girenler de olmu\u015ftur. Cato (M.\u00d6. 234-149) ve Varro (M.\u00d6. 116-27) gibi.<\/span>\u00a0<\/span><\/p>\n

\u00d6zellikle Varro isminin alt\u0131n\u0131 \u00e7izmek gerekiyor san\u0131r\u0131z. Varro, \u201cDisiplin\u201d ismi ile bir eser kaleme alm\u0131\u015f ve Gramer, Retorik, Diyalektik, Aritmetik, Geometri, Astronomi, M\u00fczik, Mimarl\u0131k ve T\u0131p mevzular\u0131n\u0131 i\u015flemi\u015ftir. Bran\u015fla\u015ft\u0131rm\u0131\u015f ve derlemi\u015f, disipline etmi\u015ftir ki \u00e7ok m\u00fchim; sonradan Mimarl\u0131k ve T\u0131p bu eserden \u00e7\u0131kar\u0131lm\u0131\u015f ve di\u011ferleri Liberales Septem-Yedi H\u00fcr Sanat diye an\u0131lm\u0131\u015ft\u0131r.<\/span>\u00a0<\/span><\/p>\n

\u201cYedi H\u00fcr Sanat\u201d, bu ilim dallar\u0131 Orta\u00e7a\u011f e\u011fitiminim temelini olu\u015fturur ki, i\u015fte \u201cNizam\u201d a dair \u00e7ok m\u00fchim bir misal.<\/span>\u00a0<\/span><\/p>\n

Pratik i\u015flerde mahir, m\u00fccerretten ho\u015flanmayan Romal\u0131 seciye, d\u00fcnyaya bak\u0131\u015f\u0131 i\u00e7in bile \u201cmutluluk\u201d va\u2019zeden ve kolayca anla\u015f\u0131lan Stoa ve Epik\u00fcrc\u00fcl\u00fc\u011f\u00fc benimsedi. Roma seciyesi, \u201cmutluluk\u201du istiyor ve bunun yolunu \u201cfaydac\u0131l\u0131k\u201d ta g\u00f6r\u00fcyordu. Hayat\u0131n kolayla\u015fmas\u0131 i\u00e7in elinden ne gelirse yapt\u0131; \u00e7\u00fcnk\u00fc her \u015fey haz i\u00e7indi.<\/span>\u00a0<\/span><\/p>\n

Yunan akl\u0131, vahdaniyet\u2019e, hakiki vahdaniyet fikrine varamadan Roma elinde bir nev’i ya\u011fmaya u\u011frad\u0131 ve \u201cHi\u00e7bir masumun ayak basmad\u0131\u011f\u0131 Garb\u201d karanl\u0131\u011fa do\u011fru yol almak i\u00e7in inki\u015faf devrine girdi.<\/span>\u00a0<\/span><\/p>\n

Devam edecek\u2026<\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

    \n
  1. H\u00fcseyin Gazi Topdemir, Bilim Ve Teknik Dergisi<\/span>\u00a0<\/span><\/li>\n<\/ol>\n

    \u00a0<\/span><\/p>\n

    \u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Giri\u015f\u00a0 Yaz\u0131m\u0131zda Bat\u0131 D\u00fcnyas\u0131n\u0131n Temel Dayanaklar\u0131 olan Yunan akl\u0131, H\u0131ristiyan Ahl\u00e2k\u0131 ve Roma Niz\u00e2m\u0131\u2019na de\u011finece\u011fiz.\u00a0 Ni\u00e7in? \u00c7\u00fcnk\u00fc co\u011frafya bak\u0131m\u0131ndan bile z\u0131dd\u0131m\u0131z olan Bat\u0131 D\u00fcnyas\u0131\u2019n\u0131 tan\u0131r, bilir ve anlarsak, i\u015fte o…<\/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":[23],"class_list":["post-594","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-fatih-turplu","no-post-thumbnail"],"yoast_head":"\nBat\u0131 D\u00fcnyas\u0131 ve Temel Dayanaklar\u0131 \u00dczerine - 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\/2013\/03\/03\/bati-dunyasi-ve-temel-dayanaklari-uzerine\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bat\u0131 D\u00fcnyas\u0131 ve Temel Dayanaklar\u0131 \u00dczerine - 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