{"id":10656,"date":"2024-11-05T11:29:00","date_gmt":"2024-11-05T08:29:00","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?p=10656"},"modified":"2025-02-14T11:32:52","modified_gmt":"2025-02-14T08:32:52","slug":"the-time-regulation-institute-director-immanuel-kant","status":"publish","type":"post","link":"http:\/\/turkiyekanttoplulugu.org\/?p=10656&lang=en","title":{"rendered":"The Time Regulation Institute Director Immanuel Kant"},"content":{"rendered":"\n

Yazar: Sefa Melih Akg\u00fcn<\/em><\/p>\n\n\n\n

*This article is written in Turkish.<\/p>\n\n\n\n

Rivayet odur ki, K\u00f6nigsberg halk\u0131 saatlerini Kant\u2019\u0131n y\u00fcr\u00fcy\u00fc\u015f saatine g\u00f6re ayarlarm\u0131\u015f. Hatta kimileri der ki, Kant hayat\u0131nda yaln\u0131zca bir defa y\u00fcr\u00fcy\u00fc\u015f saatini aksatm\u0131\u015f.  Kimilerine g\u00f6reyse, bir de\u011fil iki. Bu aksaman\u0131n ya da aksamalar\u0131n nedenini baz\u0131s\u0131 \u201cKant, Rousseau\u2019nun Emile<\/em> kitab\u0131n\u0131 okurken y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc unuttu\u201d\u011funda bulur, baz\u0131lar\u0131 ise \u201cHay\u0131r, Rousseau\u2019nun Emile<\/em> kitab\u0131 de\u011fil de olsa olsa Toplum S\u00f6zle\u015fmesi<\/em> kitab\u0131n\u0131 okurken saatin ka\u00e7 oldu\u011funu fark etmemi\u015ftir\u201d, der. Kimileri ise \u201cNe kitab\u0131 can\u0131m, asl\u0131nda Frans\u0131z Devrimi\u2019nin ate\u015fini Alman gazetelerinde okurken ya\u015fad\u0131\u011f\u0131 co\u015fkudan dolay\u0131 o g\u00fcn y\u00fcr\u00fcy\u00fc\u015f saatini unuttu\u201d\u011funu s\u00f6yler. Kim bilir belki de Kant asl\u0131nda arada bir y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131kard\u0131, K\u00f6nigsbergliler de bu y\u00fcr\u00fcy\u00fc\u015fleri idealize edip araya da bir, iki defa aksakl\u0131k s\u0131k\u0131\u015ft\u0131rm\u0131\u015flard\u0131r daha ger\u00e7ek\u00e7i olsun diye. Fakat her ne olursa olsun \u015furas\u0131 kesindir, ya titizlikle saati saatine uyan Kant\u2019\u0131n y\u00fcr\u00fcy\u00fc\u015f\u00fc b\u00fct\u00fcn K\u00f6nigsberg halk\u0131n\u0131 derinden etkilemi\u015f ya da insanlar bu durumu Kant\u2019a yak\u0131\u015ft\u0131rm\u0131\u015flar. Dolay\u0131s\u0131yla bu durum ister halk\u0131n hayali kurgusu isterse de ger\u00e7ek olsun K\u00f6nigsberg, ihtimalle daha sonra b\u00fct\u00fcn Prusya hatta ve hatta belki de t\u00fcm Bat\u0131 Avrupa da saatini Kant\u2019a g\u00f6re ayarlam\u0131\u015f.  Peki ya \u0130stanbul, bu \u015fehrin saatini kim ayarlad\u0131? Bu soruyu d\u00fc\u015f\u00fcnmeden \u00f6nce, zaman alg\u0131s\u0131nda Kant\u2019\u0131n neyi de\u011fi\u015ftirdi\u011fini ve s\u00f6z konusu de\u011fi\u015fikli\u011fin toplumsal hayata yans\u0131malar\u0131n\u0131 en genel ve kaba hatlarla k\u0131saca de\u011finirsek iyi olur.<\/p>\n\n\n\n

1781 y\u0131l\u0131nda Saf Akl\u0131n Ele\u015ftirisi<\/em> -k\u0131sacas\u0131 SAE<\/em>– bas\u0131ld\u0131\u011f\u0131nda Kant zaman\u0131 yaln\u0131zca hissetmenin a priori i\u00e7 g\u00f6r\u00fc formu olarak tan\u0131mlamakla yetinmedi, her t\u00fcrl\u00fc bilginin tesisinde olmazsa olmaz olarak tan\u0131mlad\u0131. SAE<\/em>\u2019nin A99\u2019unda zaman hakk\u0131nda \u015funlar\u0131 yazd\u0131, Kant:<\/p>\n\n\n\n

\u201cTemsillerimiz nereden kaynaklan\u0131rsa kaynaklans\u0131n ister d\u0131\u015fsal \u015feylerin etkisiyle ister i\u00e7sel nedenlerle olu\u015fsun, a priori ya da empirik tezah\u00fcrler men\u015feili olsunlar, yine de zihnin de\u011fi\u015fiklikleri olarak i\u00e7 hisse aittirler ve bundan \u00f6t\u00fcr\u00fc t\u00fcm bilgilerimiz nihayetinde i\u00e7 hissin formel ko\u015fuluna tabidir. Yani temsilleri d\u00fczenleyen, birbirleriyle ba\u011flant\u0131land\u0131ran ve ili\u015fki i\u00e7ine sokan zamana tabidirler.<\/em>\u201d<\/p>\n\n\n\n

Bu ifadeleri felsefe tarihi \u00e7er\u00e7evesinde d\u00fc\u015f\u00fcn\u00fcrsek, adeta asli unsur olarak zaman\u0131n bu kadar g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131 \u00e7ok ilgin\u00e7 bir hamledir. A priori ve empirik bilgilerin t\u00f6ze, ruha, tanr\u0131ya, do\u011faya, vs. de\u011fil de zamana tabi olmas\u0131\u2026 Bu hamle me\u015fhur Kopernik\u00e7i devrimin bir uzant\u0131s\u0131d\u0131r. Fakat s\u00f6z konusu hamleye dikkatli bakt\u0131\u011f\u0131m\u0131zda satran\u00e7 a\u011fz\u0131yla Kant asl\u0131nda arkas\u0131 muamma tek bir hamle yapmam\u0131\u015f, me\u011ferse b\u00fct\u00fcn bilgilerin zamana tabiyeti harika bir kombinezonun ilk hamlesiymi\u015f. Kant\u2019\u0131n Kopernik\u00e7i devrimi ortaya \u00e7\u0131kartan hamleler dizisini zaman ba\u011flam\u0131nda nesne, \u00f6zne ve \u015fema \u00e7er\u00e7evesinde d\u00fc\u015f\u00fcnelim.<\/p>\n\n\n\n

Hissetmede zaman i\u00e7in, uzay ise d\u0131\u015f\u0131n a priori formel ko\u015fuludur ve ikisi de s\u00f6ylemsel [diskursiv] de\u011fildir. Uzay yaln\u0131zca d\u0131\u015f tezah\u00fcrlerin [Erscheinung] edinilmesini temin ederken zaman ise i\u00e7-d\u0131\u015f g\u00f6zetmeksizin t\u00fcm tezah\u00fcrlerin formel ko\u015fuludur. Dolay\u0131s\u0131yla zamanla\u015ft\u0131r\u0131lmam\u0131\u015f uzay\u0131, yani i\u00e7selle\u015ftirilmemi\u015f d\u0131\u015f\u0131, d\u00fc\u015f\u00fcnmek pek de m\u00fcmk\u00fcn de\u011fildir. Bu ba\u011flamda Kant zaman\u0131n e\u015fzamanl\u0131l\u0131k ve ard\u0131\u015f\u0131kl\u0131k \u00f6zelliklerini haiz oldu\u011funu s\u00f6yler. Uzay ise e\u015fzamanl\u0131d\u0131r. E\u015fzamanl\u0131l\u0131k ve ard\u0131\u015f\u0131kl\u0131k aras\u0131ndaki ili\u015fkiyi Kant, SAE<\/em> A33\/B50\u2019de \u00e7izgi \u00f6rne\u011fiyle anlat\u0131r. Mesela t1<\/sub> ile t5<\/sub> ard\u0131\u015f\u0131k zaman aral\u0131\u011f\u0131nda bir \u00e7izgi \u00e7izdi\u011fimizi hayal ederim. Her bir t an\u0131nda \u00e7izilen noktalar birbirleriyle ard\u0131\u015f\u0131kt\u0131r ve e\u015fzamanl\u0131 olarak yan yanad\u0131rlar; t6<\/sub> an\u0131na geldi\u011fimizde elimizde e\u015fzamanl\u0131 noktalar\u0131n \u00e7izdi\u011fi bir \u00e7izgi olur. Fakat dikkat edilirse burada ilgin\u00e7 bir durum s\u00f6z konusu. Daha en ba\u015fta \u201cben\u201d zaman\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 birlik alt\u0131nda tutmal\u0131y\u0131m ki t1<\/sub> ile t5<\/sub> zaman anlar\u0131n\u0131 ayr\u0131\u015ft\u0131rabileyim, b\u00f6ylece \u00e7izgiyi \u00e7izebileyim. Aksi taktirde zaman ayr\u0131\u015ft\u0131r\u0131lmam\u0131\u015f olurdu ki bu durumda ne zaman anlar\u0131n\u0131n idrakine varabilirdim ne \u00e7izgi \u00e7izebilirdim. Yekpare zamana mahkum olmu\u015f bir mahluktan \u00f6teye ge\u00e7emezdim. Bu problemi a\u015fmak i\u00e7in Kant \u00fc\u00e7 katmanl\u0131 sentez fikrini devreye sokar: G\u00f6r\u00fcde tutman\u0131n sentezi, yeniden \u00fcreten sentez ve kavramda idrakin sentezi. Burada \u015fimdilik bizi ilgilendiren ilki, di\u011ferleri de\u011fil.<\/p>\n\n\n\n

Ayr\u0131\u015ft\u0131r\u0131lmam\u0131\u015f, yekpare k\u00f6kensel [urspr\u00fcnglich] zaman a priori \u00e7okluktur [Mannigfaltigkeit]. K\u00f6kensel zaman\u0131 hayalg\u00fcc\u00fc kat ederek [durchlaufen] ve katetti\u011fini bir araya getirerek [zusammennehmen] zaman anlar\u0131n\u0131 farkl\u0131la\u015ft\u0131r\u0131r ve b\u00fct\u00fcn olarak ku\u015fat\u0131r. Bu sayede zaman, ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f \u00e7okluk halini al\u0131rken ge\u00e7mi\u015f, \u015fimdi ve gelecek zaman anlar\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131na imkan sa\u011flan\u0131r. B\u00f6ylece a priori zaman g\u00f6r\u00fcs\u00fc [Anschauung] derli toplu bak\u0131\u015f [Synopsis] \u00f6zelli\u011fini kazan\u0131r. Yani, art\u0131k b\u00fct\u00fcn zaman anlar\u0131n\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131na sahibiz. \u0130stedi\u011fimiz gibi zaman anlar\u0131n\u0131 t cinsinden ayr\u0131\u015ft\u0131rabiliriz. Bu noktada Kant\u2019\u0131n kombinezonundaki hamlelerden biri daha g\u00f6zden ka\u00e7mamal\u0131. Klasik d\u00fc\u015f\u00fcnce gelene\u011finde g\u00f6r\u00fc, akl\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcyle irtibatl\u0131 bir kavramd\u0131. Fakat burada art\u0131k akl\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc dikkate al\u0131nmaz, zaman\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc \u201cg\u00f6rebilme\u201d kabiliyeti g\u00f6r\u00fcye verilmi\u015ftir. Bununla birlikte zaman\u0131 bir b\u00fct\u00fcn olarak g\u00f6rebilme kudreti ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f zaman\u0131n i\u00e7inde olamaz, \u00e7\u00fcnk\u00fc e\u011fer b\u00f6yle olsayd\u0131 zaman\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131na tabilik s\u00f6z konusu olurdu ki bu da \u00e7izgiyi \u00e7izmek i\u00e7in ihtiyac\u0131m\u0131z olan t1<\/sub> ile t5<\/sub> zaman aral\u0131\u011f\u0131n\u0131n i\u00e7inde oldu\u011fumuz anlam\u0131na gelirdi. Bizim \u00e7izgi i\u00e7in zaman aral\u0131\u011f\u0131n\u0131 da kapsayacak b\u00fct\u00fcn ard\u0131\u015f\u0131kl\u0131\u011f\u0131 birlik alt\u0131nda tutmaya ihtiyac\u0131m\u0131z var. Bu noktada transandantal \u00f6znenin birli\u011fi sahneye \u00e7\u0131kar. Bir bak\u0131ma transandantal \u00f6znenin birli\u011fi ile zaman\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131n birli\u011fi ayn\u0131 \u015feydir. \u00d6znenin birli\u011fi olmaks\u0131z\u0131n, zaman\u0131n birli\u011fi de olamaz, zaman\u0131n birli\u011fi varsa \u00f6znenin de birli\u011fi vard\u0131r. Bununla birlikte kendilik bilinci [Selbstbewusstsein] imkan\u0131n\u0131n transandantal \u00f6znenin birli\u011finde oldu\u011funu d\u00fc\u015f\u00fcn\u00fcrsek, zaman\u0131 birlik alt\u0131nda tutmak kendilik bilincinde olmak anlam\u0131na geldi\u011fi s\u00f6ylenebilir. Tersten ifadeyle, zaman\u0131n birli\u011fini birlik alt\u0131nda tuttu\u011funun idrakinde olmamak demek, kendilik bilincine sahip olmamak demektir, dersek \u00e7ok da abartm\u0131\u015f say\u0131lmay\u0131z. Di\u011fer taraftan ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f zaman anlar\u0131 i\u00e7erisinde h\u00fcz\u00fcnl\u00fc olunur, bir \u015feyler arzulan\u0131r vesaire\u2026 B\u00fct\u00fcn bu faaliyetler ard\u0131\u015f\u0131k zaman anlar\u0131na tabi olmak zorundad\u0131r. Mesela t1<\/sub> an\u0131nda arzulad\u0131\u011f\u0131m\u0131 t2<\/sub> an\u0131nda ula\u015f\u0131lmas\u0131 ya da ula\u015f\u0131lamamas\u0131 gibi. Buras\u0131 empirik \u00f6znenin d\u00fczlemidir. Yani \u00f6znenin empirik ciheti ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f ve derli toplu hale getirilmi\u015f zaman\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131 \u00e7er\u00e7evesinde imkan bulur. Bir bak\u0131ma \u00f6znenin transandantal ciheti ne i\u00e7indedir zaman\u0131n<\/em>, empirik ciheti ise ne de b\u00fcsb\u00fct\u00fcn d\u0131\u015f\u0131nda<\/em>.<\/p>\n\n\n\n

Nesne tesis edilirken kavramla\u015ft\u0131rma faaliyeti de paralelinde gelir. Kant, nesne ile kavram\u0131n birbirleriyle irtibatland\u0131rmas\u0131na \u015fematizm der. \u015eemala\u015ft\u0131rma ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f zaman\u0131n ard\u0131\u015f\u0131k anlar\u0131n\u0131 derli toplu tutulmas\u0131 ile anlama yetisinin kategorilerinin sentezinde ortaya \u00e7\u0131kar. B\u00f6ylece zaman anlar\u0131 kategoriler taraf\u0131ndan belirlenim alt\u0131na al\u0131n\u0131r. S\u00f6z konusu belirlenimi Kant, zaman belirlenimleri [Zeitbestimmungen] olarak tan\u0131mlar. Bu sayede nesne, bilgi ve fenomen zaman dizisinde [Zeitreihe], zaman i\u00e7eri\u011finde [Zeitinhalt], zaman d\u00fczeninde [Zeitordnung] ve zaman timsalinde [Zeitinbegriff] birlik alt\u0131nda tutulurlar. Burada yine inan\u0131lmaz bir hamle vard\u0131r, Kant zaman\u0131 sadece nesne ve \u00f6zne ba\u011flam\u0131nda d\u00fc\u015f\u00fcnmez, \u00fcst\u00fcne bir de kavramla\u015ft\u0131rma faaliyetini zamanla birlikte d\u00fc\u015f\u00fcn\u00fcr. \u015eematizm sayesinde art\u0131k zaman kavramla\u015ft\u0131r\u0131lm\u0131\u015f, kavram ise zamanla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bu hamlenin sonucu olarak Kant, anlama yetisinin kategorilerine tabi klasik mant\u0131\u011f\u0131n kar\u015f\u0131s\u0131na transandantal mant\u0131\u011f\u0131 koyar. Yani, hissetme ile anlama yetilerinin irtibatland\u0131r\u0131lmas\u0131 olmadan yap\u0131lan b\u00fct\u00fcn bilgi ve nesne iddialar\u0131, ak\u0131l y\u00fcr\u00fctmeler yan\u0131lsamadan [Schein] ibarettir. Bamba\u015fka bir ifadeyle, zaman\u0131n ard\u0131\u015f\u0131kl\u0131\u011f\u0131nda imkan bulan aritmetik, nesnenin tesisinde nesneye zerk edilmedi\u011fi m\u00fcddet\u00e7e bilgi falan de\u011fildir, istedi\u011fimiz kadar mant\u0131ksal ge\u00e7erli arg\u00fcmanlar kural\u0131m.<\/p>\n\n\n\n

1781 y\u0131l\u0131ndan sonra k\u00f6pr\u00fcn\u00fcn alt\u0131ndan \u00e7ok sular akt\u0131; 1807\u2019de Hegel, nesnenin ve \u00f6znenin tesisinde zaman\u0131n yan\u0131na tarihi ve kendilik bilincine efendilik [Herrschaft] u\u015fakl\u0131k [Knechtschaft] diyalekti\u011fini ekleyerek ele ald\u0131; her ne kadar eme\u011fi \u00f6rt\u00fck\u00e7e Hegel\u2019de de g\u00f6rsek Marx a\u00e7\u0131k\u00e7a 1867 y\u0131l\u0131nda eme\u011fi \u00f6zne-nesne-zaman ili\u015fkisine ekledi. Mesela Marx Kapital\u2019de bir saatin nas\u0131l yap\u0131ld\u0131\u011f\u0131n\u0131 \u015f\u00f6yle anlat\u0131r:<\/p>\n\n\n\n

\u201cBa\u015flang\u0131\u00e7ta Nurembergli bir zanaat\u00e7\u0131n\u0131n bireysel eseri olan saat, \u00e7ok b\u00fcy\u00fck say\u0131da par\u00e7a-i\u015f\u00e7isinin toplumsal bir \u00fcr\u00fcn\u00fc olmu\u015ftur: Zemberek yap\u0131mc\u0131lar\u0131, kadran yap\u0131mc\u0131lar\u0131,<\/em> [Marx daha bir s\u00fcr\u00fc par\u00e7a \u00fcreticisini sayar],<\/em> balans \u00e7ark\u0131 yap\u0131mc\u0131s\u0131,<\/em> [Marx sayar da sayar],<\/em> kakmac\u0131, oymac\u0131,<\/em> [Marx saymaya devam eder], polisseur de bo\u00eete, vb. vb., ve en sonu b\u00fct\u00fcn saati bir araya getirip \u00e7al\u0131\u015ft\u0131ran usta.<\/em>\u201d[1]<\/a><\/p>\n\n\n\n

Kant\u2019tan sonra art\u0131k bir saat nesnesinin i\u00e7indeki her par\u00e7a i\u00e7in farkl\u0131 i\u015f kollar\u0131 geli\u015fmeye ba\u015flam\u0131\u015f, ancak hepsinin bir araya getirilmesiyle saat nesnesi tesis edilir hale gelmi\u015f. Ve buradan b\u00fct\u00fcn\u00fcn bilgisini bilmeden par\u00e7as\u0131n\u0131 \u00fcreten insan\u0131n \u00fcretti\u011fi nesnesine yabanc\u0131la\u015fmas\u0131 tart\u0131\u015fmas\u0131 filizlenmi\u015f. Gel zaman git zaman kendilik bilinci, emek, efendi-u\u015fak, yabanc\u0131la\u015fma falan derken daha sonra zaman\u0131 \u00f6l\u00fcmle ele alanlar \u00e7\u0131km\u0131\u015f, biyolojiyle irtibatl\u0131 d\u00fc\u015f\u00fcnenler \u00e7\u0131km\u0131\u015f, bilin\u00e7alt\u0131yla ili\u015fkilendirenler \u00e7\u0131km\u0131\u015f, sinemayla birlikte d\u00fc\u015f\u00fcnenler \u00e7\u0131km\u0131\u015f, \u00e7\u0131km\u0131\u015f da \u00e7\u0131km\u0131\u015f m\u00fcbarek. K\u0131sacas\u0131, Kant\u2019\u0131n zaman hakk\u0131nda yapt\u0131\u011f\u0131 felsefi kombinezondan sonra, say\u0131s\u0131z filozof Kant\u2019\u0131n ruhuna sad\u0131k kalarak zaman \u00fcst\u00fcne d\u00fc\u015f\u00fcnmeye devam etmi\u015f. Anla\u015f\u0131lan o ki, Kant adeta Saatleri Ayarlama Enstit\u00fcs\u00fc m\u00fcd\u00fcr\u00fc olarak K\u00f6nigisberg\u2019in saatini ayarlamakla kalmam\u0131\u015f, me\u011ferse b\u00fct\u00fcn Avrupa\u2019n\u0131n saatini de ayarlam\u0131\u015f. Peki ya \u0130stanbul, \u0130stanbul\u2019un saati?<\/p>\n\n\n\n

1781 y\u0131l\u0131nda SAE<\/em> bas\u0131ld\u0131\u011f\u0131nda \u0130stanbul\u2019un saati antik d\u00fcnyadan devral\u0131nan ve \u0130slam k\u00fclt\u00fcr havzas\u0131nda yeniden \u015fekillendirilen klasik kozmoloji ve kozmogoninin etkisi alt\u0131ndayd\u0131. Hatta bu etkinin 20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda da g\u00fc\u00e7l\u00fc bir \u015fekilde devam etti\u011fini s\u00f6yleyebiliriz. \u0130stanbul saatini, m\u00fcneccimlere g\u00f6re olu\u015ftururdu. M\u00fcneccimlerin g\u00f6revi y\u0131ld\u0131zlar\u0131n belli zamanlardaki konumlar\u0131n\u0131n \u00e7izelgesini \u00e7\u0131kartmak, yani zayir\u00e7e haz\u0131rlamak ve m\u00fcneccimler bu \u00e7izelgelere bakarak bir taraftan kozmolojik zaman d\u00f6ng\u00fclerine g\u00f6re insan ya\u015fam\u0131ndaki d\u00fc\u011f\u00fcn, do\u011fum, \u00f6l\u00fcm gibi ili\u015fkileri organize etmekle, di\u011fer taraftan ise mimari yap\u0131lardan tutun da devletin sefere \u00e7\u0131kaca\u011f\u0131 en uygun saatin hesaplanmas\u0131 olan e\u015fref saatini hesaplamakla m\u00fckelleftiler. M\u00fcneccimler astronomi (ilm-i hey\u2019et ya da ilm-i felek) ile astroloji (ilm-i n\u00fcc\u00fbm) bilgi d\u00fczeylerini e\u015f ve b\u00fct\u00fcn olarak g\u00f6rd\u00fcklerinden kainat\u0131n i\u015fleyi\u015fi insan\u0131 do\u011frudan etkiler. Bununla birlikte namaz saatleri ve m\u00fcbarek aylar gibi kutsal zaman anlar\u0131n\u0131 hesaplamak da bu genel d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131n i\u00e7inde d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Y\u0131llar y\u0131llar\u0131 kovalar, k\u00fclt\u00fcr d\u00fcnyam\u0131z ba\u015f\u0131m\u0131za y\u0131k\u0131l\u0131r. 16 May\u0131s 1921\u2019de Ahmet Ha\u015fim meseleyi g\u00f6r\u00fcr, Derg\u00e2h Dergisi<\/em>\u2019nde ‘M\u00fcsl\u00fcman Saati\u2019ni kaleme al\u0131r ve \u015funlar\u0131 der:<\/p>\n\n\n\n

\u201c\u0130stanbul\u2019u yenile\u015ftiren ve yerlisini \u015fa\u015f\u0131rtan istilalar\u0131n en gizlisi ve en tesirlisi yabanc\u0131 saatlerin hayat\u0131m\u0131za giri\u015fi oldu. \u2018Saat\u2019ten kast\u0131m\u0131z, zaman\u0131 \u00f6l\u00e7en alet de\u011fil, fakat bizzat zamand\u0131r.<\/em>\u201d[2]<\/a><\/p>\n\n\n\n

Devam\u0131nda:
\u201cGiden saatler babalar\u0131m\u0131z\u0131n \u00f6ld\u00fc\u011f\u00fc annelerimizin evlendi\u011fi, bizim do\u011fdu\u011fumuz, kervanlar\u0131n hareket etti\u011fi ve ordular\u0131n d\u00fc\u015fman \u015fehirlerine girdi\u011fi saatlerdi.<\/em>\u201d[3]<\/a> [Yani e\u015fref saatleri…]\n\n\n\n

Ha\u015fim\u2019e g\u00f6re \u0130stanbul\u2019un saatini birisi kurmam\u0131\u015f. Hayat\u0131n ak\u0131\u015f\u0131 yava\u015f\u00e7a \u0130stanbul\u2019un saatini istila ederek onu ba\u015fka t\u00fcrl\u00fc ayarlamaya maruz b\u0131rakm\u0131\u015f. Fakat daha sonra hayat\u0131n ayarlamas\u0131 kabul g\u00f6rm\u00fc\u015f ki, bu defa da saatlerin ayarlanmas\u0131n\u0131n yava\u015fl\u0131\u011f\u0131ndan dem vurulmaya ba\u015flanm\u0131\u015f ve bunu h\u0131zland\u0131rmak ad\u0131na Saatleri Ayarlama Enstit\u00fcs\u00fc -Enstit\u00fcn\u00fcn m\u00fcd\u00fcr\u00fc Halit Ayarc\u0131 bu yap\u0131y\u0131 SAE olarak k\u0131salt\u0131r[4]<\/a>, fakat daha \u00f6nce SAE olarak k\u0131saltma kullan\u0131ld\u0131\u011f\u0131ndan bu enstit\u00fc \u201cbizim SAE<\/em>\u201d olarak k\u0131salt\u0131lacakt\u0131r- kurulmu\u015f. Enstit\u00fc kurulurken Hayri \u0130rdal\u2019\u0131n tan\u0131k olduklar\u0131n\u0131 a\u00e7\u0131k y\u00fcreklilikle anlatt\u0131\u011f\u0131 kaynak eseri merkeze al\u0131p, biraz da bizim SAE<\/em>\u2019nin nas\u0131l kuruldu\u011funa bakal\u0131m.<\/p>\n\n\n\n

Hayri \u0130rdal, \u0130stanbul\u2019un d\u0131\u015f\u0131nda bug\u00fcnk\u00fc T\u00fcrkiye co\u011frafyas\u0131nda otuz iki saat kulesi in\u015fa ettirmi\u015f II. Abd\u00fclhamit D\u00f6nemi[5]<\/a>\u2019nde do\u011fmu\u015f, me\u015frutiyeti ve cumhuriyeti g\u00f6rm\u00fc\u015f bizim SAE\u2019nin m\u00fcd\u00fcr yard\u0131mc\u0131s\u0131d\u0131r. M\u00fcd\u00fcr yard\u0131mc\u0131s\u0131 olmadan \u00f6nce Hayri, \u0130spritizmac\u0131lar Kulub\u00fc muhasibidir. Hayri \u0130spritizma Cemiyeti\u2019ni i\u00e7eriden bilen biri olarak buray\u0131 \u015f\u00f6yle tarif eder:<\/p>\n\n\n\n

\u201cB\u00f6yle cemiyetler, daha ziyade beraberce yalan s\u00f6ylenip, beraberce aldan\u0131p ho\u015f\u00e7a vakit ge\u00e7irmek isteyen insanlar\u0131n i\u015fidir.<\/em>\u201d[6]<\/a><\/p>\n\n\n\n

Hayri i\u00e7in ortakla\u015fa bir yalana inanmak hi\u00e7 sorun de\u011fildir, bunu gen\u00e7lik y\u0131llar\u0131nda zaten gaiple irtibat kuran Seyit L\u00fbtfullah\u2019la beraber Kayser Andronikos\u2019un hazinesini bulmada deneyimlemi\u015fti. Hatta Seyit L\u00fbtfullah\u2019\u0131n gaipler d\u00fcnyas\u0131yla m\u00fcnasebetine pek ikna olmamakla birlikte, ya \u00e7\u0131karsa umuduyla son derece pozitivist Aristidi Efendi de ortakla\u015fa yalana dahil olmu\u015ftu, b\u00f6ylece \u00fc\u00e7 ki\u015fi i\u00e7in Kayser Andronikos\u2019un hazinesi ger\u00e7eklik halini alm\u0131\u015ft\u0131.[7]<\/a> Mahmut \u015eevket Pa\u015fa\u2019n\u0131n \u00f6ld\u00fcr\u00fclmesinin hemen ard\u0131ndan ya\u015fanan siyasi \u00e7alkant\u0131 esnas\u0131nda Seyit L\u00fbtfullah kendisini mehdi ilan eder, pa\u00e7ay\u0131 kurtarmak i\u00e7in bu ortakla\u015fa yalan s\u00f6zle\u015fmesini Hayri derhal bozar. Bir anda Seyit L\u00fbtfullah Sinop\u2019a yollan\u0131r ve me\u011ferse esrarke\u015f bir meczup oldu\u011funu idrak eder, Hayri.[8]<\/a> Hayri ortakla\u015f\u0131lan yalana inanmas\u0131na inan\u0131r da ortakla\u015f\u0131lacak yalan\u0131 \u00fcretmeyi bizim SAE m\u00fcd\u00fcr\u00fc Halit Ayarc\u0131\u2019dan \u00f6\u011frenir. Bir g\u00fcn bizim SAE\u2019ye belediye ba\u015fkan\u0131ndan da kudretli sal\u00e2hiyet zat i\u015ftirak eder ve ans\u0131z\u0131n bizim SAE m\u00fcd\u00fcr\u00fc bu zata, Hayri Bey\u2019in Ahmet Zaman\u00ee Efendi hakk\u0131nda kitap yazd\u0131\u011f\u0131n\u0131 s\u00f6yler.[9]<\/a> Ama b\u00f6yle bir durum ger\u00e7ekte yoktur ve Hayri \u0130rdal da sal\u00e2hiyet zatla birlikte orada kitap yazd\u0131\u011f\u0131n\u0131 \u00f6\u011frenir. \u00d6yle ya da b\u00f6yle yine de kitap \u015eeyh Ahmet Zaman\u00ee\u2019nin Hayat\u0131 ve Eseri<\/em> ad\u0131yla \u00e7\u0131kar. Bu kitab\u0131n yaz\u0131lmas\u0131ndaki temel ama\u00e7 ba\u015fta \u0130stanbul\u2019un sonra b\u00fct\u00fcn T\u00fcrkiye\u2019nin saatini ayarlamaya ba\u015f koymu\u015f bizim SAE<\/em>\u2019nin tarihsel arka plan\u0131n\u0131 olu\u015fturmak ve zaman \u00fcst\u00fcne d\u00fc\u015f\u00fcnen ge\u00e7mi\u015ften gelen b\u00fcy\u00fck bir gelene\u011fin devam\u0131 oldu\u011fumuzu g\u00f6stermekti. San\u0131r\u0131m Hayri \u0130rdal bu kitab\u0131 yazarken bizim SAE m\u00fcd\u00fcr\u00fcn\u00fcn ger\u00e7eklik tan\u0131m\u0131na sad\u0131k kald\u0131, Halit Ayarc\u0131\u2019ya g\u00f6re ger\u00e7eklik:<\/p>\n\n\n\n

\u201cRealist olmak hi\u00e7 de hakikati oldu\u011fu gibi g\u00f6rmek de\u011fildir. Belki onunla en faydal\u0131 \u015fekilde m\u00fcnasebetimizi tayin etmektir. Hakikati g\u00f6rm\u00fc\u015fs\u00fcn ne \u00e7\u0131kar? Kendi ba\u015f\u0131na hi\u00e7bir m\u00e2nas\u0131 ve k\u0131ymeti olmayan bir y\u0131\u011f\u0131n h\u00fck\u00fcm vermekten ba\u015fka neye yarar? \u0130stedi\u011fin kadar uzatabilece\u011fin bir eksikler ve ihtiya\u00e7lar listesinden ba\u015fka ne yapabilirsin? Bir \u015fey de\u011fi\u015ftirir mi bu? Bil\u00e2kis yolundan al\u0131kor seni. K\u00f6t\u00fcmser olursun, ap\u0131\u015f\u0131r kal\u0131rs\u0131n, ezilirsin. Hakikati oldu\u011fu gibi g\u00f6rmek\u2026 Yani bozguncu olmak\u2026 Evet bozgunculuk denen \u015fey budur, bundan do\u011far.<\/em>\u201d[10]<\/a><\/p>\n\n\n\n

Halit Ayarc\u0131\u2019n\u0131n bu ger\u00e7eklik tan\u0131m\u0131 ile \u0130spritizma Cemiyeti\u2019ndeki ortakla\u015f\u0131lan yalanlar\u0131n ya da bitirim \u00fc\u00e7l\u00fcn\u00fcn hazine etraf\u0131nda kurgulad\u0131\u011f\u0131 yalan\u0131n\u0131n \u00fcretilmesi aras\u0131nda hi\u00e7bir fark yoktur. \u00c7\u00fcnk\u00fc kitap \u00e7\u0131kt\u0131ndan sonra gelecek ele\u015ftirilerden tedirgin olan Hayri\u2019ye a\u00e7\u0131k\u00e7a \u015funlar\u0131 der, Halit:<\/p>\n\n\n\n

\u201cAziz Hayri \u0130rdal, sevgili dostum, g\u00f6receksin ki bu kitap \u00e7ok sevilecek. Siz yalan diye bir \u015fey mevcuttur, san\u0131yorsunuz. Hay\u0131r, yalan yoktur. B\u00f6yle meselede yalan olamaz. Ahmet Zaman\u00ee bug\u00fcn i\u00e7in yalan olamaz, bil\u00e2kis hakikatin ta kendisi olur. Ne vakit yalan olurdu, bilir misiniz, hem de korkun\u00e7 bir yalan? E\u011fer hakikaten bizim kendisine y\u00fckledi\u011fimiz fikirlerle yazd\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fimiz eserlerle on yedinci as\u0131r sonunda ya\u015fasayd\u0131, i\u015fte o zaman yalan olurdu.<\/em>\u201d[11]<\/a><\/p>\n\n\n\n

Asl\u0131nda bak\u0131l\u0131rsa bizim SAE m\u00fcd\u00fcr\u00fcn\u00fcn ne yapmak istedi\u011fi ortada. Yepyeni bir zaman alg\u0131s\u0131 Bat\u0131 Avrupa\u2019da filizlenmi\u015f, bu fikir toprakta k\u00f6k salarken, d\u00fcnyaya bak\u0131\u015f istisnas\u0131z her anlamda de\u011fi\u015firken bizim SAE<\/em> aradaki a\u00e7\u0131\u011f\u0131 kapatmak i\u00e7in kendi gelene\u011finden uydurdu\u011fu birisine tutunmak istemi\u015f. Bunu yaparken de de\u011fi\u015fen zaman\u0131n asl\u0131nda ne oldu\u011funu tam anlam\u0131yla idrak etti\u011fi s\u00f6ylenemez. Ama yine de \u201cBiz de zaman \u00fcst\u00fcne d\u00fc\u015f\u00fcn\u00fcyoruz\u201du, g\u00f6stermek, ortakla\u015f\u0131lan yalanla k\u0131sa yoldan modern zaman d\u00fc\u015f\u00fcncesini \u0130stanbul\u2019a ta\u015f\u0131mak istemi\u015f, bizim SAE<\/em>. Olmam\u0131\u015f. Ama hayat yine de yava\u015f yava\u015f \u0130stanbul\u2019un saatini de\u011fi\u015ftirmeye devam etmi\u015f.<\/p>\n\n\n\n

Velhas\u0131l\u0131kelam\u2026 Rivayetin, felsefenin, satran\u00e7 teriminin, k\u00fclt\u00fcr tarihinin, edebiyat\u0131n birbirine girdi\u011fi bu ucube blog yaz\u0131s\u0131n\u0131 as\u0131l yazma sebebim \u015fudur: Bug\u00fcn biyolojide, fizikte, sanatta, siyasette, yapay \u00f6\u011frenmede\/zekada, k\u0131sacas\u0131 her \u015feyde \u00e7ok b\u00fcy\u00fck de\u011fi\u015fiklikler olmaktad\u0131r. D\u00fcnya saati zembere\u011finin gerginli\u011fi tekrar yumu\u015famaya ba\u015flad\u0131, zembere\u011fi s\u0131kmak gerek, zaman\u0131 yeniden d\u00fc\u015f\u00fcnmek gerek. Cumhuriyetimizin ikinci y\u00fczy\u0131l\u0131na girerken ortakla\u015f\u0131lan yalanlardan uzak durarak, kendimizi kand\u0131rmayarak, \u00e7a\u011f\u0131n ger\u00e7ekli\u011fi ve ihtiya\u00e7lar\u0131yla y\u00fczle\u015fmekten korkmayarak T\u00fcrk\u00e7ede felsefeyi geli\u015ftirmek dile\u011fiyle\u2026<\/p>\n\n\n\n

Kaynak\u00e7a:<\/strong><\/p>\n\n\n\n

Ha\u015fim, Ahmet (2021). Gureb\u00e2h\u00e2ne-i Laklakan<\/em>, Kap\u0131 Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n\n\n\n

Marx, Karl (2004). Kapital Birinci Cilt<\/em>, Sol Yay\u0131nlar\u0131, \u00e7ev. Alaattin Bilgi, Ankara.<\/p>\n\n\n\n

Kant, Immanuel (1974). Kritik der reinen Vernunft Band III\/IV<\/em>, Suhrkamp Taschenbuch Verlag, Frankfurt.<\/p>\n\n\n\n

Tanp\u0131nar, Ahmet Hamdi (2017). Saatleri Ayarlama Enstit\u00fcs\u00fc<\/em>, Derg\u00e2h Yay\u0131nlar\u0131, \u0130stanbul.

Hala\u00e7, Hicran ve Sibel \u0130lhan. \u201cKentsel \u0130mge Olarak Saat Kuleleri; II. Abd\u00fclhamit Han D\u00f6nemi Saat Kulelerinin \u0130stanbul D\u0131\u015f\u0131 T\u00fcrkiye Co\u011frafyas\u0131nda Da\u011f\u0131l\u0131mlar\u0131 ve Bir Tipoloji Denemesi\u201d. Humanities Sciences 9, sy. 4 (Ekim 2014): 190-200.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Karl Marx, Kapital Birinci Cilt<\/em>, \u00e7ev. Alaattin Bilgi, Sol Yay\u0131nlar\u0131, 2004, s.301-2.<\/p>\n\n\n\n

[2]<\/a> Ahmet Ha\u015fim, Gureb\u00e2h\u00e2ne-i Laklakani<\/em>, Kap\u0131 Yay\u0131nlar\u0131, 2021, s.21.<\/p>\n\n\n\n

[3]<\/a> A.g.e. s.22.<\/p>\n\n\n\n

[4]<\/a> Ahmet Hamdi Tanp\u0131nar, Saatleri Ayarlama Enstit\u00fcs\u00fc<\/em>, Derg\u00e2h Yay\u0131nlar\u0131, 2017, s.323.<\/p>\n\n\n\n

[5]<\/a> Hicran Hala\u00e7; Sibel \u0130lhan, Kentsel \u0130mge Olarak Saat Kuleleri; II. Abd\u00fclhamit Han D\u00f6nemi Saat Kulelerinin \u0130stanbul D\u0131\u015f\u0131 T\u00fcrkiye Co\u011frafyas\u0131nda Da\u011f\u0131l\u0131mlar\u0131 ve Bir Tipoloji Denenesi<\/em>, Humanities Sciences 9, sy. 4, Ekim 2014, s.190-200.<\/p>\n\n\n\n

[6]<\/a> Ahmet Hamdi Tanp\u0131nar, Saatleri Ayarlama Enstit\u00fcs\u00fc<\/em>, Derg\u00e2h Yay\u0131nlar\u0131, 2017, s.155.<\/p>\n\n\n\n

[7]<\/a> A.g.e. s.43.<\/p>\n\n\n\n

[8]<\/a> A.g.e. s.71-3.<\/p>\n\n\n\n

[9]<\/a> A.g.e. s.269.<\/p>\n\n\n\n

[10]<\/a> A.g.e. s.225-6.<\/p>\n\n\n\n

[11]<\/a> A.g.e. s.303-4.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yazar: Sefa Melih Akg\u00fcn *This article is written in Turkish. Rivayet odur ki, K\u00f6nigsberg halk\u0131 saatlerini Kant\u2019\u0131n y\u00fcr\u00fcy\u00fc\u015f saatine g\u00f6re ayarlarm\u0131\u015f. Hatta kimileri der ki, Kant hayat\u0131nda yaln\u0131zca bir defa y\u00fcr\u00fcy\u00fc\u015f saatini aksatm\u0131\u015f.  Kimilerine g\u00f6reyse, bir de\u011fil iki. Bu aksaman\u0131n ya da aksamalar\u0131n nedenini baz\u0131s\u0131 \u201cKant, Rousseau\u2019nun Emile kitab\u0131n\u0131 okurken y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc unuttu\u201d\u011funda bulur, baz\u0131lar\u0131 ise …<\/p>\n","protected":false},"author":1,"featured_media":10352,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[89],"tags":[],"jetpack_featured_media_url":"https:\/\/i1.wp.com\/turkiyekanttoplulugu.org\/wp-content\/uploads\/2024\/11\/Blog-I\u0307c\u0327in-Fotog\u0306raf.jpg?fit=1536%2C2048","_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10656"}],"collection":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"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=10656"}],"version-history":[{"count":2,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10656\/revisions"}],"predecessor-version":[{"id":10658,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10656\/revisions\/10658"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/media\/10352"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10656"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10656"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10656"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}