10.07.20052<\/p>\n
BU B\u00d6L\u00dcM, tarihle ilgilidir. Bu b\u00f6l\u00fcmde, tarihsel s\u00fcreklilikte ya\u015fanan k\u0131r\u0131lman\u0131n en temel boyutunu, \u00fcstesinden geliyor g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz bir kusur olarak \u00e7a\u011fda\u015f bilgi krizini ele alaca\u011f\u0131m. M\u00fcsl\u00fcmanlar i\u00e7in 2000 y\u0131l\u0131, biny\u0131lc\u0131 \u00e7a\u011fr\u0131\u015f\u0131mlar ta\u015f\u0131mayan \u00f6ylesine bir tarih olabilir; fakat, biz bu tarihin (Bat\u0131n\u0131n\u2014geni\u015f anlamda\u2014rasyonalizm gelene\u011fine \u00f6nc\u00fcl\u00fck etmi\u015f Mihver \u00c7a\u011f ve Sokratik devrimle ba\u015flam\u0131\u015f olan entellekt\u00fcel tarihine ili\u015fkin tek b\u00fcy\u00fck ak\u0131\u015f\u0131 \u00e7ok ciddi bi\u00e7imde kesintiye u\u011fratt\u0131\u011f\u0131n\u0131 teyid edebiliriz. Kendisinden \u00e7ok farkl\u0131 ve vahye dayal\u0131 S\u00e2m\u00ee epistemolojisinin m\u00fcdahil oldu\u011fu d\u00f6nemde onunla \u00e7eki\u015fen bu gelenek, dinden ziyade Alman idealizminin muhtelif bi\u00e7imlerinin meydan okumalar\u0131na maruz kald\u0131ktan sonra, Ayd\u0131nlanma \u0131\u015f\u0131\u011f\u0131 suretindeki ba\u015fd\u00f6nd\u00fcr\u00fcc\u00fc zirvesine ula\u015ft\u0131. Fakat, milenyumla birlikte bir kapan\u0131\u015f, (ya da bir entellekt\u00fcel tarih\u00e7inin s\u00f6yleyebildi\u011fi \u00fczere) bir de\u011ferden d\u00fc\u015fme noktas\u0131na varan Ayd\u0131nlanmac\u0131 ke\u015fif yolculu\u011fu kayaya oturmu\u015f gibi g\u00f6z\u00fck\u00fcyor. Bat\u0131 akl\u0131n\u0131n eski b\u00fcy\u00fck anlat\u0131s\u0131, \u00e7\u00f6z\u00fclm\u00fc\u015f veya s\u0131r perdesi aralanm\u0131\u015f bir entrika olmaks\u0131z\u0131n, ve \u015fu veya bu d\u00fczeyde aptalca ve sapt\u0131r\u0131c\u0131 oldu\u011fu ortaya \u00e7\u0131km\u0131\u015f kendi yolunda ona yard\u0131mc\u0131 olmu\u015f merkez\u00ee karakterleriyle birlikte, bir t\u00fcr kapan\u0131\u015f\u0131 tecr\u00fcbe etmi\u015ftir. Post-modernist guru Jean-Francois Lyotard\u2019\u0131n \u2018bir durgunla\u015fma d\u00f6nemi\u2019 olarak tan\u0131mlad\u0131\u011f\u0131, baya\u011f\u0131l\u0131\u011f\u0131n ve sath\u00eeli\u011fin hakim oldu\u011fu bu yeni d\u00f6neme, Bat\u0131 yeni biny\u0131l tabula rasa\u2019s\u0131, yani bo\u015f sayfas\u0131 olarak giriyor: ne \u0130brahim\u2019in, ne Aquinas\u2019\u0131n, ne de Hume\u2019un e\u015fli\u011finde!<\/p>\n
Bu \u00e7\u00f6k\u00fc\u015f\u00fcn tazammunlar\u0131 geni\u015f menzillidir, ve \u0130sl\u00e2m d\u00fcnyas\u0131 i\u00e7in \u015fimdiye kadar ihmal edilmi\u015f keskin sorular ortaya \u00e7\u0131karmaktad\u0131r. Alman filozof Gadamer, insan\u0131n b\u00fct\u00fcn zihinsel yap\u0131lar\u0131n\u0131n tabiat\u0131 itibar\u0131yla nas\u0131l da diyalojik oldu\u011funu belirttikten sonra, \u0130sl\u00e2m\u2019\u0131n kendisini kavray\u0131\u015f\u0131n\u0131n da tarihsel olarak esasen iki alternatif paradigmayla \u015fekillendi\u011fini s\u00f6yler: her ikisi de \u0130sl\u00e2m\u2019\u0131n Yak\u0131n Do\u011fudaki varl\u0131\u011f\u0131ndan evvel olan H\u0131ristiyan enkarnasyonizmi ve Yunan entellekt\u00fcelizmi. Bu iki model \u0130sl\u00e2m\u00ee mesk\u00fbn b\u00f6lgenin fiziksel hudutlar\u0131 i\u00e7erisinde ve \u00f6tesinde istikrarl\u0131 ve tepkisel \u00d6tekiler varolmu\u015flarsa, bu takdirde, ya\u015fad\u0131klar\u0131 \u00e7a\u011fda\u015f \u00e7\u00f6k\u00fc\u015f bizz\u00e2t \u0130sl\u00e2m i\u00e7in \u00f6nemli yans\u0131malar\u0131 b\u00fcnyesinde bar\u0131nd\u0131racakt\u0131r. Hi\u015fam Cuayy\u0131t\u2019\u0131n deyi\u015fiyle, d\u00fcnyan\u0131n \u2018s\u00fcperego\u2019su haline gelmi\u015f olan Bat\u0131, ve onun \u2018gezegen \u00e7ap\u0131ndaki mesih\u00ee te\u015febb\u00fcs\u2019\u00fcnde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 kriz, onun \u015fimdiye kadar de\u011fi\u015ftirdi\u011fi t\u00fcm \u015feyleri de d\u00f6n\u00fc\u015ft\u00fcrmelidir. Bu b\u00f6l\u00fcm\u00fcn ilerleyen sayfalar\u0131nda, bu \u00e7er\u00e7evede ortaya \u00e7\u0131kan sorulardan baz\u0131lar\u0131n\u0131, yeterince cevapland\u0131ramasak bile, en az\u0131ndan soraca\u011f\u0131z. Bununla birlikte, ilk olarak, modern m\u00fc\u015fkilimize sebebiyet vermi\u015f olan, ve zaferi tam da bir \u00e7a\u011f\u0131n kapan\u0131\u015f\u0131na denk gelmi\u015f bulunan s\u00fcre\u00e7leri k\u0131saca tarif edelim.<\/p>\n
\u0130kinci biny\u0131l, esasen, bilgiye y\u00f6nelik S\u00e2m\u00ee ve Helenik yakla\u015f\u0131mlar aras\u0131ndaki farklar\u0131n \u00fcstesinden gelmeyi hedefleyen yenilenmi\u015f giri\u015fimlerle ba\u015flam\u0131\u015ft\u0131. \u0130sl\u00e2m\u00ee d\u00fcnyada, \u0130bn Sina gibi y\u00fcksek bir \u015fahsiyet vard\u0131, ve B\u00e2k\u0131ll\u00e2n\u00ee ve Gaz\u00e2l\u00ee gibi simalar\u0131n Aristo mant\u0131\u011f\u0131 ile metafizi\u011fini anaak\u0131m il\u00e2hiyat s\u00f6ylemine dahil edi\u015fleri s\u00f6zkonusuydu. Yahudilikte Saadya Feyyum\u00ee, kendisi tepkisel bi\u00e7imde Helenizm taraf\u0131ndan bilgilendirilmi\u015f olan Mu\u2019tezile rasyonalizmini Kara\u00eetler aleyhine rabbinik arg\u00fcman\u0131n i\u00e7erisine ithal etmi\u015fti. Ve son olarak H\u0131ristiyan \u00e2leminde, Anselm (sonradan Aquinas\u2019\u0131 ve Scotus\u2019u netice verecek olan zincirleme reaksiyonu ba\u015flatan) rasyonelle\u015fmi\u015f Efl\u00e2tunculu\u011fun anahtar unsuruydu; ki, Thomas ve Scotus, Arap felsefesine, ve dolay\u0131s\u0131yla yine bir Semitik-Helenistik senteze \u00e7ok \u015fey bor\u00e7ludurlar.<\/p>\n
\u0130sl\u00e2m, Yahudi ve H\u0131ristiyan d\u00fc\u015f\u00fcncesi, ekseriya simbiyotik bir yak\u0131nl\u0131kla birlikte, ikinci biny\u0131l\u0131n ortalar\u0131na kadar geldiler. Her ikisi de Bat\u0131n\u0131n b\u00fcy\u00fcyen rasyonalizmine kar\u015f\u0131 artan bir z\u0131tl\u0131k i\u00e7erisinde kendi hukuk\u00ee-mistik sentezlerinin izinden giden Yahudilik ve \u0130sl\u00e2m\u2019la R\u00f6nesans\u2019ta ba\u015flayan \u00e7atallanma, ancak onyedinci y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru kesinle\u015fti. Bu zamandan \u00f6nce, Pico della Mirandola ve Marsilio Ficino gibi anahtar R\u00f6nesans simalar\u0131, skolastik ge\u00e7mi\u015fle al\u00e2kalar\u0131n\u0131 kesmelerine ra\u011fmen, yine de insicams\u0131z-olmayan ve sezgisel bir epistemolojiyi s\u00fcrd\u00fcrm\u00fc\u015f, ve Yahudilik (sonradan Kabbalistler) ve \u0130sl\u00e2m (\u015eehrez\u00fbr\u00ee, Molla Sadra ve Mir Damad\u2019\u0131n yeni-Eflatunculu\u011fu gibi) i\u00e7indeki geli\u015fmelere yak\u0131n bi\u00e7imde paralellik arzetmi\u015flerdir.<\/p>\n
Bununla birlikte, onyedinci y\u00fczy\u0131ldan itibaren, H\u0131ristiyan \u00e2lemi, \u015fimdiye kadar tam olarak ara\u015ft\u0131rmas\u0131 yap\u0131lmam\u0131\u015f olan bir istikamet takip etti. Montaigne\u2019i deh\u015fete d\u00fc\u015f\u00fcrmesi bir yana, \u0130sl\u00e2m\u00ee veya Yahudi kar\u015f\u0131l\u0131\u011f\u0131 da bulunmayan Reform-sonras\u0131 karga\u015fayla ba\u015flayan Avrupa\u2019n\u0131n dinde emniyet krizinin de aralar\u0131nda yer ald\u0131\u011f\u0131 birka\u00e7 sebepten dolay\u0131, Descartes ve Port-Royal mant\u0131k\u00e7\u0131lar\u0131 gibi kimseler, felsefeyi dinin hizmet\u00e7isi olarak g\u00f6rm\u00fc\u015f geleneksel skolastik epistemolojiler pahas\u0131na, a\u011f\u0131rl\u0131\u011f\u0131 Helenik rasyonalizm lehine kayd\u0131rma ihtiyac\u0131 hissettiler.<\/p>\n
Bu noktada, Bat\u0131 d\u00fc\u015f\u00fcncesinin sonraki tarihine ili\u015fkin bir detayland\u0131rma gereksizdir. Ancak, Oriental Enlightenment (Do\u011fu Ayd\u0131nlanmas\u0131) adl\u0131 yeni kitab\u0131nda bu konuda detayl\u0131 bir d\u00f6k\u00fcm yapm\u0131\u015f olan J. J. Clarke\u2019\u0131 hari\u00e7 tutarsak, Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinin yeterince belirtilmemi\u015f bir boyutuna dikkat \u00e7ekmek yard\u0131mc\u0131 olabilir. Bu, Ayd\u0131nlanman\u0131n Bat\u0131l\u0131 olmayan d\u00fc\u015f\u00fcnce sistemlerine olan borcudur. \u0130kinci biny\u0131l\u0131n ilk yar\u0131s\u0131nda, Avrupa \u0130sl\u00e2m\u2019dan ve \u0130sl\u00e2m\u2019\u0131n arac\u0131l\u0131\u011f\u0131yla Yunanistan\u2019dan \u00e7ok \u015fey alm\u0131\u015ft\u0131r. R\u00f6nesans-sonras\u0131 Avrupa\u2019da ise (Pascal ve Malebranche ve belki Leibniz gibi birka\u00e7 d\u00fc\u015f\u00fcn\u00fcr, \u0130sl\u00e2m\u00ee mirastan ilham almaya devam etmi\u015fse de), \u00e7ok daha uzak Do\u011fudan ithal edilen fikirler cazip hale gelmi\u015ftir: ke\u015fif ama\u00e7l\u0131 seyahatler, Cizvit misyonu, ve \u015earkiyat\u00e7\u0131l\u0131\u011f\u0131n do\u011fu\u015funun m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131 bir s\u00fcre\u00e7.<\/p>\n
Clarke, onsekizinci y\u00fczy\u0131l Avrupa\u2019s\u0131nda zihinleri b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00c7in\u2019in i\u015fgal etti\u011fine i\u015faret eder. Diderot ve Voltaire, \u00e7\u00f6kmekte olan ve kutsal de\u011ferleri satan bir H\u0131ristiyan \u00e2lemini d\u00f6vecek bir de\u011fnek olarak adaletli, istikrarl\u0131 ve meritokratik* \u00c7in imparatorlu\u011fu imgesini kulland\u0131lar. Voltaire, Ahl\u00e2k \u00dcst\u00fcne Deneme\u2019sinde (Essai sur les Moeurs, 1756) \u00c7in\u2019in ahl\u00e2k felsefesinin tabiat\u0131 gere\u011fi \u00fcst\u00fcn oldu\u011funu savunmu\u015f ve \u00c7in tecr\u00fcbesini rasyonel deizmin bir teyidi olarak \u00f6vm\u00fc\u015ft\u00fcr.<\/p>\n
E\u011fer ondokuzuncu y\u00fczy\u0131l \u00e7inliseverlik \u00e7a\u011f\u0131 idiyse, ondokuzuncu y\u00fczy\u0131l da, \u00e7ok daha d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir \u015fekilde, Avrupa\u2019n\u0131n Hindistan\u2019\u0131 ke\u015ffine tan\u0131k oldu. \u00c7in\u2019le etkile\u015fimi, Avrupa\u2019n\u0131n ahl\u00e2k felsefesini derin bir \u015fekilde de\u011fi\u015ftirmi\u015fti; Hindistan\u2019\u0131n etkisi ise, Bat\u0131n\u0131n metafizik ve epistemoloji seyrini de\u011fi\u015ftirmek oldu. Do\u011fu Hindistan \u015eirketi taraf\u0131ndan vazifelendirilen William Jones\u2019un Upani\u015fadlar terc\u00fcmeleri, bu noktada harekete ge\u00e7irici bir etkide bulundu. R. Schwab\u2019\u0131n s\u00f6zleriyle:<\/p>\n
Bu ba\u011flamda, Upani\u015fadlar\u0131n Almanya\u2019da felsefeyi yeniden ihya etmi\u015f oldu\u011fu s\u00f6ylenebilir. Shankara ve Ramanuja\u2019n\u0131n tefsir zenginliklerine eri\u015filememesine ra\u011fmen, Alman Romantikleri duyu-alg\u0131 sistemi i\u00e7inde alg\u0131lanan fenomenal evrenin bir anlamda yan\u0131lsamaya yol a\u00e7\u0131c\u0131 oldu\u011fu, dolay\u0131s\u0131yla bilgenin as\u0131l g\u00f6revinin kendi hakiki benine ait kimli\u011fi Brahman\u2019la ger\u00e7ekle\u015ftirmek olmas\u0131 gerekti\u011fi fikrinin anahtar idealist temas\u0131n\u0131 te\u015fkil etti\u011fi Veda metafizi\u011fine ili\u015fkin belli bir kavray\u0131\u015fa sahiptiler. Almanlar bunu kendi Geist (Ruh) fikirlerine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015flerdir.<\/p>\n
Schwab ve Clarke gibi k\u00fclt\u00fcr tarih\u00e7ileri taraf\u0131ndan geli\u015ftirilmi\u015f olan, Alman idealistlerinin Veda d\u00fc\u015f\u00fcncesine derinden bor\u00e7lu olduklar\u0131na dair bu tez, salt d\u00fc\u015f\u00fcnce d\u00fczeyinde, iddialar\u0131 \u00f6rneklendirecek ba\u015fka ara\u015ft\u0131rmalar yap\u0131lana kadar, niha\u00ee anlamda kan\u0131tlanm\u0131\u015f olarak g\u00f6r\u00fclemez. Zira, idealistlerin, tamamen ba\u011f\u0131ms\u0131z bir soyk\u00fct\u00fc\u011f\u00fcne sahip Upani\u015fadlarla, kendi d\u00fc\u015f\u00fcnceleriyle enteresan bir paralellik arzetti\u011fi i\u00e7in \u00f6ylesine bakm\u0131\u015f olmalar\u0131 \u00e7ok muhtemeldir. Yine de bu, etkisi a\u00e7\u0131s\u0131ndan incelenmesi gereken bir konu gibi g\u00f6z\u00fck\u00fcyor.<\/p>\n
E\u011fer bu b\u00f6yleyse, Avrupa\u2019n\u0131n ikinci biny\u0131ldaki zihinsel tarihini birka\u00e7 evreye b\u00f6lebiliriz: \u00fc\u00e7 as\u0131rl\u0131k Arap etkisi, iki as\u0131rl\u0131k do\u011frudan Yunan etkisi, takip eden iki as\u0131rda mayalanma, sonras\u0131nda bir as\u0131rl\u0131k orta derecede \u00c7inliseverlik, ve daha sonra da Brahman ontolojisinin ondokuzuncu y\u00fczy\u0131lda zihinleri me\u015fgul etmesi.<\/p>\n
Bu tablodan hareketle, yirminci y\u00fczy\u0131l d\u00fc\u015f\u00fcncesinin epistemolojik krizine bir ipucu arayabiliriz. Bat\u0131n\u0131n entellekt\u00fcel gelene\u011fi, geleneksel olarak yabanc\u0131 korkusu mal\u00fbl olmakla birlikte, kendisini, mesel\u00e2 \u0130sl\u00e2m, Hint veya \u00c7in k\u00fclt\u00fcrlerine g\u00f6re \u00e7ok daha b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, d\u0131\u015fsal d\u00f6llenmeye ba\u011f\u0131ml\u0131l\u0131k g\u00f6stermi\u015ftir. Kendi b\u00fct\u00fcnleyici kapasitelerini kullanamay\u0131p zay\u0131flayan \u0130sl\u00e2m, Hint ve \u00c7in k\u00fclt\u00fcrlerinin bug\u00fcn kendilerini s\u00fcrd\u00fcremez bir durumda bulunuyor olu\u015flar\u0131n\u0131n ard\u0131nda, belki de onlar\u0131n i\u015fte bu noktadaki yetersizlikleri yat\u0131yor.<\/p>\n
Bu y\u00fczdendir ki, yirminci y\u00fczy\u0131l ideologlar\u0131, hem Bat\u0131da hem de \u0130sl\u00e2m d\u00fcnyas\u0131 ve ba\u015fka yerlerdeki diasporalar\u0131nda, temel olarak Varl\u0131k\u2019tan uzakla\u015f\u0131p insan konusuna yakla\u015fan bilgi tan\u0131mlar\u0131na y\u00f6nelmi\u015flerdir. Ara s\u0131ra, bu bilgi tan\u0131mlar\u0131n\u0131n konusu kollektif insan oldu. S\u00f6zgelimi, Marksizm, ve sonra onun uslu varisi Frankfurt Okulu, be\u015fer\u00ee toplumlar\u0131n teleolojinin nesnel ve \u00f6l\u00e7\u00fclebilir tabiat\u0131na vurguda bulunmu\u015ftur. Bununla birlikte, \u015fimdilerde, \u2018ara\u00e7sal akl\u0131n ele\u015ftirisi\u2019ni geli\u015ftiren Adorno ve Habermas gibi ki\u015filerce temsil edilen ge\u00e7 d\u00f6nem Frankfurt Okulu, Rusya ve Almanya\u2019n\u0131n g\u00fc\u00e7l\u00fc modernist felsef\u00ee ve sosyolojik ayaklar \u00fczerine kurulmu\u015f olan distopik** totaliterli\u011finin pe\u015finden s\u00fcr\u00fcklendi. Rasyonalitenin kendisi ate\u015f alt\u0131nda kald\u0131, ve \u00f6zelde Adorno rasyonalitenin bu \u015fartlarda klasik \u015f\u00fcphecilikle de\u011fil de hakikati tarih ve toplumun akt\u00fcelli\u011fi i\u00e7ine yerle\u015ftiren ve metafizik ile geleneksel analitik d\u00fc\u015f\u00fcnceyi hor g\u00f6ren bir \u2018ele\u015ftirel teori\u2019yle yer de\u011fi\u015ftirmesi gerekti\u011fini savundu.<\/p>\n
\nBat\u0131 metafizi\u011fi ve epistemolojisinin \u00e7\u00f6k\u00fc\u015f\u00fc olgusu, Bat\u0131 d\u00fc\u015f\u00fcncesinde bir bo\u015flu\u011fa yol a\u00e7m\u0131\u015ft\u0131r. Olgusal insano\u011flu, kendisini ancak bir olgu olarak bilebilir; anlam\u0131n ve meta-anlat\u0131n\u0131n tek kayna\u011f\u0131 olan \u00f6z, yaln\u0131zca geleneksel olarak anla\u015f\u0131ld\u0131\u011f\u0131 \u015fekliyle akl\u0131n ula\u015fabilece\u011fi bir\u015feydir; yoksa basit bir muhakeme makinesi olarak ak\u0131l ona ula\u015famaz. Salt beynin s\u00f6yleyecek hi\u00e7bir \u015feyi yoktur ve, bir \u00e7ocu\u011fun yapt\u0131\u011f\u0131 gibi, farklar\u0131 ve ba\u015fkal\u0131klar\u0131 kaydetmekten ba\u015fka bir\u015fey yapamaz.<\/p>\n<\/blockquote>\n
\u015eimdilerde, Alman entellekt\u00fcelleri aras\u0131nda oldu\u011fu kadar Anglo-Saksonlar aras\u0131nda da gitgide pop\u00fcler hale gelen ele\u015ftirel teorinin y\u00fckseli\u015fi, faydas\u0131z muhtevas\u0131n\u0131n kendisini daha etkili bir ekol olarak postmodernizm lehine zorda b\u0131rakm\u0131\u015f oldu\u011fu Frans\u0131z felsefe gelene\u011finin da\u011f\u0131l\u0131\u015f\u0131yla paralellik arzetmektedir. Ele\u015ftirel teori ve onun m\u00fcttefiki olan sistemler, bir \u015feyin i\u00e7kin anlam\u0131n\u0131 g\u00f6rmeye u\u011fra\u015fmak bir tarafa, ayn\u0131 anda hem b\u00f6yle bir anlam\u0131n olmay\u0131\u015f\u0131n\u0131, hem de a\u015f\u0131r\u0131 derecede \u00e7ok olu\u015funu \u00f6verler. \u00d6te yandan, ele\u015ftirel teorinin Semitik, Marksist ya da Hegelci t\u00fcrlerine ait meta-anlat\u0131lar, do\u011frulanamad\u0131klar\u0131 i\u00e7in reddedilirler. Bu \u015fartlar alt\u0131nda, Frankfurt Okulu, m\u00fccadelesini, esas olarak mevcut d\u00fcnya i\u00e7in uygun bir alternatifin nas\u0131l tespit edilece\u011fi \u00fczerine teksif etmi\u015ftir; postmodernistler ise t\u00fcm alternatifleri e\u015fit derecede ge\u00e7erli g\u00f6r\u00fcr ve eklerler: \u201cHermen\u00f6tik ger\u00e7ek, nesnel ger\u00e7e\u011fin yerini alacakt\u0131r.\u201d Anlatt\u0131klar\u0131na g\u00f6re, ak\u0131l asla tarafs\u0131z olamaz, ka\u00e7\u0131n\u0131lamaz bir \u015fekilde cinsiyetle al\u00e2kal\u0131, etno-sentrik, ve de zamanla kay\u0131tl\u0131d\u0131r. Sosyal ger\u00e7eklikleri saf bir \u015fekilde tasvir eden \u015fey, esteti\u011fe ve entellekt\u00fcel de\u011ferlere ili\u015fkin yarg\u0131lard\u0131r; bu y\u00fczdendir ki, Friedrich Nietzsche\u2019nin yeni bir Toplu Eserleri\u2018nin, onun bir keresinde a\u011fz\u0131ndan ka\u00e7\u0131rd\u0131\u011f\u0131 \u201cBen \u015femsiyemi unuttum\u201d c\u00fcmlesini i\u00e7ermesinde bir problem yoktur. Lyotard\u2019\u0131n \u201cPostmodernite, modernitenin \u00f6n\u00fcnden y\u00fcr\u00fcr\u201d \u015feklindeki beyan\u0131 ise, Ayd\u0131nlanma rasyonalizminin karanl\u0131\u011fa g\u00f6m\u00fcld\u00fc\u011f\u00fcne i\u015faret etmektedir: ger\u00e7ekli\u011fe dair do\u011frusal ve s\u00f6ylemsel kuruntular, basit\u00e7e tercihe ba\u011fl\u0131d\u0131r, onlar temelsiz birer safsatad\u0131r. Buna kar\u015f\u0131n, ilk insan\u0131n sezgisi do\u011fru kabul edilerek \u00f6v\u00fcl\u00fcr, zira onun kesinlikle \u00f6znel oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n
T\u00fcm s\u00f6ylemlerin bu radikal e\u015fitli\u011fi, \u00e7a\u011fda\u015f ortam\u0131n \u00f6ylesine \u00f6nde gelen bir \u00f6zelli\u011fi olan k\u00fclt\u00fcr\u00fcn k\u00fcreselle\u015fmesi hakk\u0131ndaki \u00f6fkemizi yat\u0131\u015ft\u0131r\u0131r. \u201cSe\u00e7mecilik, \u00e7a\u011fda\u015f k\u00fclt\u00fcr\u00fcn s\u0131f\u0131r derecesidir\u201d der Lyotard:<\/p>\n
Bir kimse reggae dinler, bir kovboy filmi izler, \u00f6\u011fle yeme\u011fini McDonalds\u2019tan, ak\u015fam yeme\u011fini yerel mutfa\u011f\u0131ndan yer, Tokyo\u2019da bir Paris parf\u00fcm\u00fc s\u00fcrer ve Hong-Kong\u2019da geleneksel giysiler giyer.<\/div>\nA\u015fk\u0131n anlam\u0131n yitirilmesinin ve kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n rating \u00f6l\u00e7\u00fcmlerinin dikte etti\u011fi edebiyat ve sanatta baya\u011f\u0131la\u015fma olgusu (kitsch) i\u00e7in \u00fcz\u00fclmeye gerek yoktur; Lyotard\u2019\u0131n dedi\u011fi gibi, bu, ge\u00e7mi\u015f ku\u015faklar\u0131n \u00fcz\u00fclebilece\u011fi bir\u015feydir. Zira, soru art\u0131k \u201cG\u00fczel nedir?\u201d de\u011fil, \u201cNeye sanat denilebilir?\u201ddir ve bu soru, sonsuz bir cevaplar k\u00fcmesine m\u00fcstehak olabilir. \u00d6te yandan, k\u00fcresel basmakal\u0131pl\u0131\u011f\u0131n bayal\u0131\u011f\u0131, herhangi bir \u015feye dair bir \u015faheserin yap\u0131labilmesine imk\u00e2n veren ki\u015fisel hermen\u00f6tik se\u00e7eneklerin me\u015fruiyetiyle frenlenir; ve b\u00f6ylece bu baya\u011f\u0131l\u0131k katlan\u0131labilir s\u0131n\u0131rlara \u00e7ekilir. Bu y\u00fczden, Yale\u2019deki \u0130ngiliz edebiyat\u0131 \u00f6\u011frencileri, bir okuma par\u00e7as\u0131 seti olarak New Haven telefon rehberini talep edebilir ve fak\u00fclte de bunu onaylar. Anlam\u0131n yoklu\u011fu, veya zorlu\u011fun varl\u0131\u011f\u0131, g\u00f6zlemcinin hatas\u0131d\u0131r, asla g\u00f6zlemlenenin de\u011fil!<\/p>\n
Bu noktada, varl\u0131klar\u0131n\u0131 a\u015fik\u00e2r bi\u00e7imde ortaya koyan teoloji ve ahl\u00e2k\u0131n icaplar\u0131ndan vazge\u00e7erek \u2018ak\u0131ldan firar etmi\u015f\u2019 olan Ayd\u0131nlanma-sonras\u0131n\u0131n epistemolojik a\u00e7\u0131dan \u00e7\u00f6kt\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebiliriz. Gadamer\u2019in \u2018Ayd\u0131nlanman\u0131n bizatih\u00ee \u00f6nyarg\u0131ya y\u00f6nelik \u00f6nyarg\u0131s\u0131\u2019 diye tan\u0131mlad\u0131\u011f\u0131 \u015fey, \u00f6nyarg\u0131y\u0131 \u00f6zg\u00fcrle\u015ftirici bularak \u00f6ven Derrida ve Lyotard gibi yazarlar taraf\u0131ndan bertaraf edilmi\u015ftir; \u00e7\u00fcnk\u00fc esteti\u011fin ve yerel anlam\u0131n sonsuz cilveleni\u015fi olmazsa, hayat \u00e7orak veya yavan olur. Do\u011frusal analiz yerine, mizah ve hiciv, t\u00fcm meta-anlat\u0131lar\u0131 y\u0131kmak i\u00e7in yeterlidir; bu y\u00fczdendir ki, Salman R\u00fc\u015fdi Rabelais-vari bir yergiye y\u00f6nelmi\u015ftir. Ki, R\u00fc\u015fdi \u00f6rne\u011fi di\u011ferleri i\u00e7inde en manidar\u0131, ve ayn\u0131 zamanda en keskini, ve hatta en tehlikelisidir; zira, onun sa\u00e7mal\u0131\u011fa indirgemek i\u00e7in yap\u0131s\u0131n\u0131 bozmaya kalk\u0131\u015ft\u0131\u011f\u0131 meta-anlat\u0131, dalgalara kar\u015f\u0131 duran bir kaya gibi \u00f6zc\u00fc, k\u00fcll\u00eele\u015ftirici s\u00f6z-merkezcili\u011fi s\u00fcrd\u00fcrmede en diren\u00e7li olan\u0131d\u0131r.<\/p>\n
M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in postmodernizmin \u00f6nemi, \u0130ngiltere\u2019den Ekber Ahmed\u2019in de dahil oldu\u011fu \u00e7ok say\u0131daki yazar taraf\u0131ndan ke\u015ffedilmi\u015ftir. Postmodernizmin taktik avantajlar\u0131, onun oryantalizme y\u00f6nelik \u00f6l\u00fcmc\u00fcl sonu\u00e7lar\u0131na i\u015faret eden Seyyid H\u00fcseyin Nasr taraf\u0131ndan ortaya konulmu\u015ftur. Yak\u0131n zamana kadar, \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcnce hakk\u0131ndaki Bat\u0131 ilmi, bir arg\u00fcman e\u011fer Avrupa\u2019da sona eren bir teleolojiye sahipse \u00f6nemlidir varsay\u0131m\u0131 \u00fczerinden y\u00fcr\u00fcm\u00fc\u015ft\u00fc. Fakat, Ayd\u0131nlanman\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc Avrupa-merkezcili\u011fin son bulmas\u0131n\u0131 gerektirir. Postmodernizmin diyalojik, farkl\u0131 g\u00fczelliklere a\u00e7\u0131k \u2018\u00e7o\u011ful kaynak \u00fctopyas\u0131,\u2019 yeni biny\u0131lda Do\u011fuyu ara\u015ft\u0131ran bir Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131n\u0131n zorunlu olarak \u2018bagaj\u0131 bo\u015f\u2019 bir derlemeci olmas\u0131n\u0131 talep eder\u2014ki bu derlemecinin Avrupa-merkezci bilgi aray\u0131\u015f\u0131, ge\u00e7mi\u015fte onu hayret halinden al\u0131koymu\u015f ve Hakikat i\u00e7inde fani olmaya de\u011fil, t\u00fcm hakikat iddialar\u0131ndan \u00f6tede bir fena dura\u011f\u0131na g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. \u0130sl\u00e2m\u2019a dair akademik s\u00f6ylem bundan b\u00f6yle de\u011fer yarg\u0131lar\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rakmak veya, ironik bir \u015fekilde, onlar\u0131 tan\u0131mak, veyahut en az Oryantalistinki kadar ge\u00e7erli, hatta daha da ge\u00e7erli bir bi\u00e7imde gelene\u011fin \u00f6zg\u00fcn kendine has yorumunu sunmak zorundad\u0131r; \u00e7\u00fcnk\u00fc, bu yorumlar\u0131n sosyal s\u00fcre\u00e7ler \u00fczerinde bir etkisi vard\u0131r. Bu bak\u0131\u015fa g\u00f6re, Descartes \u2018yery\u00fcz\u00fcnde b\u00e2t\u0131l bir metinsel \u00fcst\u00fcnl\u00fc\u011f\u00fcn ara\u00e7lar\u0131n\u0131 imal etmi\u015f\u2019 bir emperyalistti. G\u00fcn\u00fcm\u00fcz d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda, Richard Rorty\u2019nin deyimiyle \u2018ba\u015fka b\u00fct\u00fcn k\u00fclt\u00fcrleri yutan bir t\u00fcr doymaz canavar\u2019 olarak Bat\u0131ya teess\u00fcflerini dile getiren g\u00fc\u00e7l\u00fc bir Avrupamerkezcilik-kar\u015f\u0131t\u0131 e\u011filim el\u2019an mevcuttur.<\/p>\n
Bu y\u00fczden postmodernizm, hem oryantalizmin hem de \u0130sl\u00e2mofobik (\u0130sl\u00e2m korkusuna dayal\u0131] s\u00f6ylemin entelekt\u00fcel temelinin vukuu yak\u0131n olan sonunu vaad etmektedir. Yine de, meta-anlat\u0131lardan ka\u00e7\u0131\u015f\u0131n g\u00fcndeme getirdi\u011fi haklar s\u00f6ylemleri aras\u0131ndaki ihtilaflar, mesel\u00e2 \u0130sl\u00e2m ile a\u015f\u0131r\u0131 feminist d\u00fc\u015f\u00fcnce aras\u0131ndaki \u00e7at\u0131\u015fmalar keskin olacakt\u0131r; fakat bu tart\u0131\u015fmalar Rorty\u2019nin \u2018g\u00f6ky\u00fcz\u00fc oraklar\u0131\u2019 olarak tan\u0131mlad\u0131\u011f\u0131 daha y\u00fcksek bir epistemolojinin her meselenin \u00fczerinde Demokles\u2019in k\u0131l\u0131c\u0131 gibi salland\u0131r\u0131lmas\u0131yla \u00e7\u00f6z\u00fclemez. Bu tart\u0131\u015fmalar\u0131n \u00e7\u00f6z\u00fcmlenebilmesi i\u00e7in, az\u0131nl\u0131k g\u00f6r\u00fc\u015fleri bir nebze zedelenebilecek olsa da, hak aray\u0131\u015f\u0131na imk\u00e2n veren bir konsens\u00fcs ortam\u0131n\u0131n yerle\u015fik hale getirilmesi zorunludur. Birle\u015fmi\u015f Milletler \u00e7er\u00e7evesinde haklar\u0131n nas\u0131l tanzim edilmesi gerekti\u011fiyle ilgilenen uluslararas\u0131 ahl\u00e2k\u00e7\u0131lar\u0131n yakla\u015f\u0131m\u0131 da budur: Onlar\u0131n \u00fcst\u00fcne basa basa belirttikleri \u00fczere, bundan b\u00f6yle Birle\u015fmi\u015f Milletlerin ahl\u00e2k\u00ee \u00f6l\u00e7\u00fcler manzumesi Avrupa-merkezci olamaz, k\u00fcresel \u00f6l\u00e7ekte bir konsens\u00fcs aranmas\u0131 gerekir.<\/p>\n
Nitekim, \u0130sl\u00e2m\u2019a y\u00f6nelik Bat\u0131 talimat\u00e7\u0131l\u0131\u011f\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc, ilgi \u00e7ekici ve baz\u0131 pratik a\u00e7\u0131lardan umut veren icaplar\u0131 i\u00e7ermektedir. H\u00e2lihaz\u0131rda, genelde \u015eark Ara\u015ft\u0131rmalar\u0131n\u0131n, \u00f6zelde Orta Do\u011fu Ara\u015ft\u0131rmalar\u0131n\u0131n, ba\u015fka disiplinlerin \u00e7o\u011funa g\u00f6re genel entellekt\u00fcel trendlerden ayr\u0131 tutulmaya devam etti\u011fi; a\u00e7\u0131k\u00e7as\u0131, \u015fimdiye kadarki birikimlerin b\u00fcy\u00fck k\u0131sm\u0131n\u0131n, yani Bernard Lewis tipi yarg\u0131lamac\u0131 yakla\u015f\u0131m\u0131n varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye devam etti\u011fi bir ger\u00e7ek olmakla birlikte, John Renard gibi yeni \u2018\u00e7ok-k\u00fclt\u00fcrl\u00fc\u2019 oryantalistler ku\u015fa\u011f\u0131na mensup kimseler eski Avrupa-merkezcilikleri kategorik olarak reddetmektedirler.<\/p>\n
Fakat, \u00f6n\u00fcm\u00fczdeki y\u0131llarda Bat\u0131da yap\u0131lan \u0130sl\u00e2m\u00ee ara\u015ft\u0131rmalar\u0131n sayg\u0131n ve de\u011ferden-ba\u011f\u0131ms\u0131z olmas\u0131na te\u015febb\u00fcs edilecekse, kimsenin rahats\u0131zl\u0131k duymayaca\u011f\u0131 bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn ya\u015fanmas\u0131 \u015fartt\u0131r; ki bu d\u00f6n\u00fc\u015f\u00fcm, basit bir ho\u015fg\u00f6r\u00fc ve sayg\u0131n\u0131n \u00f6tesinde sahici bir medeniyetler diyalogunu sa\u011flayacak, ve ku\u015fkusuz son derece problem y\u00fckl\u00fc olacak, bir entellekt\u00fcel yatak de\u011fi\u015fimi demektir. Bizim biny\u0131l\u0131m\u0131z\u0131n ilk yar\u0131s\u0131nda M\u00fcsl\u00fcmanlar, Yahudiler ve H\u0131ristiyanlar temelde ayn\u0131 dili konu\u015fuyorlard\u0131: Semitik vahiy, Yunan d\u00fc\u015f\u00fcncesi kategorilerinde ifade ediliyordu. \u0130bni R\u00fc\u015fd\u2019\u00fcn manast\u0131r Latincesine ak\u0131c\u0131 bir \u00fcslupta terc\u00fcme edilebilmesini sa\u011flayan fakt\u00f6r de buydu. Ancak, onyedinci y\u00fczy\u0131l\u0131 takiben, \u0130sl\u00e2m ve Bat\u0131 farkl\u0131 yollar takip ettiler. Ondokuzuncu y\u00fczy\u0131lda ve yirminci y\u00fczy\u0131l\u0131n \u00f6nemli bir k\u0131sm\u0131nda ise, iki d\u00fcnyan\u0131n ge\u00e7mi\u015ften aktard\u0131\u011f\u0131 h\u0131s\u0131ml\u0131k, M\u00fcsl\u00fcman d\u00fc\u015f\u00fcncesinin cidd\u00ee hi\u00e7bir \u015fey sunamad\u0131\u011f\u0131 fikrinde olan Avrupal\u0131 emperyal anlay\u0131\u015flar taraf\u0131ndan daha da kamufle edildi\u2014sadece \u0130svi\u00e7re gibi s\u0131rt\u0131nda emperyal bir y\u00fck ta\u015f\u0131mayan \u00fclkeler bunun istisnas\u0131d\u0131r. Bug\u00fcne geldi\u011fimizde ise, tarih ve postmodernizm, emperyalizmi bir kenara atm\u0131\u015ft\u0131r; ama onunla birlikte diyalogun kognitif temelleri de gitmi\u015ftir. Dolay\u0131s\u0131yla Bat\u0131daki h\u00e2kim d\u00fc\u015f\u00fcnce okulu bug\u00fcn bir din ile nas\u0131l konu\u015faca\u011f\u0131n\u0131 bilmez durumdad\u0131r.<\/p>\n
Postmodernizm, tam da bu sebepten dolay\u0131, yeni k\u00fcresel biny\u0131la girerken, k\u00fclt\u00fcrlerin sahici bir diyalog imk\u00e2n\u0131ndan mahrum olmalar\u0131na neden olacak gibi g\u00f6z\u00fck\u00fcyor. Bu \u015fartlar alt\u0131nda, H\u0131ristiyanl\u0131k ve di\u011fer geleneklerin ger\u00e7ek\u00e7i olmayan konumlar\u0131 reddetmeleri \u00f6l\u00e7\u00fcs\u00fcnde, k\u00fclt\u00fcrleraras\u0131 diyalog ihtimali devam edecektir; ve Hans K\u00fcng\u2019\u00fcn \u00e7ok\u00e7a i\u015faret etti\u011fi gibi, g\u00fcn\u00fcm\u00fcze rengini veren ink\u00e2r ruhuna kar\u015f\u0131 gelebilmek i\u00e7in, \u00f6zellikle tanr\u0131l\u0131 dinler (teizmler) aras\u0131nda bir ortak cephenin in\u015fas\u0131 acil bir ihtiya\u00e7t\u0131r. Bununla birlikte, Ferid Esack\u2019\u0131n iddia etti\u011fi gibi, diyalog, liberalle\u015fmi\u015f ve izaf\u00eele\u015fen gelenekler aras\u0131nda daha ba\u015far\u0131l\u0131 olmayacak; bilakis, en ba\u015far\u0131l\u0131 diyalog kutsal metinleri referans alan muhafazak\u00e2r m\u00fc\u2019minler aras\u0131nda olacakt\u0131r. 1994\u2019teki Kahire N\u00fcfus Konferans\u0131nda en ba\u015far\u0131l\u0131 k\u00fclt\u00fcrleraras\u0131 i\u015fbirli\u011fi, dindar liberaller aras\u0131nda de\u011fil, bilakis en muhafazak\u00e2r iki kat\u0131l\u0131mc\u0131 grubu, M\u00fcsl\u00fcmanlar ve Vatikan temsilcileri aras\u0131ndayd\u0131. G\u00fcn\u00fcm\u00fcz\u00fcn ahl\u00e2k\u00ee g\u00f6recelili\u011fi a\u015f\u0131r\u0131la\u015fmaya devam ederse, ki \u00f6yle g\u00f6r\u00fcn\u00fcyor, farkl\u0131 inan\u00e7lar\u0131n gelenekselcileri aras\u0131ndaki b\u00f6ylesi i\u015fbirli\u011finin daha da yayg\u0131nla\u015faca\u011f\u0131 \u00f6ng\u00f6r\u00fclebilir.<\/p>\n
\nOnyedinci y\u00fczy\u0131l\u0131 takiben, \u0130sl\u00e2m ve Bat\u0131 farkl\u0131 yollar takip ettiler. Ondokuzuncu y\u00fczy\u0131lda ve yirminci y\u00fczy\u0131l\u0131n \u00f6nemli bir k\u0131sm\u0131nda ise, iki d\u00fcnyan\u0131n ge\u00e7mi\u015ften aktard\u0131\u011f\u0131 h\u0131s\u0131ml\u0131k, M\u00fcsl\u00fcman d\u00fc\u015f\u00fcncesinin cidd\u00ee hi\u00e7bir \u015fey sunamad\u0131\u011f\u0131 fikrinde olan Avrupal\u0131 emperyal anlay\u0131\u015flar taraf\u0131ndan daha da kamufle edildi. Bug\u00fcne geldi\u011fimizde ise, tarih ve postmodernizm, emperyalizmi bir kenara atm\u0131\u015ft\u0131r; ama onunla birlikte diyalogun kognitif temelleri de gitmi\u015ftir. Dolay\u0131s\u0131yla Bat\u0131daki h\u00e2kim d\u00fc\u015f\u00fcnce okulu bug\u00fcn bir din ile nas\u0131l konu\u015faca\u011f\u0131n\u0131 bilmez durumdad\u0131r.<\/p>\n<\/blockquote>\n
Sonu\u00e7 olarak, diyalog, M\u00fcsl\u00fcman ve H\u0131ristiyanlar\u0131 ayn\u0131 cephede birbirine destek olmaya zorlayacak ortak \u00e7a\u011fda\u015f bir tehdidin varl\u0131\u011f\u0131yla kolayla\u015ft\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, postmodernizmin, yahut daha da anlaml\u0131 bi\u00e7imde, rasyonalizmin d\u00fc\u015f\u00fcnce plan\u0131nda cidd\u00ee bir kabul\u00fc s\u00f6zkonusu olmayacakt\u0131r. \u0130l\u00e2hiyatlar\u0131n\u0131 Ayd\u0131nlanma projesiyle birle\u015ftirmi\u015f olan H\u0131ristiyan d\u00fc\u015f\u00fcn\u00fcrlerin, ve daha az bir oranda ayn\u0131 \u015feyi yapm\u0131\u015f Moses Mendelsohn gibi Yahudi d\u00fc\u015f\u00fcn\u00fcrlerin, \u00fczerinde durabilecekleri bir zemin bulamamalar\u0131 buna i\u015faret etmektedir. Bu \u00e7er\u00e7evede Bultman, Rahner ve von Balthasar, epistemolojisiz kalm\u0131\u015f olmalar\u0131n\u0131n yan\u0131s\u0131ra, en az\u0131ndan onsekizinci y\u00fczy\u0131ldaki kadar yo\u011fun bir \u015fekilde Ayd\u0131nlanma projesini savunmak zorundad\u0131rlar. Lyotard\u2019\u0131n tabirini hat\u0131rlarsak, \u00e7a\u011fda\u015f sek\u00fcler d\u00fc\u015f\u00fcn\u00fcrler sath\u00ee d\u00fc\u015f\u00fcnen kadimler olurken, il\u00e2hiyat\u00e7\u0131lar \u2018modernler\u2019 olmu\u015flard\u0131r.<\/p>\n
Enes Karic ve Necip El-Attas gibi baz\u0131 M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler, bu durumu Gaz\u00e2l\u00ee\u2019nin Yunan projesi hakk\u0131ndaki \u015f\u00fcphecili\u011finin teyidi olarak al\u0131rlar, ki bu \u015f\u00fcphecilik in\u015fas\u0131 cidd\u00ee bir de\u011fere sahiptir. Gaz\u00e2l\u00ee\u2019nin kendisi, g\u00fcya temel hakikatlerin bizim onlar\u0131 tasdik edece\u011fimiz s\u00fcre\u00e7lerle olabildi\u011fine b\u00fct\u00fcnle\u015fmi\u015f oldu\u011fu bir zemin \u00fczerinde akl\u00eele\u015ftirici t\u00fcm hakikat iddialar\u0131n\u0131n do\u011frulanamaz konumlar\u0131na i\u015faret etmi\u015fti. Sel\u00e7uklu entellekt\u00fcelleri ve onlar\u0131 takip eden Osmanl\u0131 ve Mo\u011fol d\u00fc\u015f\u00fcncesi i\u00e7in bir kural koyucu haline gelen Gaz\u00e2l\u00ee, zaman zaman \u0130brahim Medkur gibi M\u00fcsl\u00fcmanlarca dahi h\u00e2l\u00e2 daha Descartes\u2019\u0131n habercisi olarak g\u00f6sterilir. Oysa, ben bilinci \u00fczerinde y\u00fckselen Kartezyen itikad Gaz\u00e2l\u00ee\u2019de yoktur; onun insan bilincinin anla\u015f\u0131lmas\u0131 zor karakteri \u00fczerine geni\u015f hacimli yaz\u0131lar\u0131na bak\u0131ld\u0131\u011f\u0131nda, v\u00e2k\u0131an\u0131n b\u00f6yle oldu\u011fu kolayl\u0131kla g\u00f6r\u00fcl\u00fcr. Gaz\u00e2l\u00ee\u2019nin manev\u00ee deneycilik, yani zevk olarak tan\u0131mlanabilecek tercihi, ilk ilkelerden \u00e7\u0131kart\u0131lan Kartezyen olgusal t\u00fcrevleriyle hi\u00e7bir ortak noktaya sahip de\u011fildir. Buna kar\u015f\u0131l\u0131k, Gaz\u00e2l\u00ee\u2019yi okuyup okumad\u0131\u011f\u0131 konusunda bir bilgiye sahip olmad\u0131\u011f\u0131m\u0131z Leibnitz\u2019de, Gaz\u00e2l\u00ee\u2019yi hat\u0131rlatan ifadeler vard\u0131r.<\/p>\n
Gaz\u00e2l\u00ee, basit\u00e7e ifade edersek, Orta \u00c7a\u011f \u0130sl\u00e2m\u0131\u2019n\u0131n bilimler d\u00fczeni i\u00e7inde Yunan ak\u0131lc\u0131l\u0131\u011f\u0131n\u0131 hazmedebilme ve kendine mal edebilme yetene\u011fi noktas\u0131nda en s\u0131k al\u0131nt\u0131lanan \u00f6rnektir. Gaz\u00e2l\u00ee, bunu, il\u00e2hiyat paradigmas\u0131ndan kopma ve dolay\u0131s\u0131yla t\u00fcm epistemoloji projesini tehlikeye atma ihtimalini s\u0131f\u0131ra indirerek yapm\u0131\u015ft\u0131r. Bu, genel bir kar\u015f\u0131la\u015ft\u0131rmayla \u015fu \u015fekilde tasvir edilebilir: M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler Varl\u0131ktan yola \u00e7\u0131km\u0131\u015flarken, H\u0131ristiyan d\u00fc\u015f\u00fcn\u00fcrler i\u015fe Ak\u0131lla ba\u015flam\u0131\u015flard\u0131. \u00dcstelik, bu Varl\u0131k, \u00f6rne\u011fin Yuhanna ed-D\u0131me\u015fk\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde oldu\u011fu \u015fekilde, saf bi\u00e7imde ak\u0131lla kavranabilen bir evren ile onun ard\u0131nda bir tabiat\u00fcst\u00fc \u00e2lem \u015feklinde \u00e7atallan\u0131yor de\u011fildi\u2014halbuki, Duns Scotus taraf\u0131ndan sorgulanm\u0131\u015f olmakla birlikte, Aquinas\u2019ta sat\u0131r aralar\u0131nda yer alan d\u00fc\u015f\u00fcnce budur. Tegayyurden, de\u011fi\u015fip ba\u015fkala\u015fmaktan mutlak surette m\u00fcnezzeh bir varl\u0131k fikri kelam d\u00fc\u015f\u00fcn\u00fcrleri i\u00e7in temel bir esast\u0131; ve E\u015f\u2019\u00e2r\u00eelerin yeniden yeniye yarat\u0131lan bir varl\u0131k \u00fczerine vurgusu, v\u00fccuddan ziyade mevcuda dairdi.<\/p>\n
Sonu\u00e7ta, bir\u00e7ok Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrden farkl\u0131 olarak, M\u00fcsl\u00fcmanlar Tanr\u0131 ve d\u00fcnyan\u0131n farkl\u0131 varl\u0131k d\u00fczenleri oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc kabul etmenin gerektirdi\u011fi \u00e7ok say\u0131da soruna du\u00e7ar olmama e\u011filimi g\u00f6sterdiler. Benzer \u015fekilde, M\u00fcsl\u00fcmanlar\u0131n d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131l sonlar\u0131nda oturmu\u015f hale gelen epistemolojileri, varl\u0131ktan uzakla\u015fan rasyonalist te\u015febb\u00fcslere kar\u015f\u0131 son derece \u015f\u00fcpheciydi; demek oluyor ki, bu fark\u0131n hem ay\u0131rd\u0131nda idiler, hem de bu noktada belli sonu\u00e7lara varm\u0131\u015flard\u0131. \u0130sl\u00e2m tarihinin ikinci yar\u0131s\u0131nda, \u2018rasyonalizm\u2019i te\u015fvik eden felsef\u00ee e\u011filimin kar\u015f\u0131s\u0131na, bazen teosofik bir yakla\u015f\u0131m olarak tan\u0131mlanan felsefe yakla\u015f\u0131m\u0131 \u00e7\u0131kt\u0131. Bu \u00e7er\u00e7evede iyi bir \u00f6rnek, \u015eemseddin \u015eehrez\u00fbr\u00ee\u2019nin (1288\u2019den sonra vefat etti) etkili bir \u00e7al\u0131\u015fma olan e\u015f-\u015eeceret\u00fc\u2019ll-\u0130l\u00e2hiyye\u2019sidir. \u015eehrez\u00fbr\u00ee, yard\u0131m g\u00f6rmeyen ak\u0131l hi\u00e7bir \u015fey bilemez \u015feklindeki Aristocu faraziyeyi hemencecik elden \u00e7\u0131karm\u0131\u015f; ve sonras\u0131nda, ruhun faaliyeti yoluyla varolu\u015fa ve Varl\u0131\u011f\u0131n mahiyetine dair f\u0131tr\u00ee bilginin do\u011frudan ke\u015ffini savunan bir teori geli\u015ftirmi\u015ftir. H\u00fcseyin Ziya\u00ee\u2019nin belirtti\u011fi gibi, \u201cBilen bir \u00f6znenin derun\u00ee istidad\u0131yla ke\u015ffedilmi\u015f ya da \u2018g\u00f6r\u00fclm\u00fc\u015f\u2019 bilgi, m\u00fcteakip t\u00fcm felsef\u00ee in\u015fa i\u00e7in bir temel olarak i\u015fg\u00f6r\u00fcr.\u201d<\/p>\n
Tahkik yolu olarak taklid \u00fczerine \u0131srar eden bu bariz fideizm (fideizm, yani vefac\u0131l\u0131k diyorum; zira mistisizm terimi de bir\u00e7ok soruya davetiye \u00e7\u0131kar\u0131r), t\u00fcm \u0130sl\u00e2m\u00ee bilgi teorilerinin temelidir. Bu, \u015eehrez\u00fbr\u00ee\u2019nin kurdu\u011fu bir form\u00fcld\u00fcr, ama \u00f6rne\u011fin \u015eehrist\u00e2n\u00ee\u2019de oldu\u011fu gibi ge\u00e7 d\u00f6nem kelamda z\u0131mnen, \u015eehrez\u00fbr\u00ee, Molla Sadr\u00e2, \u015eeyh Galib, ve onsekizinci y\u00fczy\u0131l M\u00fcsl\u00fcman i\u015fr\u00e2k\u00eelerinde ise bariz olarak vard\u0131r. Mu\u2019tezile\u2019nin akl\u0131n as\u0131l olmas\u0131na (asaleti\u2019l-akl) ili\u015fkin fikirlerinin \u00e7\u00f6k\u00fc\u015f\u00fc, ve sonunda Aristocu Arap felsefecilerin kendi dinda\u015flar\u0131 aras\u0131nda olandan \u00e7ok daha b\u00fcy\u00fck bir etkiye Avrupa\u2019da sahip olmu\u015f olmalar\u0131, bu form\u00fcl\u00fcn ba\u015far\u0131s\u0131n\u0131 bir derece a\u00e7\u0131klayabilir. Ayr\u0131ca, bu form\u00fcl, dikkatleri \u0130\u015fr\u00e2k\u00ee d\u00fc\u015f\u00fcncede s\u00f6zgelimi \u0130bn-i Sina\u2019dan \u00e7ok daha fazla zikredilen vahiy \u00fczerine, Kur\u2019\u00e2n ve hadis \u00fczerine toplama gibi bir marifete de sahipti. Gaz\u00e2l\u00eeci bak\u0131\u015f\u0131n bu detayl\u0131 ve tatmink\u00e2r \u00e7al\u0131\u015fmas\u0131 sayesinde, hukuk, il\u00e2hiyat ve manev\u00ee s\u00f6ylem aras\u0131nda (bu \u00fc\u00e7l\u00fc i\u00e7inde sonuncunun i\u00e7ine s\u0131k\u0131 bi\u00e7imde yerle\u015fmi\u015f bir epistemolojiyle birlikte) istikrarl\u0131 bir ili\u015fki, \u015fimdiki y\u00fczy\u0131la kadar \u0130sl\u00e2m\u00ee d\u00fcnya \u00f6l\u00e7e\u011finde gayet ba\u015far\u0131l\u0131 bir \u015fekilde korundu.<\/p>\n
Bilgiye dair bu klasik anlay\u0131\u015f, bug\u00fcn\u00fcn d\u00fcnyas\u0131nda, keza Allah\u2019\u0131n izni ve inayetiyle yeni biny\u0131lda, \u0130sl\u00e2m\u2019\u0131n s\u00fcregelen ve bir\u00e7ok modern izleyiciyi hayrette b\u0131rakan g\u00fcc\u00fcne paralel olarak geli\u015ftirilmelidir. Gadamer\u2019in hermen\u00f6tik projesi taraf\u0131ndan ve postmodernistler taraf\u0131ndan te\u015fvik edilmi\u015f olan Bat\u0131 metafizi\u011fi ve epistemolojisinin \u00e7\u00f6k\u00fc\u015f\u00fc olgusu, Gaz\u00e2l\u00ee\u2019nin de tamamen \u00f6ng\u00f6r\u00fclebilir olarak m\u00fctalaa etmi\u015f oldu\u011fu \u00fczere, Bat\u0131 d\u00fc\u015f\u00fcncesinde bir bo\u015flu\u011fa yol a\u00e7m\u0131\u015ft\u0131r. Olgusal insano\u011flu, kendisini ancak bir olgu olarak bilebilir; anlam\u0131n ve meta-anlat\u0131n\u0131n tek kayna\u011f\u0131 olan \u00f6z, yaln\u0131zca geleneksel olarak anla\u015f\u0131ld\u0131\u011f\u0131 \u015fekliyle akl\u0131n ula\u015fabilece\u011fi bir\u015feydir; yoksa basit bir muhakeme makinesi olarak ak\u0131l ona ula\u015famaz. Salt beynin s\u00f6yleyecek hi\u00e7bir \u015feyi yoktur ve, bir \u00e7ocu\u011fun yapt\u0131\u011f\u0131 gibi, farklar\u0131 ve ba\u015fkal\u0131klar\u0131 kaydetmekten ba\u015fka bir\u015fey yapamaz. Bununla birlikte, tecr\u00fcbeyle kavranabilen ve sonsuz derecede objektif olan daha y\u00fcksek bir meleke vard\u0131r ki, en sonunda Niy\u00e2z\u00ee\u2019nin terenn\u00fcm etti\u011fi ha\u015fyete yol a\u00e7ar:<\/p>\n
Vechini g\u00f6rsem da\u011f\u0131l\u0131r akl\u0131m,
\nZ\u00fclf\u00fcn ona \u00e7\u00fcn mukteda d\u00fc\u015ft\u00fc.<\/p>\nAnlaml\u0131 b\u00fct\u00fcn nazar\u00ee davalar\u0131n kayna\u011f\u0131, el-Hakk\u2019a y\u00f6nelik d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc sevgidir. Yaln\u0131zca o Kaynak, hakikati sonu\u00e7 verir; O olmadan, g\u00fcne\u015f sistemi g\u00fcne\u015fsiz kal\u0131r ve hi\u00e7bir \u015fey g\u00f6r\u00fclemez. B\u00f6yle bir karanl\u0131kta, al\u00e2metleri g\u00f6remeyece\u011fimiz gibi, yekdi\u011ferimizin insanl\u0131\u011f\u0131n\u0131 tan\u0131yamay\u0131z; y\u00fczlerdeki nur, ba\u015fka her\u015feyden daha fazla, varl\u0131\u011f\u0131n ontolojik zeminini anlat\u0131r.<\/p>\n
\n\nterc. \u00d6mer Bald\u0131k
\nBu makale, yazar\u0131n \u00f6zel izniyle sitemizde yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"10.07.20052 \u201cY\u0131k\u0131lm\u0131\u015f minarelerden arda kalanlar, \u00e7er \u00e7\u00f6pt\u00fcr.\u201d (Philip Larkin) BU B\u00d6L\u00dcM, tarihle ilgilidir. Bu b\u00f6l\u00fcmde, tarihsel s\u00fcreklilikte ya\u015fanan k\u0131r\u0131lman\u0131n en temel boyutunu, \u00fcstesinden geliyor g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz bir kusur olarak \u00e7a\u011fda\u015f bilgi krizini ele alaca\u011f\u0131m. M\u00fcsl\u00fcmanlar i\u00e7in 2000 y\u0131l\u0131, biny\u0131lc\u0131 \u00e7a\u011fr\u0131\u015f\u0131mlar ta\u015f\u0131mayan \u00f6ylesine bir tarih olabilir; fakat, biz bu tarihin (Bat\u0131n\u0131n\u2014geni\u015f anlamda\u2014rasyonalizm gelene\u011fine \u00f6nc\u00fcl\u00fck etmi\u015f Mihver \u00c7a\u011f […]<\/p>\n","protected":false},"author":45,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[220],"class_list":["post-90234","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n
Modernitenin Sonuna Olan \u0130nan\u00e7 - Karakalem<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Modernitenin Sonuna Olan \u0130nan\u00e7 - Karakalem\" \/>\n<meta property=\"og:description\" content=\"10.07.20052 \u201cY\u0131k\u0131lm\u0131\u015f minarelerden arda kalanlar, \u00e7er \u00e7\u00f6pt\u00fcr.\u201d (Philip Larkin) BU B\u00d6L\u00dcM, tarihle ilgilidir. Bu b\u00f6l\u00fcmde, tarihsel s\u00fcreklilikte ya\u015fanan k\u0131r\u0131lman\u0131n en temel boyutunu, \u00fcstesinden geliyor g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz bir kusur olarak \u00e7a\u011fda\u015f bilgi krizini ele alaca\u011f\u0131m. 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