{"id":11627,"date":"2026-03-03T19:54:20","date_gmt":"2026-03-03T16:54:20","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?page_id=11627"},"modified":"2026-04-02T12:35:09","modified_gmt":"2026-04-02T09:35:09","slug":"mimariyi-tamamlamak-yargi-gucunun-elestirisi","status":"publish","type":"page","link":"http:\/\/turkiyekanttoplulugu.org\/?page_id=11627","title":{"rendered":"Mimariyi Tamamlamak: Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi"},"content":{"rendered":"\n<p>Anadolu \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc ve T\u00fcrkiye Kant Toplulu\u011fu i\u015fbirli\u011fiyle 29-30 Nisan 2026 tarihlerinde Anadolu \u00dcniversitesi Prof. Dr. Taciser T\u00fcfek\u00e7i salonunda Mimariyi Tamamlamak: Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi ba\u015fl\u0131kl\u0131 bir sempozyum ger\u00e7ekle\u015fecektir.\u00a0T\u00fcrkiye Kant Toplulu\u011fu ve Anadolu \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc i\u015f birli\u011fiyle d\u00fczenlenen bu sempozyum, Immanuel Kant\u2019\u0131n felsefi sisteminin kilit ta\u015f\u0131 olan <em>Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em> eserini oda\u011f\u0131na al\u0131yor. Kant d\u00fc\u015f\u00fcncesinde sistemin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flayan &#8220;mimari&#8221; yap\u0131y\u0131 ve bu yap\u0131n\u0131n estetik ile teleoloji aras\u0131ndaki ba\u011flar\u0131n\u0131 derinlemesine incelemeyi hedefliyoruz.<\/p>\n\n\n\n<p>Kant felsefesinin sistematik b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc simgeleyen &#8220;mimari&#8221; kavram\u0131ndan hareketle, bu y\u0131lki etkinli\u011fimiz kapsam\u0131nda ilk kez lisans\u00fcst\u00fc \u00f6\u011frencilere ve gen\u00e7 ara\u015ft\u0131rmac\u0131lara y\u00f6nelik kapsaml\u0131 bir akademik yetkinlik at\u00f6lyesi d\u00fczenliyoruz. Bu at\u00f6lye, teorik bilginin \u00f6tesine ge\u00e7erek gen\u00e7 akademisyenlerin kariyer in\u015fa s\u00fcre\u00e7lerinde ihtiya\u00e7 duyduklar\u0131 pratik donan\u0131mlar\u0131 merkezine almaktad\u0131r. Kat\u0131l\u0131mc\u0131larla birlikte; uluslararas\u0131 standartlarda bir yay\u0131n yapman\u0131n p\u00fcf noktalar\u0131, kabul oran\u0131 y\u00fcksek bildiri \u00f6zeti haz\u0131rlama stratejileri ve prestijli konferans ba\u015fvurular\u0131nda dikkat edilmesi gereken kritik hususlar detayland\u0131r\u0131lacakt\u0131r. Ayr\u0131ca, akademik vizyonu k\u00fcresel \u00f6l\u00e7e\u011fe ta\u015f\u0131mak ad\u0131na yurt d\u0131\u015f\u0131 lisans\u00fcst\u00fc e\u011fitim s\u00fcre\u00e7lerinin takibi, niyet mektubu yaz\u0131m\u0131, T\u00dcB\u0130TAK ve benzeri kurumlara proje ba\u015fvurusu yapma veya projelerde ara\u015ft\u0131rmac\u0131 olarak yer alma gibi profesyonel geli\u015fim basamaklar\u0131, deneyim payla\u015f\u0131m\u0131 oda\u011f\u0131nda ele al\u0131nacakt\u0131r.<\/p>\n\n\n\n<p><strong>D\u00fczenleme Kurulu<\/strong><\/p>\n\n\n\n<p>Do\u00e7. Dr. Gamze Keskin \/ K\u0131rklareli \u00dcniversitesi<\/p>\n\n\n\n<p>Dr. \u00d6\u011fr. \u00dcyesi Umut Eldem \/ Do\u011fu\u015f \u00dcniversitesi<\/p>\n\n\n\n<p>Dr. Emin Oral \/ Anadolu \u00dcniversitesi<\/p>\n\n\n\n<p><strong>Bilim Kurulu<\/strong><\/p>\n\n\n\n<ul><li>Prof. Dr. Ahmet Ayhan \u00c7itil \/ \u0130stanbul 29 May\u0131s \u00dcniversitesi<\/li><li>Prof. Dr. Hasan B\u00fclent G\u00f6zkan \/ Mimar Sinan G\u00fczel Sanatlar \u00dcniversitesi<\/li><li>Prof. Dr. Emre \u015ean \/ \u0130stanbul 29 May\u0131s \u00dcniversitesi<\/li><li>Prof. Dr. Demet Kurto\u011flu Ta\u015fdelen \/ Anadolu \u00dcniversitesi<\/li><li>Prof. Dr. \u00d6zg\u00fc\u00e7 G\u00fcven \/ \u0130stanbul \u00dcniversitesi<\/li><li>Do\u00e7. Dr. Selda Salman \/ \u0130stanbul K\u00fclt\u00fcr \u00dcniversitesi<\/li><li>Do\u00e7. Dr. \u00dcyesi Saniye Vatansever \/ Bo\u011fazi\u00e7i \u00dcniversitesi<\/li><li>Dr. \u00d6\u011fr. \u00dcyesi Mehmet Arslan \/ Samsun \u00dcniversitesi<\/li><li>Dr. \u00d6\u011fr. \u00dcyesi Seniye Tilev \/ Kadir Has \u00dcniversitesi<\/li><\/ul>\n\n\n\n<p>Konferans Program\u0131na pdf olarak ula\u015fmak i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong><span class=\"has-inline-color has-vivid-red-color\">Mimariyi Tamamlamak: Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/span><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong><span class=\"has-inline-color has-vivid-red-color\">Anadolu \u00dcniversitesi<\/span><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong><span class=\"has-inline-color has-vivid-red-color\">Prof. Dr. Taciser T\u00fcfek\u00e7i Salonu<\/span><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong><span class=\"has-inline-color has-vivid-red-color\">1. G\u00dcN \u2013&nbsp;(29 Nisan 2026)<\/span><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center\">10:30 \u2013 11:00 A\u00e7\u0131l\u0131\u015f Konu\u015fmalar\u0131<\/p>\n\n\n\n<p><br>T\u00fcrkiye Kant Toplulu\u011fu Ba\u015fkan\u0131<strong>&nbsp;Do\u00e7. Dr. Gamze Keskin<\/strong><br>Anadolu \u00dcniversitesi Edebiyat Fak\u00fcltesi Dekan\u0131&nbsp;<strong>Prof. Dr. Fuat G\u00fcll\u00fcp\u0131nar<\/strong><br>Anadolu \u00dcniversitesi Rekt\u00f6r\u00fc<strong>&nbsp;Prof. Dr. Yusuf Ad\u0131g\u00fczel<\/strong><\/p>\n\n\n\n<p>1.Oturum \/ 11:00 \u2013 12:00&nbsp;\u2013 Oturum Ba\u015fkan\u0131:&nbsp;<strong>Emin Oral<\/strong><\/p>\n\n\n\n<ul><li><strong>B\u00fclent G\u00f6zk\u00e2n<\/strong> <strong>(MSGS\u00dc)<\/strong>:&nbsp;G\u00fcn\u00fcm\u00fcz Biyoloji Felsefesi Tart\u0131\u015fmalar\u0131nda Kant&#8217;\u0131n Konumu<\/li><li><strong>Gamze Keskin<\/strong> (<strong>K\u0131rklareli \u00dcniversitesi)<\/strong>: Kant Esteti\u011fi \u00d6ld\u00fc m\u00fc?<\/li><\/ul>\n\n\n\n<p class=\"has-text-align-center\">\u00d6\u011fle Aras\u0131 12:00-13:30<\/p>\n\n\n\n<p>2. Oturum \/ 13:30 \u2013 15:00 \u2013 Oturum Ba\u015fkan\u0131:<strong>&nbsp;Tu\u011fba Sevin\u00e7<\/strong><\/p>\n\n\n\n<ul><li><strong>Saniye Vatansever (Bo\u011fazi\u00e7i \u00dcniversitesi): <\/strong>\u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019te Akl\u0131n Sentetik Birli\u011fi<\/li><li><strong>Hazal Gemicio\u011flu (Ba\u011f\u0131ms\u0131z Ara\u015ft\u0131rmac\u0131):<\/strong> Do\u011fa ve \u00d6zg\u00fcrl\u00fc\u011f\u00fcn Birli\u011fi Zemininde Estetik Tecr\u00fcbe ve Be\u011feni Yarg\u0131s\u0131<\/li><li><strong>Umur Ba\u015fda\u015f (Ko\u00e7 \u00dcniversitesi):<\/strong> Kant ve Esteti\u011fin Tarihselli\u011fi<\/li><\/ul>\n\n\n\n<p class=\"has-text-align-center\">Ara 15:00-15:30<\/p>\n\n\n\n<p>3. Oturum \/ 15:30 \u2013 17:00 \u2013 Oturum Ba\u015fkan\u0131:&nbsp;<strong>Umur Ba\u015fda\u015f<\/strong><\/p>\n\n\n\n<ul><li><strong>Mehmet Bar\u0131\u015f Albayrak (\u0130zmir Ekonomi \u00dcniversitesi):<\/strong> Kant\u2019\u0131n \u00dc\u00e7\u00fcnc\u00fc <em>Ele\u015ftirisi<\/em>\u2019nde Baz\u0131 Temel Teleolojik Kavramlar\u0131n T\u00fcrk\u00e7e Kar\u015f\u0131l\u0131klar\u0131 \u00dczerine<\/li><li><strong>Berker Basmac\u0131 (Bilkent \u00dcniversitesi): <\/strong>Kant&#8217;a G\u00f6re Estetik Tecr\u00fcbenin Kavramsall\u0131\u011f\u0131 ve \u0130nsanl\u0131k <\/li><li><strong>Emin Oral (Anadolu \u00dcniversitesi):<\/strong> <em>Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em>\u2019nde Tanr\u0131 Kavram\u0131n\u0131n Konumu<\/li><\/ul>\n\n\n\n<p class=\"has-text-align-center\"><strong><span class=\"has-inline-color has-vivid-red-color\">2. G\u00dcN \u2013&nbsp;(30 Nisan 2026)<\/span><\/strong><\/p>\n\n\n\n<p>1.Oturum: L\u0130SANS\u00dcST\u00dc \u00d6\u011eRENC\u0130LERE Y\u00d6NEL\u0130K AT\u00d6LYE \u00c7ALI\u015eMASI\/ 10:30 \u2013 12:00\u2013 Oturum Ba\u015fkan\u0131:&nbsp;<strong>Gamze Keskin<\/strong><\/p>\n\n\n\n<ul><li><strong>Berker Basmac\u0131, \u00d6zlem Duva, Tu\u011fba Sevin\u00e7, Umur Ba\u015fda\u015f<\/strong>, <strong>Kutlu Tuncel<\/strong><\/li><\/ul>\n\n\n\n<p class=\"has-text-align-center\">\u00d6\u011fle Aras\u0131 12:00-13:30<\/p>\n\n\n\n<p>2.Oturum \/ 13:30 \u2013 15:00 \u2013&nbsp;Oturum Ba\u015fkan\u0131:&nbsp;<strong>B\u00fclent G\u00f6zk\u00e2n<\/strong><\/p>\n\n\n\n<ul><li><strong>Toros G\u00fcne\u015f Esg\u00fcn (Hacettepe \u00dcniversitesi):&nbsp;<\/strong>Estetik Haz ve Mutluluk End\u00fcstirisi Aras\u0131nda Sanat: Kant\u2019\u0131n \u201cLike\u201dlar\u0131<\/li><li><strong>Seniye Tilev (Kadir Has \u00dcniversitesi):<\/strong>&nbsp;Kant\u2019ta Estetik Yarg\u0131n\u0131n Evrensellik \u0130ddias\u0131 ve Bi\u00e7imcilik Tart\u0131\u015fmas\u0131<\/li><li><strong>\u00d6zlem Duva (Dokuz Eyl\u00fcl \u00dcniversitesi): <\/strong>Yarg\u0131g\u00fcc\u00fcn\u00fcn Ele\u015ftirisi Ba\u011flam\u0131nda Yarg\u0131n\u0131n Genelle\u015febilirli\u011fi: Kant ve Arendt\u2019te Uzla\u015f\u0131msall\u0131k, Uzla\u015fmazl\u0131k ve \u00c7o\u011fulculuk <\/li><\/ul>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"has-text-align-center\"><strong>Bildiri \u00d6zetleri<\/strong><\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Berker Basmac\u0131 (Bilkent \u00dcniversitesi K\u00fclt\u00fcrler, Medeniyetler ve D\u00fc\u015f\u00fcnceler Program\u0131)<\/span> &#8211; <strong>Kant&#8217;a G\u00f6re Estetik Tecr\u00fcbenin Kavramsall\u0131\u011f\u0131 ve \u0130nsanl\u0131k<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet: <\/strong>Kant&#8217;a g\u00f6re zevk yarg\u0131lar\u0131n\u0131n zemini nihayetinde \u00f6zneldir ve kavramlar kullan\u0131larak ispat edilemezler. Fakat ayn\u0131 zamanda bu yarg\u0131lar ba\u015fkalar\u0131na aktar\u0131labilir, evrensel olarak ge\u00e7erli ve ba\u011flay\u0131c\u0131d\u0131rlar. \u00c7al\u0131\u015fmamda \u00f6ncelikle Kant&#8217;a g\u00f6re zevk yarg\u0131lar\u0131n\u0131n evrenselli\u011finin kavramlara dayanmasa dahi kavrams\u0131z da olmad\u0131klar\u0131n\u0131 g\u00f6steriyorum. Kant, &#8216;Zevk Antinomisinin \u00c7\u00f6z\u00fcm\u00fc&#8217; (\u00a757) ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde, bu yarg\u0131lar\u0131n bili\u015fsel olmayan, belirsiz bir kavrama dayand\u0131\u011f\u0131n\u0131 s\u00f6yler ve bu kavram\u0131 &#8216;t\u00fcm g\u00f6r\u00fclerin alt\u0131nda yatan duyular\u00fcst\u00fc varl\u0131k&#8217; olarak tan\u0131mlar. \u00c7al\u0131\u015fmam\u0131n amac\u0131, Kant yorumcular\u0131n\u0131n y\u00fczle\u015fmekten ka\u00e7\u0131nd\u0131\u011f\u0131 bu gizemli iddiay\u0131 metafizik olmayan bir \u015fekilde yorumlamak. Bunun i\u00e7in ilk \u00f6nce Kant&#8217;\u0131n duyular-\u00fcst\u00fc varl\u0131k kavram\u0131n\u0131n asl\u0131nda duyusal olan\u0131n akla hitap etti\u011fine duymam\u0131z gereken mant\u0131kl\u0131 bir inanc\u0131 ifade etti\u011fini Walter Benjamin&#8217;in&nbsp;<em>aura<\/em>&nbsp;fikrinden yard\u0131m alarak savunaca\u011f\u0131m. Benjamin&#8217;e g\u00f6re aura, bakt\u0131\u011f\u0131m\u0131z nesnenin bize d\u00f6n\u00fcp bakt\u0131\u011f\u0131n\u0131 hissetti\u011fimizde deneyimledi\u011fimiz ve as\u0131l olarak ba\u015fka bir insana bakt\u0131\u011f\u0131m\u0131zda ortaya \u00e7\u0131kan bir fenomendir. Buna g\u00f6re estetik tecr\u00fcbe, ki\u015fileraras\u0131 bir olgunun duyusal d\u00fcnyaya yans\u0131t\u0131lmas\u0131yla olu\u015fur. Fikrimce, Kant&#8217;a g\u00f6re de bir ba\u015fkas\u0131n\u0131n \u00f6zg\u00fcr benli\u011fi, duyusal olarak i\u015faret edemeyece\u011fimiz ve nesnel olarak a\u00e7\u0131klayamayaca\u011f\u0131m\u0131z bir numendir, fakat bu numen, \u00f6zneleraras\u0131 her deneyimde y\u00fcz ve beden ifadeleri \u00fczerinden s\u00fcrekli kendisini her insan\u0131n sahip oldu\u011fu&nbsp;<em>aura<\/em>&nbsp;olarak g\u00f6sterir. O halde insan, t\u00fcm duyusal g\u00f6r\u00fclerinin alt\u0131nda yatan duyular\u00fcst\u00fc varl\u0131\u011fa bir \u00f6rnektir. Dolay\u0131s\u0131yla, ba\u015fka insanlar\u0131n empirik tecr\u00fcbesi, Kant\u00e7\u0131 estetik deneyimin en saf \u00f6rne\u011fi olarak g\u00f6r\u00fclebilir, \u00e7\u00fcnk\u00fc sevdi\u011fimiz ve sayd\u0131\u011f\u0131m\u0131z insanlar\u0131n y\u00fczlerinde, t\u0131pk\u0131 estetik idealar gibi, kavramlara s\u0131\u011fmayan bir g\u00f6r\u00fcsel-manevi ye\u011finlik vard\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan hareketle, Kant&#8217;a g\u00f6re estetik deneyim ve ileti\u015fimde nesnelli\u011fin zemini olan manevi t\u00f6z\u00fcn asl\u0131nda insanl\u0131\u011f\u0131n ta kendisi oldu\u011funu g\u00f6rebilir ve estetik tecr\u00fcbeyi temelleyen metafizik kavram\u0131 d\u00fcnyevi ve insanc\u0131l bir \u015fekilde yorumlayabiliriz. &nbsp;&nbsp;<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">B\u00fclent G\u00f6zk\u00e2n (MSGS\u00dc Felsefe B\u00f6l\u00fcm\u00fc)<\/span> &#8211; <strong>G\u00fcn\u00fcm\u00fcz Biyoloji Felsefesi Tart\u0131\u015fmalar\u0131nda Kant&#8217;\u0131n Konumu<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\"><strong>\u00d6zet: <\/strong>Kant\u2019\u0131n t\u00fcm felsefi tasar\u0131s\u0131 belki \u015f\u00f6yle \u00f6zetlenebilirdi: Do\u011fa varl\u0131\u011f\u0131 olarak insan d\u00fcnyas\u0131n\u0131 ahl\u00e2ki bir d\u00fcnyaya d\u00f6n\u00fc\u015ft\u00fcrme olana\u011f\u0131n\u0131 ara\u015ft\u0131rmak; ama bunu tecr\u00fcb\u00ee zeminde veya uzla\u015f\u0131msal olarak de\u011fil, kutsal oldu\u011funa inan\u0131lan kitaplar arac\u0131l\u0131\u011f\u0131yla da de\u011fil, a priori bir zeminde gerek\u00e7elendirilebilir \u015fekilde ortaya koymak; ba\u015fka bir deyi\u015fle, do\u011fa ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn birli\u011fini a priori bir zeminde tesis edebilmek. Bilindi\u011fi gibi Kant\u2019\u0131n son Kriti\u011fi\u2019nin ikinci k\u0131sm\u0131 canl\u0131lar sorununu, organizmalar\u0131 ele almaktad\u0131r; bu a\u00e7\u0131dan bir biyoloji felsefesi de yapmaktad\u0131r. Bu a\u015fama, biyolojik olandan do\u011fal olana, do\u011fal olandan da ahl\u00e2ki olana ge\u00e7i\u015fin a priori zemininin gerek\u00e7elendirilmesi anlam\u0131na gelmektedir. <\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\">Bu konu\u015fma, bu gerek\u00e7elendirmenin tatmink\u00e2r olup olmad\u0131\u011f\u0131 \u00fczerine de\u011fil, Kant\u2019\u0131n felsefi tasar\u0131s\u0131n\u0131 gerek\u00e7elendirme yolunda kendi d\u00f6neminin fizik ve biyoloji bilgilerini transandantal felsefenin kavramlar\u0131yla ele almas\u0131n\u0131n ve y\u00f6nteminin, g\u00fcn\u00fcm\u00fczde biyoloji ve biyoloji felsefesi \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalarda, son yirmi \u00f6ncesinden ba\u015flayarak, giderek \u00e7o\u011falan Kant ba\u015fvurular\u0131yla nas\u0131l bir yer ve yank\u0131 buldu\u011fu \u00fczerinedir.<\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\">Buna, \u00e7ok say\u0131da ba\u015fkalar\u0131 yan\u0131nda: A. Weber ve F. J. Varela\u2019n\u0131n 2002\u2019de yay\u0131mlanan Life After Kant: Natural Purpose and the Autopoietic Foundations of Biological Individuality; M. Montevil ve M. Massio\u2019nun 2015\u2019te yay\u0131mlanan Biological Organisation as Closure of Constraints makaleleri; Jan Baedke\u2019nin 2025\u2019te Cambridge Un. Pr.\u2019ten \u00e7\u0131kan The Organism ve 2026\u2019da yay\u0131mlanan Yuk Hui\u2019nin Kant Machine kitaplar\u0131 \u00f6rnek olarak verilebilir.<\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\">Jan Baedke, s\u00f6z konusu kitab\u0131nda \u00f6rne\u011fin, Kant\u2019a bu geri d\u00f6n\u00fc\u015f i\u00e7in yirminci y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda h\u00e2kim olan gen merkezci paradigmadan (pop\u00fcler temsilcilerinden biri olan Richard Dawkins\u2019in \u201cGen Bencildir\u201d (The Selfish Gene)<br>kitab\u0131) organizma merkezci anlay\u0131\u015fa d\u00f6n\u00fc\u015f\u00fcmde Kant\u2019\u0131n \u201ckendi kendini organize eden\u201d (self-organization ve self-determination) indirgenemez birim olarak organizman\u0131n b\u00fct\u00fcn\u00fcn\u00fc dikkate alan organizma merkezci anlay\u0131\u015f\u0131na referans veriyor (\u00e7a\u011fda\u015f d\u00f6n\u00fc\u015f\u00fcmde organizman\u0131n \u00e7evre ile olan ili\u015fkisi de (ni\u015f in\u015fas\u0131) dikkate al\u0131nmaktad\u0131r). Bu a\u00e7\u0131dan Kant\u2019\u0131n yakla\u015f\u0131m\u0131nda, her ne kadar canl\u0131l\u0131\u011f\u0131n a\u00e7\u0131klanabilmesinin sadece Newton mekani\u011fi d\u00fczeyinde ve salt nedensellikle (nedensellik sa\u011flam do\u011fa bilimimin olmazsa olmaz\u0131 olsa da) m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 ve \u201cdo\u011fal ama\u00e7\u201d kavram\u0131n\u0131n da, dolay\u0131s\u0131yla teleolojik a\u00e7\u0131klaman\u0131n da resme dahil edilmesi gerekti\u011fi ifade edilmi\u015f olsa da, onun teleolojiyi, teolojik ve \u00f6nceki metafizi\u011fin y\u00fcklerinden kurtaracak \u015fekilde bir t\u00fcr kar\u015f\u0131l\u0131kl\u0131 nedensellik (reciprocal causality) olarak kullanmas\u0131 \u00f6nemli bir etkiye sahip oluyor. Bu anlay\u0131\u015f \u00f6rne\u011fin Montevil ve Massio\u2019nun k\u0131s\u0131t kapan\u0131\u015f\u0131 (closure constraint) yakla\u015f\u0131m\u0131nda, termodinami\u011fin ikinci yasas\u0131n\u0131 bu kar\u015f\u0131l\u0131kl\u0131 nedensellik a\u00e7\u0131s\u0131ndan yorumlayarak ele almalar\u0131nda ve yine Kant\u2019a referans vermelerinde de g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\">Yuk Hui de, \u00f6rne\u011fin kitab\u0131n\u0131n amac\u0131n\u0131 \u00fcretken (generative) yapay zek\u00e2 \u00e7a\u011f\u0131nda Kant\u2019\u0131n ele\u015ftirel felsefesini yeniden konumland\u0131rmak olarak ifade ediyor.<\/p>\n\n\n\n<p class=\"has-text-align-right has-text-align-justify\">\u0130\u015fte bu konu\u015fma biyoloji felsefesindeki Kant\u2019a referans veren yakla\u015f\u0131mlar\u0131n ele\u015ftirel bir de\u011ferlendirmesini hedefliyor<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Emin Oral (Anadolu \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong><em>Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em>\u2019nde Tanr\u0131 Kavram\u0131n\u0131n Konumu<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Bu sunum \u00e7al\u0131\u015fmas\u0131 Immanuel Kant\u2019\u0131n ele\u015ftiri felsefesinin tamamlay\u0131c\u0131 bir par\u00e7as\u0131n\u0131 olu\u015fturan <em>Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em>\u2019ne odaklanarak \u201cTanr\u0131\u201d kavram\u0131n\u0131n bu eserdeki konumunu ortaya koymay\u0131 ama\u00e7lamaktad\u0131r. Sunumumuzda her ne kadar Tanr\u0131 kavram\u0131n\u0131n teorik ve pratik g\u00f6r\u00fcn\u00fcmlerine ili\u015fkin genel de\u011finilerde bulunacak olsak da temel olarak bu kavram\u0131n s\u00f6z konusu eserdeki anlam\u0131n\u0131, rol\u00fcn\u00fc, i\u015flevini veya genel olarak ifade etmek gerekirse konumunu ayd\u0131nlatmaya \u00e7al\u0131\u015faca\u011f\u0131z. Di\u011fer taraftan sunumumuzun iddias\u0131 s\u00f6z konusu eserde Tanr\u0131 kavram\u0131na verilen konumun Kant\u2019\u0131n teorik ve pratik felsefesinin ilgili sonu\u00e7lar\u0131yla tutarl\u0131 oldu\u011fudur. Farkl\u0131 bir ifadeyle iddiam\u0131za g\u00f6re Kant\u2019\u0131n <em>Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftiri<\/em>\u2019sinde Tanr\u0131\u2019ya verdi\u011fi konum, <em>Saf Akl\u0131n Ele\u015ftirisi <\/em>ve <em>Pratik Akl\u0131n Ele\u015ftirisi<\/em>\u2019nde verdi\u011fi konumla tamamlay\u0131c\u0131 bir ili\u015fki i\u00e7erisinde uzla\u015fmaktad\u0131r. Bu bak\u0131mdan \u00e7al\u0131\u015fmam\u0131z arac\u0131l\u0131\u011f\u0131yla Y<em>arg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em> \u00f6zelinde Kant\u2019\u0131n ele\u015ftiri d\u00f6nemindeki Tanr\u0131 anlay\u0131\u015f\u0131na ili\u015fkin b\u00fct\u00fcnl\u00fckl\u00fc bir bak\u0131\u015f\u0131 elde edece\u011fimizi \u00f6n g\u00f6r\u00fcyoruz. <\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Gamze Keskin (K\u0131rklareli \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong>Kant&#8217;\u0131n Esteti\u011fi \u00d6ld\u00fc m\u00fc?<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Bu \u00e7al\u0131\u015fmada, Stephen Hawking\u2019in felsefenin bilimsel geli\u015fmelerin gerisinde kald\u0131\u011f\u0131 y\u00f6n\u00fcndeki &#8216;felsefe \u00f6ld\u00fc&#8217; iddias\u0131 bir nirengi noktas\u0131 olarak kabul edilerek, Immanuel Kant\u2019\u0131n 18. y\u00fczy\u0131lda temellendirdi\u011fi estetik kuram\u0131n\u0131n g\u00fcncelli\u011fi sorgulanacakt\u0131r. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z dijital \u00e7a\u011fda, algoritmalar\u0131n \u00f6n\u00fcm\u00fcze \u00e7\u0131kard\u0131\u011f\u0131 uyaranlar\u0131 be\u011fenme ya da reddetme bi\u00e7imimiz, ilk bak\u0131\u015fta veri odakl\u0131 bir belirlenmi\u015flik gibi g\u00f6r\u00fcnse de; bu tercihler Kant\u2019\u0131n ortaya koydu\u011fu be\u011feni yarg\u0131s\u0131 ba\u011flam\u0131nda d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, estetik \u00f6znelli\u011fin h\u00e2l\u00e2 hayati bir direni\u015f noktas\u0131 oldu\u011fu s\u00f6ylenebilir. Kant\u2019a g\u00f6re ger\u00e7ek bir be\u011feni yarg\u0131s\u0131, nesneye duyulan herhangi bir \u00e7\u0131kardan, kullan\u0131\u015fl\u0131l\u0131ktan veya kavramsal zorunluluktan ba\u011f\u0131ms\u0131z, &#8216;\u00e7\u0131kars\u0131z bir haz&#8217; \u00fczerine kuruludur. Oysa g\u00fcn\u00fcm\u00fcz algoritma sistemleri, kullan\u0131c\u0131y\u0131 ge\u00e7mi\u015f verileri \u00fczerinden bir &#8216;\u00e7\u0131karlar ve ihtiya\u00e7lar&#8217; sarmal\u0131na hapsederken, estetik olan\u0131 bir veri madencili\u011fi nesnesine indirgemektedir. Bu noktada Kant\u2019\u0131n &#8216;ama\u00e7s\u0131z ama\u00e7l\u0131l\u0131k&#8217; ilkesi, her etkile\u015fimin bir sat\u0131n alma ya da t\u0131klama amac\u0131na ba\u011fland\u0131\u011f\u0131 dijital evrende, insan\u0131 bir &#8216;t\u00fcketici&#8217; olmaktan \u00e7\u0131kar\u0131p yeniden &#8216;estetik \u00f6zne&#8217; konumuna y\u00fckselten yeg\u00e2ne s\u0131\u011f\u0131nakt\u0131r. Dolay\u0131s\u0131yla Kant\u2019\u0131n estetik kuram\u0131, verilerin ve otomatize edilmi\u015f y\u00f6nlendirmelerin \u00f6tesinde, insan\u0131n h\u00e2l\u00e2 &#8216;\u00f6zg\u00fcr bir zihinsel oyun&#8217; kurabilme kapasitesini hat\u0131rlatmas\u0131 bak\u0131m\u0131ndan bug\u00fcn her zamankinden daha diridir. Bu \u00e7er\u00e7evede soru irdelenecek ve Kant\u2019\u0131n esteti\u011finin, dijital determinizme kar\u015f\u0131 \u00f6znelli\u011fin manifestosu olarak g\u00fcncelli\u011fini korudu\u011fu iddia edilecektir.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Hazal Gemicio\u011flu (Ba\u011f\u0131ms\u0131z Ara\u015ft\u0131rmac\u0131)<\/span> &#8211; <strong>Do\u011fa ve \u00d6zg\u00fcrl\u00fc\u011f\u00fcn Birli\u011fi Zemininde Estetik Tecr\u00fcbe ve Be\u011feni Yarg\u0131s\u0131<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Immanuel Kant\u2019\u0131n \u00fc\u00e7 b\u00fcy\u00fck eserden olu\u015fan kritik projesini mimari bir terim olan \u201carkitektonik\u201d ile ifade etmesi bo\u015funa de\u011fildir. Zira her \u00fc\u00e7 <em>Kritik<\/em> beraber okundu\u011fu taktirde, kritik projenin kendi i\u00e7inde b\u00fct\u00fcnl\u00fckl\u00fc bir yap\u0131 arz etti\u011fi g\u00f6r\u00fclecektir. Birinci <em>Kritik<\/em>\u2019in merkezi yetisi olan anlama yetisinin (<em>a priori<\/em>) yasa koymak \u015feklinde i\u015fledi\u011fi egemenlik alan\u0131 do\u011fad\u0131r. \u0130kinci <em>Kritik<\/em>\u2019in merkezi yetisi olan akl\u0131n yasa koymas\u0131 bak\u0131m\u0131ndan egemenlik alan\u0131 ise \u00f6zg\u00fcrl\u00fckt\u00fcr. Kant\u2019\u0131n ifade etti\u011fi gibi bilme yetilerinin yasa koymas\u0131 d\u00fczeyinde bu iki alan aras\u0131nda \u201chesaplanamaz bir u\u00e7urum\u201d s\u00f6z konusudur. Ne var ki kritik projenin nihai amac\u0131, biyolojik varolu\u015fu itibar\u0131yla do\u011fan\u0131n nedenselli\u011fine tabii olan duyusal bir varl\u0131k olarak insan\u0131n bu ko\u015fullar zincirinin \u00fczerinde y\u00fckselerek ahlakl\u0131l\u0131\u011fa ge\u00e7i\u015f yapmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lacak zemini ara\u015ft\u0131rmak ve gerek\u00e7elendirmek, do\u011fa alan\u0131 ve \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 bir araya getirerek bir birli\u011fin kurulmas\u0131d\u0131r. Ba\u015fka bir deyi\u015fle, do\u011fa d\u00fcnyas\u0131n\u0131 ahlaki d\u00fcnyaya d\u00f6n\u00fc\u015ft\u00fcrmektir. Yasa koymak bak\u0131m\u0131ndan birbirlerine de\u011fmeyecek \u015fekilde derin bir u\u00e7urumla ayr\u0131lan bu iki egemenlik alan\u0131 aras\u0131nda bir k\u00f6pr\u00fc kuracak ve onlar\u0131 temas ettirecek olansa \u00fc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in merkezi yetisi olan yarg\u0131 g\u00fcc\u00fc ve onun <em>a priori <\/em>ilkesi ama\u00e7l\u0131l\u0131kt\u0131r.<br>Dolay\u0131s\u0131yla Kant ilkin \u00fc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in \u201cEstetik Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi\u201d b\u00f6l\u00fcm\u00fcnde, reflektif yarg\u0131 g\u00fcc\u00fcn\u00fcn i\u015fledi\u011fi estetik tecr\u00fcbe ve be\u011feni yarg\u0131s\u0131 \u00fczerinden do\u011fa ve \u00f6zg\u00fcrl\u00fck alanlar\u0131n\u0131n birli\u011finin transandantal zeminine dair bir ara\u015ft\u0131rma y\u00fcr\u00fctmekte ve nihayetinde insan olma tecr\u00fcbesini bir b\u00fct\u00fcn olarak g\u00f6rmemizi sa\u011flamaktad\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn ve do\u011fan\u0131n birle\u015fti\u011fi, insan\u0131n do\u011fal bir varl\u0131k olmaktan \u00e7\u0131kt\u0131\u011f\u0131 yer \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ve be\u011feninin do\u011fada fiilen ger\u00e7ek k\u0131l\u0131nd\u0131\u011f\u0131 yerdir. Hem estetik hem de teleolojik yarg\u0131lardaki ama\u00e7l\u0131l\u0131\u011f\u0131n tecr\u00fcbesi bunun bir i\u015faretini sunmaktad\u0131r. G\u00fczel ve y\u00fcce \u00fczerine yarg\u0131da bulunma yetisi veya kudretinin ve bunun <em>sensus communis<\/em> \u00fczerinden evrensel iletilebilirli\u011finin dayand\u0131\u011f\u0131 bu a priori evrensellik zemini tam da do\u011fa, \u00f6zg\u00fcrl\u00fck, estetik tecr\u00fcbe ve teleolojinin birli\u011fini m\u00fcmk\u00fcn k\u0131lan ve b\u00fct\u00fcnl\u00fc\u011f\u00fc sa\u011flayacak olan transandantal yetiler zeminidir. Sonu\u00e7 olarak, birinci <em>Kritik <\/em>ve ikinci <em>Kritik<\/em>\u2019in ne bilebilirim? ve ne yapmal\u0131y\u0131m? sorular\u0131n\u0131n yan\u0131tlanmas\u0131n\u0131n ard\u0131ndan, \u00fc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in ne umabilirim? sorusuna verece\u011fi cevapla birlikte mimari tamamlanacakt\u0131r.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Mehmet Bar\u0131\u015f Albayrak (\u0130zmir Ekonomi \u00dcniversitesi) <\/span>&#8211; <strong>Kant\u2019\u0131n \u00dc\u00e7\u00fcnc\u00fc Ele\u015ftirisi\u2019nde Baz\u0131 Temel Teleolojik Kavramlar\u0131n T\u00fcrk\u00e7e Kar\u015f\u0131l\u0131klar\u0131 \u00dczerine<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Kant\u2019\u0131n \u00dc\u00e7\u00fcnc\u00fc <em>Ele\u015ftirisi<\/em>\u2019nde merkezi bir rol oynayan \u201cson ama\u00e7\u201d, \u201cnihai ama\u00e7\u201d ve \u201cama\u00e7l\u0131 neden\u201d gibi dilsel olarak birbirine yak\u0131n kavramlar aras\u0131ndaki n\u00fcanslar, do\u011fal teleoloji ile ahlaki teleoloji aras\u0131ndaki ayr\u0131m a\u00e7\u0131s\u0131ndan belirleyicidir. Bu nedenle s\u00f6z konusu kavramlar\u0131n Almanca kar\u015f\u0131l\u0131klar\u0131nda birbirinden nas\u0131l ayr\u0131ld\u0131\u011f\u0131 yaln\u0131zca etimolojik de\u011fil ayn\u0131 zamanda sistematik bir a\u00e7\u0131klama gerektirir. Sunumda ayr\u0131ca bu teleolojik ayr\u0131m\u0131n temelinde yer alan ve<br>\u201cd\u00fczenleyici\u201d bir nitelik atfedilen \u201creflektif yarg\u0131\u201d ile \u201crefleksiyon\u201d kavramlar\u0131n\u0131n, zaman zaman \u00f6nerildi\u011fi gibi \u201cd\u00fc\u015f\u00fcn\u00fcmsel yarg\u0131\u201d ve \u201cd\u00fc\u015f\u00fcn\u00fcm\u201d olarak \u00e7evrilmesinin felsefi a\u00e7\u0131dan sorunlu oldu\u011fu tart\u0131\u015f\u0131lacakt\u0131r. Son olarak, bu t\u00fcr kavramsal \u00e7eviri tart\u0131\u015fmalar\u0131n\u0131n yaln\u0131zca filolojik ve etimolojik meseleler olmad\u0131\u011f\u0131, ayn\u0131 zamanda Kant\u2019\u0131n ele\u015ftirel felsefesinin mimarisini T\u00fcrk\u00e7e anlama yolunda bize yeni felsefi olanaklar sunabilece\u011fi savunulacakt\u0131r.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">\u00d6zlem Duva (Dokuz Eyl\u00fcl \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong>Yarg\u0131g\u00fcc\u00fcn\u00fcn Ele\u015ftirisi Ba\u011flam\u0131nda Yarg\u0131n\u0131n Genelle\u015febilirli\u011fi: Kant ve Arendt\u2019te Uzla\u015f\u0131msall\u0131k, Uzla\u015fmazl\u0131k ve \u00c7o\u011fulculuk<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong>  Kant\u2019\u0131n Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi onun ele\u015ftirel felsefesinin, do\u011fa ile \u00f6zg\u00fcrl\u00fck aras\u0131ndaki u\u00e7urumu giderme giri\u015fimi olarak yarg\u0131 yetisini merkeze alan ve \u00f6zellikle estetik yarg\u0131lar \u00fczerinden \u00f6znel olan ile evrensel olan aras\u0131nda \u00f6zg\u00fcn bir ili\u015fki kuran en zengin metinlerinden birisidir. Kant\u2019\u0131n burada geli\u015ftirdi\u011fi reflektif yarg\u0131 anlay\u0131\u015f\u0131, belirli kavramsal \u00e7er\u00e7eveler ve kurallar\u0131n kat\u0131 belirlenimi alt\u0131nda olmasa dahi genelle\u015febilirlik iddias\u0131nda bulunmas\u0131 bak\u0131m\u0131ndan \u00f6zg\u00fcn bir yere sahiptir. Bu eserde Kant, yarg\u0131lar\u0131n ne salt \u00f6znel bir tercih ne de nesnel bir bilgi iddias\u0131 olarak anla\u015f\u0131lamayaca\u011f\u0131n\u0131 ifade eder.<br>Hannah Arendt\u2019in Kant okumas\u0131, bu \u00f6zg\u00fcn konumu politik bir ba\u011flama ta\u015f\u0131r. Arendt, Kant\u2019\u0131n \u00dc\u00e7\u00fcnc\u00fc Kritik\u2019te geli\u015ftirdi\u011fi estetik yarg\u0131 anlay\u0131\u015f\u0131 i\u00e7erisinde, politik bir yarg\u0131n\u0131n imk\u00e2n\u0131n\u0131 g\u00f6r\u00fcr. Ona g\u00f6re yarg\u0131, do\u011frulu\u011fu kan\u0131tlanabilir \u00f6nermeler \u00fcretmekten ziyade, ba\u015fkalar\u0131yla payla\u015f\u0131lan bir d\u00fcnyada g\u00f6r\u00fc\u015f olu\u015fturma ve bu g\u00f6r\u00fc\u015f\u00fc kamusal alanda sunma prati\u011fidir. Bu ba\u011flamda Arendt, Kant\u2019\u0131n \u201cgeni\u015fletilmi\u015f d\u00fc\u015f\u00fcnme\u201d (erweiterte Denkungsart) kavram\u0131n\u0131 merkeze alarak, yarg\u0131n\u0131n ba\u015fkalar\u0131n\u0131n perspektiflerini hesaba katma kapasitesiyle tan\u0131mlanmas\u0131 gerekti\u011fini savunur.<br>Ancak bu yakla\u015f\u0131m, \u00f6zellikle modern demokratik teori a\u00e7\u0131s\u0131ndan bir sorun do\u011furur: E\u011fer yarg\u0131lar nesnel do\u011fruluk \u00f6l\u00e7\u00fctlerine dayanmazsa, farkl\u0131 ve \u00e7at\u0131\u015fan g\u00f6r\u00fc\u015fler aras\u0131nda nas\u0131l karar verilecektir? J\u00fcrgen Habermas gibi d\u00fc\u015f\u00fcn\u00fcrler, Arendt\u2019in bu noktada normatif \u00f6l\u00e7\u00fctler sunmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerken; Linda Zerilli, bunun bir eksiklik de\u011fil, Arendt\u2019in bilin\u00e7li bir tercihi oldu\u011funu savunur. Buna g\u00f6re Arendt, uzla\u015fma \u00fcretmeye y\u00f6nelik prosed\u00fcrlerden ziyade, \u00e7o\u011fulculu\u011fun kendisini korumay\u0131 tercih eder ve bunu \u00f6nceliklendirir.<br>Bu sunumda, Arendt\u2019in yarg\u0131 teorisinin uzla\u015fma ve uzla\u015fmazl\u0131k meselesine kay\u0131ts\u0131z olmad\u0131\u011f\u0131; aksine, bu iki boyut aras\u0131ndaki gerilimi \u00f6zg\u00fcn bir \u015fekilde kavrad\u0131\u011f\u0131 ileri s\u00fcr\u00fclecektir. Bu do\u011frultuda, Kant\u2019\u0131n yaln\u0131zca \u00dc\u00e7\u00fcnc\u00fc Kritik\u2019te ortaya koyduklar\u0131 de\u011fil, ayn\u0131 zamanda Antropoloji metninde geli\u015ftirdi\u011fi egoizm \u00fczerine d\u00fc\u015f\u00fcnceler ve \u00e7o\u011fulculuk kavram\u0131 da ele al\u0131narak, Arendt\u2019in d\u00fc\u015f\u00fcncesinin antropolojik temelleri a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lacakt\u0131r. B\u00f6ylece bu sunumun temel iddias\u0131, yarg\u0131lar\u0131n uzla\u015f\u0131msall\u0131\u011f\u0131n\u0131n, di\u011fer bir deyi\u015fle ba\u015fkalar\u0131yla payla\u015f\u0131labilirli\u011finin, ancak uzla\u015fmazl\u0131\u011f\u0131n kal\u0131c\u0131l\u0131\u011f\u0131 i\u00e7inde anlam kazanabilece\u011fidir.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Saniye Vatansever (Bo\u011fazi\u00e7i \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong>\u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019te Akl\u0131n Sentetik Birli\u011fi<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet: <\/strong>Bu makalede, \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in arg\u00fcmantatif yap\u0131s\u0131na dair yeni bir yorum \u00f6ne s\u00fcrecek ve bu sayede eserin g\u00f6r\u00fcn\u00fc\u015fte birbiriyle ili\u015fkisiz olan iki b\u00f6l\u00fcm\u00fc aras\u0131ndaki ba\u011flant\u0131y\u0131 netle\u015ftirece\u011fim. \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019i, Kant\u2019\u0131n akl\u0131n pratik ve teorik \u00e7\u0131karlar\u0131n\u0131 tatminine ili\u015fkin olan &#8216;umut&#8217; sorusuna verdi\u011fi bir yan\u0131t olarak okumay\u0131 teklif ediyorum. Buna g\u00f6re; estetik \u00fczerine olan ilk b\u00f6l\u00fcm, teorik ak\u0131l sahibi bireyler olarak bizim neyi umut edebilece\u011fimizi g\u00f6sterirken; teleoloji<br>\u00fczerine olan ikinci b\u00f6l\u00fcm, pratik ak\u0131l sahibi bireyler olarak neyi umut edebilece\u011fimizi g\u00f6sterir. \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in temel sorusu \u015fudur: &#8216;E\u011fer akla uygun \u015fekilde hareket edersek, bunun sonucunda neyi umut edebiliriz?&#8217; Kant\u2019\u0131n bu soruya \u00f6rt\u00fck cevab\u0131 ise, akla uygun \u015fekilde hareket edersek bunun sonucu olarak bize mutluluk verecek ak\u0131lsal idealleri ger\u00e7ekle\u015ftirmeyi umabilirizdir.&#8217; \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in arg\u00fcmantatif yap\u0131s\u0131na dair bu yeni okuma sayesinde; (i) \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in iki b\u00f6l\u00fcm\u00fcn\u00fcn birbiriyle zorunlu ba\u011flant\u0131s\u0131n\u0131 a\u00e7\u0131klayacak, (ii) akl\u0131n ideallerinin umut ve mutlulukla nas\u0131l ili\u015fkili oldu\u011funu netle\u015ftirecek ve son olarak da (iii) do\u011fa ile \u00f6zg\u00fcrl\u00fck alanlar\u0131n\u0131n yarg\u0131 g\u00fcc\u00fc arac\u0131l\u0131\u011f\u0131yla sentetik olarak nas\u0131l birle\u015fti\u011fini g\u00f6sterece\u011fim.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Seniye Tilev (Kadir Has \u00dcniversitesi \u00c7ekirdek Program)<\/span> &#8211; <strong>Kant\u2019ta Estetik Yarg\u0131n\u0131n Evrensellik \u0130ddias\u0131 ve Bi\u00e7imcilik Tart\u0131\u015fmas\u0131<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Kant\u2019\u0131n <em>Yarg\u0131g\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em>\u2019nde geli\u015ftirdi\u011fi estetik kuram\u0131n en dikkat \u00e7ekici y\u00f6nlerinden biri, estetik yarg\u0131n\u0131n \u00f6znel bir haz duygusuna dayanmas\u0131na ra\u011fmen evrensel ge\u00e7erlilik talebinde bulunabilmesidir. Kant\u2019a g\u00f6re g\u00fczellik yarg\u0131s\u0131 kavramsal bilgiye ya da nesnenin belirli bir amac\u0131na dayanmaz; buna ra\u011fmen ba\u015fkalar\u0131n\u0131n da bu yarg\u0131ya kat\u0131lmas\u0131n\u0131 talep eder.<br>Bu evrensellik iddias\u0131, hayal g\u00fcc\u00fc ile anlama yetisinin \u00f6zg\u00fcr uyumundan do\u011fan ve nesnenin \u00f6zellikle bi\u00e7imi taraf\u0131ndan uyand\u0131r\u0131lan estetik deneyim sayesinde m\u00fcmk\u00fcn olur. Bu nedenle Kant esteti\u011fi, modern sanat kuram\u0131nda s\u0131kl\u0131kla bi\u00e7imci (formalist) yakla\u015f\u0131mlar\u0131n \u00f6nemli bir felsefi kayna\u011f\u0131 olarak yorumlanm\u0131\u015ft\u0131r.<br>Bu sunum, Kant esteti\u011fi ile 20. y\u00fczy\u0131l sanat kuram\u0131nda geli\u015fen bi\u00e7imcilik aras\u0131ndaki ili\u015fkiyi \u00f6zellikle Roger Fry ve Clive Bell\u2019in geli\u015ftirdi\u011fi \u201cba\u015fat bi\u00e7im\u201d (significant form) kavram\u0131 \u00fczerinden incelemeyi ama\u00e7lamaktad\u0131r. Fry ve Bell\u2019e g\u00f6re bir sanat eserinin estetik de\u011feri, \u00f6ncelikle \u00e7izgiler, renkler ve bi\u00e7imler aras\u0131ndaki ili\u015fkilerde ortaya \u00e7\u0131kan ve \u00f6zg\u00fcl bir estetik duygu uyand\u0131ran \u201cba\u015fat bi\u00e7im\u201dde temellenir. Bu yakla\u015f\u0131m, estetik de\u011ferlendirmenin nesnenin temsil etti\u011fi i\u00e7erikten veya ahlaki ya da pratik i\u015flevlerinden ba\u011f\u0131ms\u0131z olarak bi\u00e7imsel \u00f6zelliklerine dayanmas\u0131 gerekti\u011fi y\u00f6n\u00fcndeki Kant\u00e7\u0131 vurgu ile \u00f6nemli paralellikler ta\u015f\u0131r. Bu sorudan hareketle \u00e7al\u0131\u015fma, Kant esteti\u011finin 20. y\u00fczy\u0131l bi\u00e7imcili\u011fine ilham veren y\u00f6nlerini kabul etmekle birlikte, Kant\u2019\u0131n estetik kuram\u0131n\u0131n \u00e7o\u011fu zaman bu bi\u00e7imci okuma i\u00e7inde daralt\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Bu \u00e7er\u00e7evede sunum, Kant\u2019\u0131n estetik yarg\u0131y\u0131 yaln\u0131zca bi\u00e7imsel \u00f6zelliklere indirgemeyen y\u00f6nlerine (\u00f6rne\u011fin<em> sensus communis<\/em>, estetik idealar ve <em>spirit<\/em> gibi kavramlar arac\u0131l\u0131\u011f\u0131yla) i\u015faret ederek, Kant esteti\u011finin \u201cba\u015fat bi\u00e7im\u201d merkezli kat\u0131 bir bi\u00e7imcilikle \u00f6zde\u015fle\u015ftirilip \u00f6zde\u015fle\u015ftirilemeyece\u011fini sorgulamaktad\u0131r.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Toros G\u00fcne\u015f Esg\u00fcn (Hacettepe \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong>Estetik Haz ve Mutluluk End\u00fcstirisi Aras\u0131nda Sanat: Kant\u2019\u0131n \u201cLike\u201dlar\u0131<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Sanat\u0131n \u201cmutluluk vaadi\u201d ile \u201chakikat iddias\u0131\u201dn\u0131n birbirinden kopar\u0131ld\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131zda Kant\u2019\u0131n estetik haz ve be\u011feni kavramlar\u0131n\u0131 bug\u00fcn nas\u0131l d\u00fc\u015f\u00fcnebiliriz? Mutlulu\u011fu meta olarak \u00fcretip pazarlayan mutluluk end\u00fcstrisi estetik hazz\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve bu d\u00f6n\u00fc\u015f\u00fcm sanat\u0131 nas\u0131l etkiler? Kant esteti\u011fi \u00fczerinden bug\u00fcn\u00fcn etkile\u015fim evrenindeki \u201clike\u201dlar\u0131 nas\u0131l de\u011ferlendirebiliriz? Bug\u00fcn\u00fcn sanat\u0131nda neyi be\u011fenebiliriz, neyi be\u011fenmeliyiz ve estetik haz nedir? Bu konu\u015fmada bu ve benzeri sorular \u00fczerinden Kant esteti\u011finin 20. Y\u00fczy\u0131l ve g\u00fcn\u00fcm\u00fczdeki izd\u00fc\u015f\u00fcmlerini, \u00dc\u00e7\u00fcnc\u00fc <em>Kritik<\/em>\u2019in a\u00e7t\u0131\u011f\u0131 tart\u0131\u015fmalar\u0131 g\u00fcncellemeyi ama\u00e7l\u0131yoruz.<\/p>\n\n\n\n<p><span class=\"has-inline-color has-vivid-red-color\">Umur Ba\u015fda\u015f (Ko\u00e7 \u00dcniversitesi Uluslararas\u0131 \u0130li\u015fkiler B\u00f6l\u00fcm\u00fc) <\/span>&#8211; <strong>Kant ve Esteti\u011fin Tarihselli\u011fi<\/strong><\/p>\n\n\n\n<p><strong>\u00d6zet:<\/strong> Kant esteti\u011fi ilk bak\u0131\u015fta tarihsellikten yoksun g\u00f6r\u00fcn\u00fcr. Ona g\u00f6re estetik yarg\u0131lar nesnelerinin bilgisinden ba\u011f\u0131ms\u0131zd\u0131rlar ve temsillerin bi\u00e7imlerine odaklanan imgelem ve anla\u011f\u0131n \u00f6zg\u00fcr oyununda temellenirler. Dolay\u0131s\u0131yla da (\u00f6rne\u011fin Hegelci estetikten farkl\u0131 olarak) nesneler hakk\u0131nda tarihsel ve k\u00fclt\u00fcrel olarak evrilen hakikat iddialar\u0131yla ko\u015fullu de\u011fildirler. Fakat bu sunumda asl\u0131nda Kant\u2019\u0131n esteti\u011fe y\u00fckledi\u011fi misyonun ancak tarihselli\u011fi i\u00e7inde tam anla\u015f\u0131labilir oldu\u011fu tezini savunaca\u011f\u0131m. \u00dc\u00e7\u00fcnc\u00fc Ele\u015ftiri\u2019de estetik yarg\u0131lar, Birinci Ele\u015ftiri\u2019nin zamansal-mekansal deneyim d\u00fcnyas\u0131yla \u0130kinci Ele\u015ftiri\u2019nin duyular\u00fcst\u00fc ahlak evreni aras\u0131nda bir k\u00f6pr\u00fc kurma i\u015flevi g\u00f6r\u00fcrler. Kant felsefesinin mimarisinin bu k\u00f6pr\u00fc i\u015flevine duydu\u011fu ihtiyac\u0131n kendisi ise nesnelerin hakikatini kavrama bi\u00e7imlerimizin ge\u00e7irdi\u011fi tarihsel d\u00f6n\u00fc\u015f\u00fcmlerin bir sonucu olarak do\u011fmu\u015ftur. \u00d6yleyse Kant esteti\u011fi de cevap verdi\u011fi bu tarihsel ihtiya\u00e7 ba\u011flam\u0131nda yorumlanmal\u0131d\u0131r. Sunumda bu d\u00f6n\u00fc\u015f\u00fcmlerin izle\u011fini takip ederek Kant esteti\u011fini \u00f6rt\u00fck tarihselli\u011fi \u00fczerinden okuyaca\u011f\u0131z.<\/p>\n","protected":false},"excerpt":{"rendered":"<p class=\"teaser\">Anadolu \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc ve T\u00fcrkiye Kant Toplulu\u011fu i\u015fbirli\u011fiyle 29-30 Nisan 2026 tarihlerinde Anadolu \u00dcniversitesi Prof. Dr. Taciser T\u00fcfek\u00e7i salonunda Mimariyi Tamamlamak: Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi ba\u015fl\u0131kl\u0131 bir sempozyum ger\u00e7ekle\u015fecektir.\u00a0T\u00fcrkiye Kant Toplulu\u011fu ve Anadolu \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc i\u015f birli\u011fiyle d\u00fczenlenen bu sempozyum, Immanuel Kant\u2019\u0131n felsefi sisteminin kilit ta\u015f\u0131 olan Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi eserini oda\u011f\u0131na al\u0131yor. Kant &hellip;<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"spay_email":""},"_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/pages\/11627"}],"collection":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11627"}],"version-history":[{"count":15,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/pages\/11627\/revisions"}],"predecessor-version":[{"id":11703,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/pages\/11627\/revisions\/11703"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11627"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}