{"id":10882,"date":"2025-02-22T16:56:00","date_gmt":"2025-02-22T13:56:00","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?p=10882"},"modified":"2025-05-17T17:02:58","modified_gmt":"2025-05-17T14:02:58","slug":"aydinlanmis-bir-dindarlikla-dunyada-yolunu-bulmak-copy","status":"publish","type":"post","link":"http:\/\/turkiyekanttoplulugu.org\/?p=10882&lang=en","title":{"rendered":"Finding One\u2019s Way in the World Through an Enlightened Religiosity"},"content":{"rendered":"\n

Author: Nur Bet\u00fcl Atakul<\/em><\/p>\n\n\n\n

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

Arap\u00e7a bir deyim \u201cel-ma\u02bfn\u00e2 f\u00ee batn\u0131\u2019\u015f-\u015f\u00e2\u02bfir\u201d yani \u201canlam \u015fairin karn\u0131ndad\u0131r\/i\u00e7indedir\u201d der. \u015eiir gibi dilin estetik bir materyale d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc sahalarda anlam\u0131n a\u00e7\u0131kl\u0131\u011f\u0131 ilk elden talep edilmez hatta baz\u0131lar\u0131na g\u00f6re gerekli dahi olmayabilir. Ancak yaz\u0131l\u0131\u015f amac\u0131 sorgulama nesnesini anla\u015f\u0131l\u0131r k\u0131lmak olan felsefi metinlerden beklenen rasyonellik, tutarl\u0131l\u0131k, arg\u00fcmanlar\u0131n okuyucu taraf\u0131ndan takip edilebilir olu\u015fu gibi temel \u00f6zellikler, ba\u015ftan anla\u015f\u0131l\u0131rl\u0131\u011f\u0131 garanti alt\u0131na almaya y\u00f6neliktir. Gelin g\u00f6r\u00fcn ki \u00e7o\u011funlukla anla\u015f\u0131l\u0131rl\u0131k konusunda t\u00fcm bu kriterleri sa\u011flamak bile imdada yeti\u015femeyebilir. Bazen, hatta s\u0131kl\u0131kla, felsefe okuyucusu kendini ancak filozofun zihnine girsem ne kastetti\u011fini ne ama\u00e7lad\u0131\u011f\u0131n\u0131 anlar\u0131m diye d\u00fc\u015f\u00fcn\u00fcrken bulur.<\/p>\n\n\n\n

Christian Garve Kant\u2019\u0131n birinci Kritik<\/em>\u2019ini okudu\u011funda tam da bu sebeple ona \u00e7ok k\u0131zm\u0131\u015ft\u0131. Eseri okuyanlar\u0131n neredeyse tamam\u0131n\u0131n hissiyat\u0131na terc\u00fcman olacak \u015fekilde metnin a\u00e7\u0131kl\u0131ktan yoksun oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fc. Ona g\u00f6re Alman halk\u0131n\u0131 Fransa ve \u0130ngiltere gibi uluslar\u0131n entelekt\u00fcel seviyesine \u00e7\u0131karmak i\u00e7in yazarlar\u0131n anla\u015f\u0131l\u0131r olmay\u0131 her \u015feyin \u00f6n\u00fcne koymalar\u0131 gerekiyordu.[1]<\/a> Bildi\u011fimiz kadar\u0131yla Kant\u2019\u0131n Garve\u2019nin ele\u015ftirisini okudu\u011funda eserinin okurlar\u0131 taraf\u0131ndan anla\u015f\u0131lmad\u0131\u011f\u0131na dair kayg\u0131 \u00e7ekmesine sebep olan en m\u00fchim nokta ele\u015ftirmenin onun d\u00fc\u015f\u00fcncesini Berkeley\u2019in idealizmiyle e\u015fde\u011fer g\u00f6rmesiydi. Prolegomena<\/em>\u2019da bu iddiaya cevap vermek i\u00e7in epeyce m\u00fcrekkep ak\u0131tt\u0131. Ancak g\u00f6r\u00fcyoruz ki Kant, Garve\u2019nin anla\u015f\u0131l\u0131rl\u0131k konusundaki su\u00e7lamalar\u0131n\u0131 da m\u00fchim buldu. Ba\u015fka eserlerinde bu iddiaya yan\u0131t verme gayreti i\u00e7erisinde oldu. Kendisi de \u201cher felsefi \u00f6\u011fretinin geni\u015f halk kesimlerine a\u00e7\u0131lmaya uygun\u201d olmas\u0131 gerekti\u011fi hususunda Garve\u2019ye kat\u0131l\u0131yordu.[2]<\/a> Her ne kadar \u00f6zellikle insan\u0131n akli melekelerinin sistematik bir ele\u015ftirisiyle a\u00e7\u0131\u011fa \u00e7\u0131kan formel metafizi\u011fin bu \u00f6devden muaf oldu\u011funu d\u00fc\u015f\u00fcnse de halk\u0131n\u0131n Ayd\u0131nlanmaya eklemlenmesi konusunda Garve kadar istekliydi. Her ikisi de Alman halk\u0131n\u0131 bilgilendirmeyi, k\u00fclt\u00fcrel ve felsefi tart\u0131\u015fmalar\u0131n seviyesini y\u00fckseltmeyi \u00f6nemsiyordu. Ancak Kant felsefi titizlikten \u00f6d\u00fcn vererek pop\u00fclerlik kazanmaya kar\u015f\u0131yd\u0131.[3]<\/a><\/p>\n\n\n\n

Kant metinlerini Garve\u2019nin talebini kar\u015f\u0131layacak kadar a\u00e7\u0131klay\u0131c\u0131 k\u0131labilir miydi bilemiyoruz. Ancak ona g\u00f6re metinlerinin anla\u015f\u0131lmas\u0131ndaki zorluk ele\u015ftirel felsefenin tabiat\u0131ndan kaynaklan\u0131yordu. K\u0131l\u0131 k\u0131rk yaran bir hassasiyetle yazmak zorundayd\u0131. Bu noktada okurlar\u0131n\u0131 bekleyen zorlay\u0131c\u0131 g\u00f6revin fark\u0131nda olmakla beraber onlar\u0131n i\u015fini kolayla\u015ft\u0131ramazd\u0131. Kant\u2019\u0131 genellikle din felsefesini ilgilendiren mevzular ekseninde okuyan bir okur olarak ben de bu zorluktan nasibimi ald\u0131m. Bir mucize eseri Kant\u2019la sohbet etme imk\u00e2n\u0131m olsayd\u0131 maksad\u0131n\u0131 kendisine sorard\u0131m dedi\u011fim en \u00e7etrefilli meselelerden biri, Kant\u2019\u0131n zihninde iman sahibi dindar bir ki\u015finin kimli\u011fi olurdu. B\u00f6yle mucizevi bir bulu\u015fma, en az\u0131ndan bu sonlu-s\u0131n\u0131rl\u0131 hayatta ger\u00e7ekle\u015fmeyece\u011fine g\u00f6re kendi soruma kendim cevap vermeyi denemeliyim. Bu yaz\u0131 b\u00f6yle bir cevap denemesi olacak.<\/p>\n\n\n\n

Yukar\u0131da sordu\u011fum sorunun cevab\u0131 Kant\u2019\u0131n metinlerine ba\u015fvurup, inanmayla ne kastetti\u011fi, dinin neli\u011fi ve do\u011fas\u0131na dair bir dizi mevzuyu a\u00e7\u0131kl\u0131\u011fa kavu\u015fturunca a\u00e7\u0131\u011fa \u00e7\u0131k\u0131verecekmi\u015f gibi duruyor. Ancak b\u00f6yle bir \u00e7al\u0131\u015fma tek ba\u015f\u0131na yeterli de\u011fildir. Ara\u015ft\u0131rma sahas\u0131n\u0131 geni\u015fletip Kant\u2019\u0131n t\u00fcm \u00e7al\u0131\u015fmalar\u0131n\u0131 filozofun t\u0131pk\u0131 Garve ve benzer \u00e7a\u011fda\u015flar\u0131 gibi Ayd\u0131nlanma projesine kendi zaviyesinden katk\u0131s\u0131 olarak okumak cevap aray\u0131\u015f\u0131nda bizlere yard\u0131mc\u0131 olabilir. Ancak bu durumda \u201cbir t\u00fcr tutum olarak dindarl\u0131\u011f\u0131n\u201d ne olaca\u011f\u0131, dindar insan\u0131n alemi okuma bi\u00e7imi hususunda Kant\u2019\u0131n ahlak, antropoloji, estetik vb. alanlardaki g\u00f6r\u00fc\u015flerini de g\u00f6z \u00f6n\u00fcnde bulundurarak \u00e7\u0131kar\u0131mlar yapmam\u0131z gerekir ki bu da olduk\u00e7a zorlay\u0131c\u0131d\u0131r.<\/p>\n\n\n\n

Kant \u201cAyd\u0131nlanma Nedir?\u201d makalesinde Ayd\u0131nlanmay\u0131 insan\u0131n kendi akl\u0131n\u0131 herhangi bir otoriteye teslim etmeden kullanabilme g\u00fcc\u00fcn\u00fc eline almas\u0131 olarak tan\u0131mlar. Foucault, ayn\u0131 adla kaleme ald\u0131\u011f\u0131 \u00fcnl\u00fc metninde bu tan\u0131m\u0131n on sekizinci y\u00fczy\u0131l\u0131n sonunda meydana gelen sosyal, politik ve k\u00fclt\u00fcrel d\u00f6n\u00fc\u015f\u00fcmleri analiz etmek i\u00e7in yeterli olmad\u0131\u011f\u0131n\u0131 vurgulayarak asl\u0131nda metin ile \u00fc\u00e7 Kritik<\/em> aras\u0131ndaki ba\u011flant\u0131ya i\u015faret etmenin daha \u00f6nemli oldu\u011funu ifade eder. Foucault\u2019nun analizinde ehemmiyet verilmesi gereken bir di\u011fer husus ise Kant\u2019\u0131n Ayd\u0131nlanmay\u0131 tarihi bir d\u00f6nem de\u011fil bir \u201ctutum\u201d olarak anlamas\u0131na yapt\u0131\u011f\u0131 vurgudur. Belli bir tutumla d\u00fcnyaya y\u00f6nelen ayd\u0131nlanm\u0131\u015f zihin, Kant\u2019\u0131n ele\u015ftirel felsefeyle in\u015fas\u0131na \u00e7al\u0131\u015ft\u0131\u011f\u0131 yap\u0131y\u0131 b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde kavrayabilme becerisine sahiptir. Bu manada Ayd\u0131nlanma Yunanl\u0131lar\u0131n ethos<\/em> kavram\u0131yla ili\u015fkilendirilebilir. \u201cKendimize dair ele\u015ftirel ontolojiyi bir teori, bir doktrin ya da giderek biriken s\u00fcrekli bir bilgi olarak g\u00f6rmek do\u011fru olmaz; o bir tutum, bir ethos<\/em>, felsefi bir ya\u015fam olarak ele al\u0131nmal\u0131d\u0131r.\u201d[4]<\/a> Kant\u2019\u0131n dindarl\u0131\u011fa dair tespitlerinde de benzer bir tutuma vurgu yap\u0131lmaktad\u0131r. Akl\u0131n ele\u015ftirisini titizlikle ortaya koymas\u0131n\u0131n bedeli olarak kolay anla\u015f\u0131l\u0131r hale getiremedi\u011fi eserleri boyunca Kant, akl\u0131n s\u0131n\u0131rlar\u0131 ve bu s\u0131n\u0131rlar dahilinde uyulmas\u0131 elzem ilkeleri ortaya koymakla beraber, bu s\u0131n\u0131rlar\u0131n hem i\u00e7iyle hem de d\u0131\u015f\u0131yla ilgilenen bir tutuma da i\u015faret etmekten hi\u00e7 geri durmaz. Bence ilk Kritik<\/em>\u2019ten itibaren insan do\u011fas\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131n iki yan\u0131na dair ilgisine yapt\u0131\u011f\u0131 bu vurgu[5]<\/a> yine filozofun s\u0131n\u0131ra riayet etmek konusundaki a\u015f\u0131r\u0131 titizli\u011fi sebebiyle \u00e7o\u011funlukla yanl\u0131\u015f yorumlamalara sebebiyet vermi\u015ftir. Oysa Kant, s\u0131n\u0131r\u0131n i\u00e7 k\u0131sm\u0131yla ilgili olan d\u00fcnyay\u0131 bilmenin (Welt kennen<\/em>) yetersizli\u011fini de vurgular. D\u00fcnyay\u0131 akl\u0131n s\u0131n\u0131rlar\u0131na riayet ederek bilmek \u00f6nemlidir ancak d\u00fcnyada yolunu bulmaya (Welt haben<\/em>) hizmet etti\u011fi \u00f6l\u00e7\u00fcde. \u201c\u00c7\u00fcnk\u00fc birincisi, yaln\u0131zca tan\u0131k oldu\u011fu oyunun anla\u015f\u0131lmas\u0131n\u0131<\/em>, ikincisi ise oyuna fiil\u00ee kat\u0131l\u0131m\u0131<\/em> ima eder.\u201d[6]<\/a> Filozofun me\u015fru g\u00f6rd\u00fc\u011f\u00fc dindar tutum ki\u015finin elde etti\u011fi d\u00fcnya bilgisini kendi fiil\u00ee kat\u0131l\u0131m\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lacak \u015fekilde yorumlamas\u0131n\u0131n bir yoludur.<\/p>\n\n\n\n

Filozofun me\u015fru g\u00f6rd\u00fc\u011f\u00fc dindar tutumun ne oldu\u011funu anlamak i\u00e7in elbette Yaln\u0131zca Akl\u0131n S\u0131n\u0131rlar\u0131 Dahilinde Din<\/em> eseri \u00e7ok ehemmiyetlidir. Insole gibi yorumcular metnin Kant\u2019\u0131n felsefesi a\u00e7\u0131s\u0131ndan yap\u0131c\u0131 bir etkiye sahip olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Bu kitapta Kant sadece vahiy temelli Hristiyanl\u0131k doktrinlerini saf ak\u0131l dinine terc\u00fcme etmeye giri\u015fir.[7]<\/a> Belli ki Kant\u2019\u0131n, dini tavr\u0131 yan\u0131lsamal\u0131 co\u015fkunluktan uzak tutma \u00e7abas\u0131, Insole\u2019un onun vahiy dinini do\u011fru yorumlama becerisine verdi\u011fi \u00f6nemi fark etmesini engellemi\u015ftir. \u00d6te yandan Wood gibi bu yanl\u0131\u015f y\u00f6nlendirmenin ak\u0131\u015f\u0131na kap\u0131lmayan okurlar\u0131 Kant\u2019\u0131n \u00f6zelde H\u0131ristiyanl\u0131\u011f\u0131n ve daha genel bir \u00e7er\u00e7evede vahiy dinlerinin insanlar\u0131n hayat\u0131nda olumlu bir ahlaki etkiye sahip oldu\u011funu taktir etti\u011fini ve bizlere de bunun \u00f6nemini g\u00f6sterdi\u011fini d\u00fc\u015f\u00fcnmektedir. Ona g\u00f6re Kant, sek\u00fcler yorumu tercih edenlerin iddia etti\u011fi gibi vahiy dininin zamanla yok olmas\u0131n\u0131 \u00f6ng\u00f6rmez. Aksine dini kendisine sonradan eklenen ve ba\u015flang\u0131\u00e7taki ama\u00e7lar\u0131na uygun olmayan bat\u0131l unsurlardan ar\u0131nd\u0131rmak ister. Hatta Wood, Kant\u2019\u0131n kendi felsefi bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 dini olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc de iddia etmektedir.[8]<\/a> Bu son iddiayla ilgili ufak bir \u015f\u00fcphe ihtimalini yedekte tutmakla beraber Wood\u2019un, Kant\u2019\u0131n felsefi ilgilerinin i\u00e7inde dinin ya da Tanr\u0131ya inanman\u0131n ahlaki ve dini anlam\u0131n\u0131n \u00f6nemli bir yer edindi\u011fi tespitine tamamen kat\u0131l\u0131yorum.[9]<\/a><\/p>\n\n\n\n

Pek tabii Kant, dindarl\u0131\u011f\u0131n geleneksel yakla\u015f\u0131mlar\u0131n pek \u00e7o\u011funda rastlanan \u00f6zelliklerini benimsemez. Ona g\u00f6re din, Tanr\u0131 ya da insana y\u00f6nelen bir hizmet olarak g\u00f6r\u00fclemez; o, Tanr\u0131\u2019ya yaranmak ya da insana teselli vermek suretiyle onun kendisini iyi hissetmesini sa\u011flamak i\u00e7in bir arac\u0131 de\u011fildir. Kant\u2019a g\u00f6re b\u00f6yle anla\u015f\u0131ld\u0131\u011f\u0131nda din ya k\u00f6lece bir tap\u0131nmaya evrilir ve insan\u0131 de\u011fersiz k\u0131lar ya da egosantriktir. Onun zihnindeki dindar tav\u0131r bu yakla\u015f\u0131mlar\u0131n ikisinden de uzak kalarak Tanr\u0131\u2019ya lay\u0131k olman\u0131n ahlaka uygun eylem arac\u0131l\u0131\u011f\u0131yla m\u00fcmk\u00fcn oldu\u011funa inan\u0131r. Metinlerinde \u00e7ok kez tekrar etti\u011fi \u00fczere din, ki\u015finin t\u00fcm \u00f6devlerini Tanr\u0131sal buyruklar olarak kabul etmesidir.[10]<\/a> Bu tan\u0131m dindar tavra dair \u00f6nemli bir belirlemeyi de i\u00e7erir. Kant\u2019a g\u00f6re dindarl\u0131k \u00f6znel bir tutumla ahlaki \u00f6devleri tanr\u0131sal telakki etmeyi gerektirir. B\u00f6ylece vahye iman etmi\u015f ki\u015fi, o vahiy arac\u0131l\u0131\u011f\u0131yla sahip oldu\u011fu bilgeli\u011fi de d\u00fcnyadaki yerine anlam vermek i\u00e7in kullanabilir. B\u00f6ylelikle akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 ihlal etmeden bilme ve kavramaya dair t\u00fcm eylemlerini tek bir kavram alt\u0131nda birle\u015ftirir. Bu ba\u011flamda Kant, tarihsel dinlerin \u00f6nemli bir rol\u00fc oldu\u011funa inan\u0131r; bunlar, ak\u0131l dininin tabiat \u00f6tesi \u00f6zelliklerini anla\u015f\u0131l\u0131r k\u0131lar ve temsiller arac\u0131l\u0131\u011f\u0131yla onlarla ili\u015fki kurmay\u0131 kolayla\u015ft\u0131r\u0131r (6:65). Kant\u2019a g\u00f6re tarihsel dinler vahyin insan tecr\u00fcbesine yak\u0131nsayan anlat\u0131m\u0131na dayanarak, kendisiyle ak\u0131l dininin saf kavramlar\u0131 i\u00e7in uygun temsiller buldu\u011fumuz ve onlar\u0131 kendimiz i\u00e7in anla\u015f\u0131l\u0131r hale getirdi\u011fimiz bir t\u00fcr \u015fematizme yol a\u00e7ar. B\u00f6ylece, vahiy dini bize duyusal unsurlar sa\u011flar ve bu unsurlardan hareketle ak\u0131l dininin a\u015fk\u0131n unsurlar\u0131na y\u00fckselmemize imk\u00e2n tan\u0131r. Burada tarihsel dinlerin \u00f6z\u00fcnde ahlaki kavramlar\u0131n oldu\u011funu g\u00f6zden ka\u00e7\u0131rmayan, ideali idole de\u011fi\u015fmeyen[11]<\/a> bir kimsenin d\u00fcnyada yolunu bulmak hususunda olduk\u00e7a fayda g\u00f6rece\u011fi bir tavra i\u015faret edilmektedir. Mesela bu ki\u015fi, akl\u0131n pratik kullan\u0131m\u0131na dayanarak \u00f6znel bir bi\u00e7imde kendisini yarg\u0131lama erkine sahip mutlak kudret sahibi bir Tanr\u0131\u2019ya kar\u015f\u0131 sorumlu oldu\u011funu d\u00fc\u015f\u00fcnebilir.[12]<\/a> Y\u00fcce bir kanun yap\u0131c\u0131 olarak de\u011ferlendirdi\u011fi Tanr\u0131 ideali sayesinde ki\u015fi kendisini di\u011fer insanlarla ilahi buyruklara ba\u011fl\u0131 ya\u015fad\u0131\u011f\u0131 bir ahlaki toplulu\u011fun \u00fcyesi olarak de\u011ferlendirebilir.[13]<\/a> B\u00f6ylece tek ba\u015f\u0131na g\u00fc\u00e7 yetiremeyece\u011fi ahlaki ama\u00e7lar\u0131n insanl\u0131k ve Tanr\u0131 idealiyle ula\u015f\u0131labilir olduklar\u0131n\u0131 tahayy\u00fcl eder.<\/p>\n\n\n\n

Kant \u00fc\u00e7\u00fcnc\u00fc Kritik<\/em>\u2019te de benzer bir bak\u0131\u015f\u0131n \u00f6znel bir ahlaki ger\u00e7ekli\u011fi kurma g\u00fcc\u00fcne i\u015faret eder. Tanr\u0131 ideali insan\u0131n alemi nihai ereklerle ba\u011flant\u0131l\u0131 olarak kavramas\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7ar. T\u00fcm rasyonel varl\u0131klar\u0131 kapsayan evrensel mutlulu\u011fun ahlaki ilkelerle bir arada oldu\u011fu bir d\u00fcnya i\u00e7in var g\u00fcc\u00fcm\u00fczle \u00e7aba sarf edebilmemiz b\u00f6yle bir kavray\u0131\u015f\u0131n eseridir.[14]<\/a> Yine d\u00fcnyay\u0131 b\u00f6yle bir bak\u0131\u015fla kavrad\u0131\u011f\u0131m\u0131zda alemi belli kurallar \u00e7er\u00e7evesinde yaratan Tanr\u0131\u2019y\u0131 ayn\u0131 zamanda onun ahlaki yasa koyucu olarak da d\u00fc\u015f\u00fcnerek nihai ere\u011fi bir kavram alt\u0131nda birle\u015ftiririz.[15]<\/a><\/p>\n\n\n\n

Yukar\u0131da Kant\u2019\u0131n farkl\u0131 eserlerine yapt\u0131\u011f\u0131m at\u0131flar, onun \u00f6znel ve ayd\u0131nlanm\u0131\u015f bir tutum olarak dindarl\u0131\u011f\u0131 nas\u0131l anlad\u0131\u011f\u0131n\u0131 g\u00f6stermek a\u00e7\u0131s\u0131ndan ku\u015fat\u0131c\u0131 olmaktan uzakt\u0131r ancak pozitif bir belirlenim i\u00e7in yeterli olduklar\u0131n\u0131 umuyorum. Kant\u2019a g\u00f6re \u201cneyi bilebilirim?\u201d ve \u201cne yapmal\u0131y\u0131m?\u201d sorular\u0131n\u0131n cevab\u0131 Tanr\u0131\u2019ya inanc\u0131n \u00f6znel temellendirilmesine muhta\u00e7 de\u011fildir. Tam tersi bu iki sorunun cevab\u0131nda nesnel ilkelerin belirlenmesi konusunda titizlik g\u00f6stermek ve akl\u0131n s\u0131n\u0131rlar\u0131n\u0131n i\u00e7erisinde kalmak elzemdir. Ancak \u201cneyi umabilirim?\u201d sorusunun cevab\u0131 ereklere dair bir ara\u015ft\u0131rmay\u0131 gerekli k\u0131lar. Bu, akl\u0131n teorik ve pratik kullan\u0131mlar\u0131n\u0131n birle\u015ftirildi\u011fi bir bak\u0131\u015f a\u00e7\u0131s\u0131yla m\u00fcmk\u00fcnd\u00fcr. Burada ayd\u0131nlanm\u0131\u015f bireyin akl\u0131n\u0131 kendi ama\u00e7lar\u0131 i\u00e7in kullanmas\u0131 gerekmektedir. O, bir t\u00fcr \u00fcst bak\u0131\u015f kazanma ve muhtelif bili\u015fsel ve duyusal fak\u00fclteleriyle kavrad\u0131\u011f\u0131 alanlar\u0131, anlaml\u0131 bir b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131 k\u0131lma hususunda kendi gayretini ortaya koymaktad\u0131r. Burada alternatif, hatta en geni\u015f bak\u0131\u015f a\u00e7\u0131lar\u0131ndan biri dindar ki\u015fininkidir. O kadir-i mutlak, bilge ve adil bir yarat\u0131c\u0131 Tanr\u0131 idesi alt\u0131nda alemi kavrar. Dinin rit\u00fcellerini fanatizmden uzak ahlaki bir ba\u011fl\u0131l\u0131kla yorumlayarak tatbik eder. Kendisini ve di\u011fer t\u00fcm rasyonel varl\u0131klar\u0131 Tanr\u0131\u2019n\u0131n yarat\u0131c\u0131s\u0131 ve mutlak h\u00fck\u00fcmran\u0131 oldu\u011fu bir d\u00fcnyan\u0131n vatanda\u015f\u0131 olarak g\u00f6r\u00fcr. Bu d\u00fcnyan\u0131n nihai ere\u011fi olan ahlak\u0131n ve mutlulu\u011fun uyumunun tesisi i\u00e7in elinden gelen gayreti g\u00f6sterir. B\u00f6yle dindarca bir tutum Kant i\u00e7in hem me\u015fru hem de \u00f6vg\u00fcye de\u011ferdir.<\/p>\n\n\n\n

KAYNAK\u00c7A:<\/strong><\/p>\n\n\n\n

Foucault, Michel. \u201cQu\u2019est-ce que les Lumi\u00e8res?\u201d, Dits et Ecrits<\/em>, c. IV, 1984, 562-578. https:\/\/foucault.info\/documents\/foucault.questcequeLesLumieres.fr\/<\/a><\/p>\n\n\n\n

Insole, Christopher J. Kant and the Divine: From Contemplation to the Moral Law<\/em>. Oxford, United Kingdom New York, NY: Oxford University Press, 2020.<\/p>\n\n\n\n

Kant, Immanuel. Critique of Pure Reason<\/em>. \u00c7eviren Paul Guyer ve Allen William Wood. The Cambridge Edition of the Works of Immanuel Kant. Cambridge: Cambridge University Press, 2000.<\/p>\n\n\n\n

\u2014\u2014\u2014. Critique of the Power of Judgment<\/em>. Edit\u00f6r Paul Guyer. \u00c7eviren Eric Matthews. The Cambridge Edition of the Works of Immanuel Kant. Cambridge: Cambridge University Press, 2013.<\/p>\n\n\n\n

\u2014\u2014\u2014.\u201cMetaphysics of Morals\u201d i\u00e7inde Practical Philosophy<\/em>, edit\u00f6r & \u00e7eviren Mary J. Gregor. The Cambridge Edition of the Works of Immanuel Kant. New York: Cambridge University Press, 1996.<\/p>\n\n\n\n

\u2014\u2014\u2014. Pragmatik Bak\u0131\u015f A\u00e7\u0131s\u0131ndan Antropoloji<\/em>. \u00c7eviren Mukadder Erkan. 1. bs. Ankara: Fol Kitap, 2022.<\/p>\n\n\n\n

\u2014\u2014\u2014. Religion and Rational Theology<\/em>. edit\u00f6r & \u00e7eviren Allen Wood, ve George Di Giovanni. The Cambridge Edition of the Works of Immanuel Kant. Cambridge: Cambridge University Press, 2001.<\/p>\n\n\n\n

Williams, Howard. \u201cChristian Garve and Immanuel Kant: Some Incidents in the German Enlightenment\u201d. Enlightenment and Dissent<\/em>, sy. 19 (2000): 171-92.<\/p>\n\n\n\n

Wood, Allen. Kant and Religion<\/em>. Cambridge University Press, 2020.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Howard Williams, \u201cChristian Garve and Immanuel Kant: Some Incidents in the German Enlightenment\u201d, Enlightenment and Dissent, sy. 19 (2000): 171-92. s. 1.<\/p>\n\n\n\n

[2]<\/a> Immanuel Kant, \u201cMetaphysics of Morals\u201d, i\u00e7inde Practical Philosophy, ed. & \u00e7ev. Mary J. Gregor, The Cambridge Edition of the Works of Immanuel Kant (New York: Cambridge University Press, 1996). S. 366; 6:206.<\/p>\n\n\n\n

[3]<\/a> Howard Williams, \u201cChristian Garve and Immanuel Kant: Some Incidents in the German Enlightenment\u201d. S. 2.<\/p>\n\n\n\n

[4]<\/a> Michel Foucault, \u201cQu\u2019est-ce que Lumi\u00e8res?\u201d, Dits et Ecrits<\/em>, tome IV, 1984, pp. 562-578.<\/p>\n\n\n\n

https:\/\/foucault.info\/documents\/foucault.questcequeLesLumieres.fr\/<\/a><\/p>\n\n\n\n

[5]<\/a> Immanuel Kant, Critique of Pure Reason<\/em>, \u00e7ev. Paul Guyer ve Allen William Wood, The Cambridge Edition of the Works of Immanuel Kant (Cambridge: Cambridge university press, 2000). S. 99; Avii.<\/p>\n\n\n\n

[6]<\/a> Immanuel Kant, Pragmatik Bak\u0131\u015f A\u00e7\u0131s\u0131ndan Antropoloji<\/em>, \u00e7ev. Mukadder Erkan, 1. bs (Ankara: Fol Kitap, 2022). S. 38.<\/p>\n\n\n\n

[7]<\/a> Christopher J. Insole, Kant and the Divine: From Contemplation to the Moral Law<\/em> (Oxford, United Kingdom New York, NY: Oxford University Press, 2020). S. 306-307.<\/p>\n\n\n\n

[8]<\/a> Allen Wood, Kant and Religion<\/em>, 1. bs (Cambridge University Press, 2020), https:\/\/doi.org\/10.1017\/9781108381512. s. 9<\/p>\n\n\n\n

[9]<\/a> Wood. s. 10.<\/p>\n\n\n\n

[10]<\/a> Immanuel Kant, Religion and Rational Theology<\/em>, The Cambridge Edition of the Works of Immanuel Kant (Cambridge: Cambridge university press, 2001). S. 177; 6:153.<\/p>\n\n\n\n

[11]<\/a> Immanuel Kant, Pragmatik Bak\u0131\u015f A\u00e7\u0131s\u0131ndan Antropoloji<\/em>. S. 130.<\/p>\n\n\n\n

[12]<\/a> Immanuel Kant, \u201cMetaphysics of Morals\u201d. s. 561; 6:440.<\/p>\n\n\n\n

[13]<\/a> Kant, Wood, ve Di Giovanni, Religion and Rational Theology<\/em>. S. 133-4; 6: 99.<\/p>\n\n\n\n

[14]<\/a> Immanuel Kant, Critique of the Power of Judgment<\/em>, ed. Paul Guyer, \u00e7ev. Eric Matthews, The Cambridge Edition of the Works of Immanuel Kant (Cambridge: Cambridge University Press, 2013), https:\/\/doi.org\/10.1017\/CBO9780511804656. S. 318; 5: 453.<\/p>\n\n\n\n

[15]<\/a> Kant, Critique of the Power of Judgment<\/em>. S. 320; 5: 455.<\/p>\n","protected":false},"excerpt":{"rendered":"

Author: Nur Bet\u00fcl Atakul *This article is written in Turkish. Arap\u00e7a bir deyim \u201cel-ma\u02bfn\u00e2 f\u00ee batn\u0131\u2019\u015f-\u015f\u00e2\u02bfir\u201d yani \u201canlam \u015fairin karn\u0131ndad\u0131r\/i\u00e7indedir\u201d der. \u015eiir gibi dilin estetik bir materyale d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc sahalarda anlam\u0131n a\u00e7\u0131kl\u0131\u011f\u0131 ilk elden talep edilmez hatta baz\u0131lar\u0131na g\u00f6re gerekli dahi olmayabilir. Ancak yaz\u0131l\u0131\u015f amac\u0131 sorgulama nesnesini anla\u015f\u0131l\u0131r k\u0131lmak olan felsefi metinlerden beklenen rasyonellik, tutarl\u0131l\u0131k, arg\u00fcmanlar\u0131n …<\/p>\n","protected":false},"author":1,"featured_media":10706,"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\/2025\/02\/5d6ec928-7760-4cb9-82d9-91bd6f67c5aa-2.jpg?fit=1492%2C1172","_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10882"}],"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=10882"}],"version-history":[{"count":2,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10882\/revisions"}],"predecessor-version":[{"id":10885,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/10882\/revisions\/10885"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/media\/10706"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10882"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10882"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10882"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}