{"id":9176,"date":"2024-01-01T10:00:00","date_gmt":"2024-01-01T07:00:00","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?p=9176"},"modified":"2023-12-31T15:57:09","modified_gmt":"2023-12-31T12:57:09","slug":"kantin-aydinlanma-cagrisi-bir-makineden-fazlasi-olmak-copy","status":"publish","type":"post","link":"http:\/\/turkiyekanttoplulugu.org\/?p=9176&lang=en","title":{"rendered":"Kant\u2019s Call for Enlightenment: Being more than a Machine"},"content":{"rendered":"\n

Author: Elif \u00c7\u0131rakman<\/em><\/p>\n\n\n\n

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

Kant\u2019\u0131n \u201cAyd\u0131nlanma Nedir? Sorusuna Yan\u0131t\u201d (1784) ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131 Berlinische Monatsschrift<\/em> dergisinde J.F. Z\u00f6llner\u2019in tart\u0131\u015fmaya a\u00e7t\u0131\u011f\u0131 ayd\u0131nlanma meselesine yakla\u015f\u0131m\u0131n\u0131 sergiler. Yaz\u0131 k\u0131sa ve \u00f6zl\u00fc bir metindir; bu bak\u0131mdan t\u0131pk\u0131 bir yol i\u015fareti gibi hem okuyucular\u0131n\u0131 uyaran hem de y\u00f6n tayin eden bir niteliktedir. Ayd\u0131nlanman\u0131n hedefi \u00f6ncelikle insan\u0131 kendi akl\u0131n\u0131 kullanma \u00f6zg\u00fcrl\u00fc\u011f\u00fc bak\u0131mdan ayd\u0131nlatmakt\u0131r. Geni\u015f bir planda bakt\u0131\u011f\u0131m\u0131zda ayd\u0131nlanma (Aufkl\u00e4rung<\/em>) ile kastedilenin d\u00fcnyada y\u00f6n\u00fcm\u00fcz\u00fc kendi akl\u0131m\u0131z\u0131 do\u011fru kullanarak tayin etmemize imk\u00e2n tan\u0131yan ufkun a\u00e7\u0131k k\u0131l\u0131nmas\u0131 (Kl\u00e4rung<\/em>) oldu\u011funu s\u00f6yleyebiliriz. \u00d6z\u00fcnde Kant\u2019\u0131n \u201cAyd\u0131nlanma Nedir?\u201d sorusuna yakla\u015f\u0131m\u0131n\u0131n ay\u0131rt edici \u00f6zelli\u011fi bir \u00f6\u011freti sunmaktan ziyade okuyucuya bir pusula sunmas\u0131d\u0131r. Bu yaz\u0131da Kant\u2019\u0131n pusulas\u0131n\u0131n y\u00f6n tayin edici unsurlar\u0131n\u0131 a\u00e7\u0131k k\u0131lmaya \u00e7al\u0131\u015faca\u011f\u0131m. Burada ele alaca\u011f\u0131m unsurlar, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc zemininde her \u00e7a\u011fa tayin edilen belirlenime\/g\u00f6reve (Bestimmung<\/em>) ve amaca (Zweck<\/em>) dair olacak. Burada Kant\u2019\u0131n ayd\u0131nlanma meselesine ili\u015fkin sorunlu hususlar\u0131 veya kendi d\u00f6nemine \u00f6zg\u00fc tarihsel ve siyasi detaylar\u0131 bir kenara b\u0131rakarak, kendi \u00e7a\u011f\u0131n\u0131n da \u00f6tesine uzanan bir \u00e7a\u011fr\u0131 olarak ele alaca\u011f\u0131m. Bu a\u00e7\u0131dan ayd\u0131nlanmay\u0131 akl\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn pusulas\u0131 olarak yorumlayaca\u011f\u0131m.<\/p>\n\n\n\n

Kant kendi d\u00f6neminde ortaya \u00e7\u0131kan ayd\u0131nlanma meselesine dair yakla\u015f\u0131mlardan farkl\u0131 olarak, ayd\u0131nlanmay\u0131 bilgi ba\u011flam\u0131na yerle\u015ftirmez; bir ba\u015fka deyi\u015fle mesele, toplumun geneline h\u00e2kim olan bat\u0131l inan\u00e7 (Aberglaube<\/em>), fanatiklik (Schw\u00e4rmerei<\/em>) ve \u00f6n yarg\u0131lar (Vorurteil<\/em>) yerine ge\u00e7ecek do\u011fru bilgi veya \u00f6\u011freti temelinde kurulmaz.[1]<\/a> Kant ayd\u0131nlanma meselesine, do\u011fru bilgiyi se\u00e7kinci bir tarzda toplum geneline yayacak stratejik hamlelerin tesis edilmesi temelinde de\u011fil, insan\u0131n ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcnme kudretini a\u00e7\u0131k k\u0131lan ve karartan ko\u015fullar\u0131n kriti\u011fi temelinde yakla\u015f\u0131r. \u201cAyd\u0131nlanma Nedir?\u201d yaz\u0131s\u0131nda yer yer duyulan ve metnin sonunda a\u00e7\u0131k\u00e7a i\u015faret edilen esas mesele ise \u201cmakineden fazla bir \u015fey<\/em> olan insan\u0131n\u201d insanl\u0131\u011f\u0131ndan kaynaklanan onurudur.[2]<\/a> \u0130nsanl\u0131k onuru, ak\u0131l sahibi bir varl\u0131k olan insan\u0131n kendinde bir ama\u00e7 olmas\u0131 bak\u0131m\u0131ndan ko\u015fulsuz de\u011ferini imler. Ayd\u0131nlanman\u0131n esas hedefi de insan\u0131n insanl\u0131\u011f\u0131n\u0131 bir makineden fazlas\u0131 k\u0131lan \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme ve eyleme imk\u00e2n\u0131n\u0131n, pratik akl\u0131n kendine koydu\u011fu ve herkes i\u00e7in ge\u00e7erli olabilen buyruklar\u0131n ufkunda \u015fekillenmesi ve serpilmesidir. Kant ayd\u0131nlanma \u00e7a\u011fr\u0131s\u0131 ile sadece kendini bir makine di\u015flisi k\u0131lm\u0131\u015f, hatta bunu neredeyse ikinci bir do\u011fa gibi benimsemi\u015f insana de\u011fil, ayn\u0131 zamanda her ne pahas\u0131na olursa olsun makinenin i\u015flemesini g\u00f6zeten y\u00f6neticilere de seslenmektedir.[3]<\/a> Ayr\u0131ca s\u00f6z konusu \u00e7a\u011fr\u0131 sadece Kant\u2019\u0131n i\u00e7inde bulundu\u011fu \u00e7a\u011fa de\u011fil, gelece\u011fe de uzan\u0131r. Bu bak\u0131mdan ayd\u0131nlanma insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn d\u00fcnyaya \u201c\u00e7\u0131k\u0131\u015f\u0131n\u0131\u201d (Ausgang<\/em>) ifade eder. \u0130nsan\u0131n akl\u0131n\u0131 her y\u00f6n\u00fcyle \u00e7ekinmeden kamuya a\u00e7\u0131k bir \u015fekilde kullanma \u00f6zg\u00fcrl\u00fc\u011f\u00fc, ayd\u0131nlanman\u0131n hem \u015fimdiye hem de gelece\u011fe tayin etti\u011fi y\u00f6n bildiren ilkedir; bu ise akl\u0131n d\u00fcnyaya a\u00e7\u0131kl\u0131\u011f\u0131nda, kamusal kullan\u0131m\u0131 ile aleniyet (\u00d6ffentlichkeit<\/em>) kazanma ve kendini ger\u00e7ekle\u015ftirme yoludur.[4]<\/a> Bu nedenle Kant\u2019\u0131n ayd\u0131nlanma \u00e7a\u011fr\u0131s\u0131 akl\u0131n tahakk\u00fcm\u00fcn\u00fc de\u011fil, akl\u0131n kamusal kullan\u0131m\u0131 ile kendini her bak\u0131mdan aleni k\u0131lmas\u0131n\u0131 ve ele\u015ftirmesini gerektirir.<\/p>\n\n\n\n

\u015eimdi yukar\u0131da k\u0131saca ifade etti\u011fim ana plana biraz daha yak\u0131ndan bakal\u0131m. \u00d6ncelikle Kant i\u00e7in ayd\u0131nlanma bir s\u00fcre\u00e7 i\u015fidir. Kant\u2019\u0131n \u201cAyd\u0131nlanma Nedir?\u201d yaz\u0131s\u0131 ilkin bir durum tespiti ile ba\u015flar: \u201cayd\u0131nlanma, insan\u0131n kendi su\u00e7u (Selbstverschuldet<\/em>) ile d\u00fc\u015fm\u00fc\u015f oldu\u011fu bir \u2018ergin olmama\u2019 (Unm\u00fcndigkeit<\/em>) durumundan \u00e7\u0131k\u0131\u015f\u0131d\u0131r (Ausgang<\/em>).\u201d[5]<\/a> Kant i\u00e7in \u201cayd\u0131nlanma\u201d ne tarihin ak\u0131\u015f\u0131n\u0131 radikal bir de\u011fi\u015fime u\u011fratacak devrimci bir giri\u015fim, ne de tarihsel olarak sonu\u00e7lanm\u0131\u015f bir durumdur. Kant yaz\u0131s\u0131nda ayd\u0131nlanm\u0131\u015f bir \u00e7a\u011fda de\u011fil de ayd\u0131nlanma \u00e7a\u011f\u0131nda oldu\u011fumuzu \u00f6ne s\u00fcrerken, sadece kendi \u00e7a\u011f\u0131n\u0131 ba\u011flayan bir belirlenime de\u011fil, ayn\u0131 zamanda gelecek \u00e7a\u011flara da uzanan bir g\u00f6reve i\u015faret etmektedir.[6]<\/a> Zira Kant hi\u00e7bir \u00e7a\u011f\u0131n gelecek \u00e7a\u011flar\u0131 da ba\u011flayacak \u015fekilde ayd\u0131nlanma s\u00fcrecini imk\u00e2ns\u0131z k\u0131lacak bir nihai \u00f6\u011freti veya anla\u015fma ile kendini ba\u011flayamayaca\u011f\u0131n\u0131; insan t\u00fcr\u00fcn\u00fcn ayd\u0131nlanma s\u00fcrecini tamamen sona erdirecek bir \u00f6\u011freti \u00fczerinde anla\u015fman\u0131n bo\u015f ve hatta \u201cinsan do\u011fas\u0131na kar\u015f\u0131 i\u015flenmi\u015f bir k\u0131y\u0131m\u201d olaca\u011f\u0131n\u0131 savunur.[7]<\/a> Bu temelde metnin sonunda da do\u011fan\u0131n kendi sert kabu\u011fu i\u00e7inde ihtimamla yeti\u015ftirdi\u011fi tohumun \u2013 e\u015f deyi\u015fle \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme belirlenimi ve g\u00f6revinin, bir halk\u0131n karakterinde ve hatta siyasal y\u00f6netimlerin ilkelerinde ger\u00e7ekle\u015febilmesinin bir s\u00fcre\u00e7 i\u015fi oldu\u011funu \u00f6ne s\u00fcrer.[8]<\/a><\/p>\n\n\n\n

Kant\u2019\u0131n \u201cergin olmamay\u0131\u201d insan\u0131n kendi su\u00e7u<\/em> ile d\u00fc\u015ft\u00fc\u011f\u00fc bir durum olarak tespit etmesi ise ilkin \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. Kant insanl\u0131k durumuna dair bu tespitten yola \u00e7\u0131karak soruyu belirli bir ba\u011flam i\u00e7ine yerle\u015ftirmektedir. Kant \u201cergin olmama\u201d ile \u201cakl\u0131n\u0131 ba\u015fkas\u0131n\u0131n k\u0131lavuzlu\u011fu ve yard\u0131m\u0131 olmaks\u0131z\u0131n kullanmak kararl\u0131l\u0131\u011f\u0131n\u0131 ve y\u00fcreklili\u011fini g\u00f6steremeyen\u201d insanlara i\u015faret eder.[9]<\/a> Kararl\u0131l\u0131k g\u00f6sterememek tembellik, y\u00fcrekli olmamak ise korkakl\u0131k anlam\u0131na gelir. \u0130nsan kendi korkakl\u0131\u011f\u0131, rahat\u0131 veya tembelli\u011fi nedeniyle i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc \u201cergin olmama\u201d durumundan sorumludur. Bu sorumlulu\u011fu nedeniyle kendine bir borcu, vazifesi vard\u0131r. Bu noktada \u201cergin olmama\u201d durumu ile insan\u0131n kendi ba\u015f\u0131na d\u00fc\u015f\u00fcnme ve eyleme kudretini ba\u015fkas\u0131n\u0131n himayesine teslim ederek bir ara\u00e7 k\u0131lmas\u0131, yani kendini bir makine di\u015flisinden ibaret k\u0131lmas\u0131n\u0131 anl\u0131yorum. Ergin olmayan insan kendine vasi atam\u0131\u015f; kendi ad\u0131na yarg\u0131 vermeye ve s\u00f6z s\u00f6ylemeye muktedir g\u00f6rd\u00fc\u011f\u00fc bir makama kendini tabi k\u0131lm\u0131\u015ft\u0131r; yani bir ba\u015fkas\u0131n\u0131n himayesi ve idaresi alt\u0131na girmi\u015ftir. Ergin olmama halinden sorumlu olmam\u0131z, hangi makam\u0131 kendimize vasi atad\u0131\u011f\u0131m\u0131z veya bir otorite olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fczden \u00e7ok, fail ve sorumlu \u00f6zne konumundan sanki kendi r\u0131zam\u0131zla s\u0131yr\u0131labilece\u011fimizi sanmam\u0131zd\u0131r. Kant s\u00f6z konusu durumun kayna\u011f\u0131nda korkakl\u0131k ve tembellik veya bir t\u00fcr konfor alan\u0131na \u00e7ekilme arzusu oldu\u011funu ifade etse de biz bir noktaya daha i\u015faret edebiliriz. Kendi ba\u015f\u0131na d\u00fc\u015f\u00fcnmeyen, akl\u0131n\u0131 ba\u015fkas\u0131na emanet eden, yarg\u0131da bulunamayan, kendi ad\u0131na konu\u015fmayan ve sadece itaat eden ki\u015fi ayn\u0131 zamanda teslim oldu\u011fu fikir, kural, ki\u015fi veya kurumla aras\u0131ndaki ele\u015ftirel mesafeyi yitirmi\u015ftir. Ya\u015fam\u0131m\u0131z\u0131 ilgilendiren en temel sorunlar\u0131 d\u00fc\u015f\u00fcnme ve bu konuda h\u00fck\u00fcm verme \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc bir vasiye teslim etmemiz; idaresine teslim oldu\u011fumuz vasinin y\u00f6nergeleri olmadan bir ad\u0131m bile atamaz olu\u015fumuz; dolay\u0131s\u0131yla ele\u015ftirel mesafeyi yok say\u0131\u015f\u0131m\u0131z fail olmak yerine tabi olmay\u0131, otonom bir ki\u015fi olmak yerine makinan\u0131n di\u015flisi olmaya \u201cr\u0131za g\u00f6stermemiz\u201d anlam\u0131na gelir. Kan\u0131mca burada insan\u0131n kendi pay\u0131na d\u00fc\u015fen nokta, do\u011fan\u0131n ona bah\u015fetti\u011fi \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme imk\u00e2n\u0131n\u0131 kendi \u00f6devi olarak y\u00fcklenmemesi ve bu me\u015fakkatli i\u015fi ba\u015fkalar\u0131na havale etmesidir. \u0130nsan\u0131n kendi pay\u0131na d\u00fc\u015fen \u201csu\u00e7u\u201d esas\u0131nda par\u00e7as\u0131 oldu\u011fu do\u011fan\u0131n mekanizmas\u0131na \u00f6zg\u00fc e\u011filimlerden s\u0131yr\u0131lma azmi g\u00f6stererek kendi \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme ve eyleme imk\u00e2n\u0131n\u0131 y\u00fcklenmemesidir. Bu durumda da onun ad\u0131na d\u00fc\u015f\u00fcnen ve se\u00e7im yapan hep ba\u015fkalar\u0131 olacakt\u0131r.[10]<\/a> Elbette insanlar\u0131n do\u011fan\u0131n mekanizmas\u0131ndan ba\u011f\u0131ms\u0131zla\u015farak kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve ahlaki ki\u015fili\u011fini y\u00fcklenebilmesinin \u015fartlar\u0131n\u0131n da olgunla\u015fmas\u0131 gerekir. Kant insan\u0131n \u201cergin olmama\u201d durumundan \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131n\u0131n sadece \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme kudretiyle de\u011fil, onun geli\u015fmesine imk\u00e2n tan\u0131yacak e\u011fitim, k\u00fclt\u00fcr, toplum ve siyaset d\u00fczeyinde at\u0131lmas\u0131 gereken ad\u0131mlarla \u2013\u00f6rne\u011fin, ifade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6n\u00fcndeki engellerin kald\u0131r\u0131lmas\u0131 ve hi\u00e7bir suretle kamusal alanda s\u0131n\u0131rlanmamas\u0131yla \u2013 \u015fekillendi\u011fini d\u00fc\u015f\u00fcnmektedir.[11]<\/a><\/p>\n\n\n\n

Ayd\u0131nlanmay\u0131 insan\u0131n kendi akl\u0131n\u0131 kullanma y\u00fcreklili\u011fi ve kararl\u0131l\u0131\u011f\u0131 g\u00f6stererek ama\u00e7lar\u0131n\u0131 ve y\u00f6n\u00fcn\u00fc tayin edebilece\u011fi bir d\u00fcnya ufkunun a\u00e7\u0131lmas\u0131 olarak d\u00fc\u015f\u00fcnebiliriz. S\u00f6z konusu d\u00fcnya ufkunun a\u00e7\u0131kl\u0131\u011f\u0131 i\u00e7in Kant\u2019\u0131n tabiriyle akl\u0131n \u201ckamusall\u0131\u011f\u0131n\u0131n\u201d \u00f6zg\u00fcrl\u00fc\u011f\u00fc gereklidir. Kant insan\u0131n toplumsal ve siyasal hayat\u0131n\u0131 y\u00fcr\u00fcten mekanik i\u015fleyi\u015fin bir par\u00e7as\u0131 olma zorunlulu\u011funu, yani \u00e7e\u015fitli y\u00f6netmelikler ve kurallar \u00e7er\u00e7evesinde olu\u015fmu\u015f g\u00f6revleri ve hizmetleri itaat ederek y\u00fcr\u00fctme zarureti ile evrensel bir toplumun \u00fcyesi olarak ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcnmek, d\u00fc\u015f\u00fcncesini d\u00fcnyaya a\u00e7mak, yani kamu ile payla\u015fmak, b\u00f6ylelikle de par\u00e7as\u0131 oldu\u011fu sistemi ele\u015ftirmek sorumlulu\u011fu aras\u0131ndaki gerilimi, akl\u0131n \u201c\u00f6zel\u201d ve \u201ckamusal\u201d kullan\u0131m\u0131na dair yapt\u0131\u011f\u0131 ayr\u0131mla \u00e7\u00f6zmeye giri\u015fmi\u015ftir.[12]<\/a> Kant bu ayr\u0131m\u0131 yaparak ayd\u0131nlanman\u0131n toplumsal huzur ve d\u00fczene bir tehdit te\u015fkil etmekten ziyade toplumsal ya\u015fam\u0131 d\u00fczenleyen kurum ve yasalar\u0131 ele\u015ftirerek geli\u015ftirece\u011fini d\u00fc\u015f\u00fcn\u00fcr. Bu bak\u0131mdan ayd\u0131nlanma akl\u0131n ele\u015ftiri g\u00fcc\u00fcn\u00fc ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kamusal alana ta\u015f\u0131yarak kendini s\u0131namas\u0131n\u0131 ve dolay\u0131s\u0131yla akl\u0131n i\u00e7inde kendi geli\u015fimini tan\u0131yaca\u011f\u0131 tarihsel sahnenin a\u00e7\u0131lmas\u0131n\u0131 ifade eder. Bu minvalde ayd\u0131nlanma ile zaman, mek\u00e2n ve \u00f6znellik de farkl\u0131 bir yap\u0131ya b\u00fcr\u00fcn\u00fcr. Akl\u0131n \u00f6zg\u00fcr kamusal kullan\u0131m\u0131 ile zaman bir olaylar silsilesinin d\u00fczeninin bi\u00e7imi olmaktan \u00e7\u0131k\u0131p tarihi bir anlam ve de\u011fer kazan\u0131r; mek\u00e2n bir arada bulunma d\u00fczeninin bi\u00e7imi olmaktan \u00e7\u0131k\u0131p birlikte d\u00fc\u015f\u00fcnme ve eylemenin kamusal alan\u0131na d\u00f6n\u00fc\u015f\u00fcr; \u00f6zne, sadece \u201cd\u00fc\u015f\u00fcn\u00fcyorum\u201dun evrensel bi\u00e7imi olmaktan \u00e7\u0131k\u0131p, her birimizin kendini ve ba\u015fkas\u0131n\u0131 konumland\u0131rabilece\u011fi \u201cd\u00fcnya yurtta\u015fl\u0131\u011f\u0131\u201d stat\u00fcs\u00fc kazan\u0131r. Ayd\u0131nlanma \u00e7a\u011f\u0131 belirli bir \u00e7a\u011f\u0131 de\u011fil, her bir ki\u015finin y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcnde olan, kendine ve herkese bor\u00e7lu oldu\u011fu belirlenim veya vazifeye (Bestimmung<\/em>) \u00f6zg\u00fc zaman ve mek\u00e2n\u0131 a\u00e7\u0131k k\u0131lan (Kl\u00e4rung<\/em>) d\u00fcnya ufkunu imler.<\/p>\n\n\n\n

Akl\u0131n kamusal kullan\u0131m\u0131n\u0131n genelde ama\u00e7lar\u0131m\u0131z\u0131 belirlemedeki nihai referans\u0131 olarak ise \u201cmakineden fazla bir \u015fey<\/em>\u201d olan insan\u0131n insanl\u0131\u011f\u0131ndan kaynaklanan onuru d\u00fc\u015f\u00fcn\u00fclmelidir.[13]<\/a> Zira insan\u0131n ba\u015fka t\u00fcm ama\u00e7lar\u0131n\u0131 ve onlara uygun ara\u00e7lar\u0131 sistemli bir d\u00fczene sokma yolu ancak ko\u015fulsuz bir amac\u0131n d\u00fc\u015f\u00fcnebilmesi ile m\u00fcmk\u00fcnd\u00fcr.[14]<\/a> Kendine yasa koyabilme kudretini ifade eden ahlaki otonomi, insan\u0131n t\u00fcm d\u00fcnyayla ba\u011flanm\u0131\u015f varl\u0131\u011f\u0131nda bir makineden fazla bir \u015fey olan insanl\u0131\u011f\u0131n\u0131 ama\u00e7 edinmesinin yeg\u00e2ne zeminidir. Dolay\u0131s\u0131yla t\u00fcm bilimsel, dini ve siyasi otoritelerin insan\u0131n ama\u00e7lar\u0131na y\u00f6nelik faaliyetlerinde s\u00f6z konusu ko\u015fulsuz ahlaki zemini referans almad\u0131klar\u0131 s\u00fcrece hakikati, iyiyi ve do\u011fruyu hakk\u0131yla g\u00f6zetmeleri de s\u00f6z konusu olamaz.[15]<\/a> San\u0131r\u0131m meselenin k\u00f6k\u00fc insan\u0131n do\u011faya kay\u0131tl\u0131 ve ko\u015fullu varl\u0131\u011f\u0131n\u0131, insan\u0131 sadece bir makine k\u0131lmadan ve do\u011fal mekanizmalara indirgemeden anlamakta yat\u0131yor. Bu da insan\u0131n insanl\u0131\u011f\u0131na dair soruyu elzem k\u0131l\u0131yor. Kant sorunun yan\u0131t\u0131n\u0131 kendini d\u00fcnya i\u00e7i durumlardan ba\u011f\u0131ms\u0131z ve b\u00f6ylelikle de ko\u015fullarla ba\u011flanmam\u0131\u015f k\u0131labilen, kendine yasa koyarak eylemlerini belirleyebilen, akl\u0131n plan\u0131n\u0131 kendi yazg\u0131s\u0131 k\u0131lan, ahlaki \u00f6zne konumunu ve sorumlulu\u011funu \u00fcstlenebilen ki\u015fi olma imkan\u0131nda, yani ahlaki bir teleolojinin zemininde ar\u0131yor. B\u00f6ylelikle de ahlakili\u011fi d\u00fcnyaya a\u015fk\u0131n referanslardan veya d\u00fcnya i\u00e7i durumlardan t\u00fcretmek yerine, d\u00fcnya i\u00e7i durumlar\u0131 ahlaki ama\u00e7l\u0131l\u0131k zemininden ger\u00e7ekle\u015ftirebilmenin o zorlu ve dar yoluna i\u015faret ediyor.<\/p>\n\n\n\n

\u0130nsan\u0131n kendinde ve kendisi i\u00e7in \u201cson ama\u00e7\u201d (Endzweck<\/em>) olmas\u0131, insan olman\u0131n ko\u015fulsuz de\u011ferini ifade eder. Bu noktay\u0131 Kant \u201cko\u015fulsuz buyruk\u201d olarak ortaya koyar: \u201cAma\u00e7lar\u0131n \u00f6znesi, yani ak\u0131l sahibi varl\u0131\u011f\u0131n kendisi hi\u00e7bir zaman yaln\u0131z ara\u00e7 olarak de\u011fil, tersine b\u00fct\u00fcn ara\u00e7lar\u0131n kullan\u0131lmas\u0131nda en \u00fcst\u00fcn ve s\u0131n\u0131rlay\u0131c\u0131 ko\u015ful olarak, yani ayn\u0131 zamanda daima ama\u00e7 olarak eylemlerinin b\u00fct\u00fcn maksimlerinin, temeline konmal\u0131d\u0131r\u201d (s.280). Sonu\u00e7 olarak insanlar\u0131n do\u011fal e\u011filim ve gereksinimlerini kar\u015f\u0131lamak ve d\u00fczenlemek ad\u0131na \u00fcrettikleri ara\u00e7lara veya mekanizmalara kendilerini sorgusuz sualsiz veya tamamen teslim etmeleri; e\u015f deyi\u015fle siyaseti ve ekonomiyi salt pragmatik buyruklar\u0131n belirleyicili\u011fine, hukuku ise yasalar, y\u00f6netmeliklerle saptanm\u0131\u015f belirlenimlere indirgemeleri, \u00f6zg\u00fcrl\u00fc\u011fe lay\u0131k olmalar\u0131n\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engeldir. \u0130nsan\u0131 ilgilendiren en \u00f6nemli konularda hakikatin mihenk ta\u015f\u0131n\u0131n ak\u0131l olmas\u0131, Kant\u2019\u0131n akla atfetti\u011fi ayr\u0131cal\u0131kt\u0131r. Akl\u0131n s\u00f6z konusu ayr\u0131cal\u0131\u011f\u0131n\u0131n reddedilmesi, yani akl\u0131n\u0131 serbest\u00e7e ve a\u00e7\u0131k bir \u015fekilde kamu \u00f6n\u00fcnde kullan\u0131m\u0131 \u00f6n\u00fcnde duracak her engel, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011fe lay\u0131k olan y\u00f6n\u00fcn\u00fc de karanl\u0131kta b\u0131rakacakt\u0131r. Nihayetinde Kant\u2019\u0131n deyi\u015fiyle \u201cKendi kendine d\u00fc\u015f\u00fcnme<\/em> hakikatin \u00fcst\u00fcn mihenk ta\u015f\u0131n\u0131 kendinde (yani kendi akl\u0131nda) arama anlam\u0131na gelir.\u201d[16]<\/a> Bunun yolunu g\u00f6sterecek pusula ise akl\u0131n ele\u015ftirel ve kamusal kullan\u0131m\u0131n\u0131n \u00f6zerkli\u011finde, yani ayd\u0131nlanman\u0131n \u00e7a\u011fr\u0131s\u0131nda sakl\u0131d\u0131r.<\/p>\n\n\n\n

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

Agnes Heller. \u201cKant\u2019\u0131n Politik Felsefesinde \u00d6zg\u00fcrl\u00fck ve Mutluluk\u201d, Kant Felsefesinin Politik Evreni<\/em> i\u00e7inde, derleyen Hakan \u00c7\u00f6rekcio\u011flu, \u0130stanbul: \u0130stanbul Bilgi \u00dcniversitesi Yay\u0131nlar\u0131, 2010.<\/p>\n\n\n\n

Immanuel Kant. \u201c\u201cAyd\u0131nlanma Nedir?\u201d Sorusuna Yan\u0131t\u201d (1784), Se\u00e7ilmi\u015f Yaz\u0131lar<\/em> i\u00e7inde, \u00e7ev. Nejat Bozkurt, Bursa: Sentez Yay\u0131nlar\u0131, 2020 (6. Bas\u0131m).<\/p>\n\n\n\n

Immanuel Kant. \u201cAhlak Metafizi\u011fini Temellendirme\u201d (1786), Se\u00e7ilmi\u015f Yaz\u0131lar<\/em> i\u00e7inde, \u00e7eviren Nejat Bozkurt, Bursa: Sentez Yay\u0131nlar\u0131, 2020 (6. Bask\u0131).<\/p>\n\n\n\n

Immanuel Kant.  \u201cKi\u015finin D\u00fc\u015f\u00fcnerek Y\u00f6n\u00fcn\u00fc Tayin Etmesi Ne Anlama Gelir?\u201d, D\u00fc\u015f\u00fcncenin \u00c7a\u011fr\u0131s\u0131 <\/em>i\u00e7inde, derleyen ve \u00e7eviren Ahmet Aydo\u011fan, \u0130stanbul: Say Yay\u0131nlar\u0131, 2022 (8. Bask\u0131).<\/p>\n\n\n\n

Saniye Vatansever. \u201cKant\u2019\u0131n Ayd\u0131nlanma Anlay\u0131\u015f\u0131: Tarihi Arka Plan\u0131 ve Ayd\u0131nlanmada E\u011fitimin Rol\u00fc\u201d, Kayg\u0131<\/em>, 21 (2), 2022.<\/p>\n\n\n\n

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[1]<\/a> S\u00f6z konusu yakla\u015f\u0131m farkl\u0131l\u0131\u011f\u0131na ili\u015fkin bkz. Saniye Vatansever. (2022), 838-880. Saniye Vatansever\u2019e g\u00f6re Kant, Platoncu ayd\u0131nlanma anlay\u0131\u015f\u0131ndan ziyade Stoac\u0131 bir ayd\u0131nlanma anlay\u0131\u015f\u0131na yak\u0131nd\u0131r (s. 847). Ayd\u0131nlanman\u0131n esas\u0131 teorik bilgimiz veya hakikate eri\u015fmek temelinde de\u011fil, toplumsal d\u00fczeyde akl\u0131n do\u011fru kullan\u0131lmas\u0131 ekseninde kurulmaktad\u0131r (s. 848).<\/p>\n\n\n\n

[2]<\/a> Immanuel Kant. \u201cAyd\u0131nlanma Nedir?\u201d Sorusuna Yan\u0131t (1784). Se\u00e7ilmi\u015f Yaz\u0131lar<\/em>. s. 321.<\/p>\n\n\n\n

[3]<\/a> Age, <\/em>s. 312-313.<\/p>\n\n\n\n

[4]<\/a> Age<\/em> s. 313.<\/p>\n\n\n\n

[5]<\/a> Age<\/em> s. 312.<\/p>\n\n\n\n

[6]<\/a> Age<\/em> s. 318.<\/p>\n\n\n\n

[7]<\/a> Age<\/em> s. 316.<\/p>\n\n\n\n

[8]<\/a> Age<\/em>, s. 320.<\/p>\n\n\n\n

[9]<\/a> Age<\/em>, s. 311.<\/p>\n\n\n\n

[10]<\/a> Bu hususu Agnes Heller\u2019in \u015fu s\u00f6zleriyle a\u00e7\u0131kl\u0131\u011fa kavu\u015ftural\u0131m: \u201c\u00d6zg\u00fcr olmadan mutlulu\u011fu se\u00e7ti\u011finiz an, asl\u0131nda se\u00e7imi sizin ad\u0131n\u0131za ba\u015fkas\u0131 yapm\u0131\u015f demektir\u2026 E\u011fer bir halk mutlulu\u011fu se\u00e7erse, vasilik a\u015famas\u0131na yeniden geri d\u00f6ner; \u00e7\u00fcnk\u00fc se\u00e7imi onun ad\u0131na ba\u015fkas\u0131 yapm\u0131\u015f olur\u201d. Burada \u00f6zg\u00fcrl\u00fck ve mutluluk aras\u0131nda sahici bir se\u00e7imin s\u00f6z konusu olmad\u0131\u011f\u0131n\u0131 ifade edelim. Kant a\u00e7\u0131s\u0131ndan mutluluk \u00f6zg\u00fcr bir se\u00e7imin konusu olmaktan ziyade do\u011fal bir e\u011filimdir ve do\u011fal ihtiya\u00e7lar\u0131n tatminine ili\u015fkindir. Bkz. Agnes Heller. 2010, s. 179-180.<\/p>\n\n\n\n

[11]<\/a> Kant, \u201cKi\u015finin D\u00fc\u015f\u00fcnerek Y\u00f6n\u00fcn\u00fc Tayin Etmesi Ne Anlama Gelir?\u201d (1786) ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda \u201cd\u00fc\u015f\u00fcncelerimizi kendilerine iletti\u011fimiz, kendi d\u00fc\u015f\u00fcncelerini de bize ileten ba\u015fkalar\u0131yla birlikteymi\u015f gibi d\u00fc\u015f\u00fcnmeseydik ne kadar d\u00fc\u015f\u00fcn\u00fcr ve ne \u00f6l\u00e7\u00fcde d\u00fc\u015f\u00fcn\u00fcrd\u00fck!\u201d der. \u0130fade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn geli\u015fmedi\u011fi, sekteye u\u011frad\u0131\u011f\u0131 bir yerde d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn geli\u015febilece\u011fini sanman\u0131n manas\u0131zl\u0131\u011f\u0131n\u0131 vurgular. Bkz. Kant.  \u201cKi\u015finin D\u00fc\u015f\u00fcnerek Y\u00f6n\u00fcn\u00fc Tayin Etmesi Ne Anlama Gelir?\u201d, D\u00fc\u015f\u00fcncenin \u00c7a\u011fr\u0131s\u0131 <\/em>i\u00e7inde, s.99.<\/p>\n\n\n\n

[12]<\/a> Kant akl\u0131n \u201c\u00f6zel\u201d kullan\u0131m\u0131 (Privatgebrauch<\/em>) ile ki\u015finin \u201ckendi i\u015fi ve memuriyeti \u00e7er\u00e7evesinde, kendisine emanet edilen topluma ili\u015fkin bir hizmeti ya da belirli bir g\u00f6revi yerine getirmesini\u201d anlamaktad\u0131r. Bir yurtta\u015f\u0131n vergi y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc, askerin emirlere ili\u015fkin sorumlulu\u011fu veya bir papaz\u0131n \u00f6\u011fretilere ve cemaatine ili\u015fkin y\u00fck\u00fcml\u00fcl\u00fckleri, k\u0131sacas\u0131 belirli bir hizmet veya g\u00f6revin pozitif hukuk \u00e7er\u00e7evesinde belirlenmi\u015f gereklerine g\u00f6re, yani o \u00f6zel alana g\u00f6re g\u00f6r\u00fclmesi akl\u0131n \u00f6zel kullan\u0131m\u0131d\u0131r ve s\u00f6z konusu \u00f6zel alanda tart\u0131\u015fmaya a\u00e7\u0131k de\u011fildir. Akl\u0131n \u00f6zel kullan\u0131m\u0131nda ki\u015filer d\u0131\u015far\u0131dan y\u00fcklenen bir g\u00f6reve itaat ile ba\u011fl\u0131d\u0131rlar. Akl\u0131n kamusal kullan\u0131m\u0131nda (\u00f6ffetliche Gebrauch<\/em>) ise ki\u015filer (ki bunlar s\u00f6z konusu hizmetleri veya g\u00f6revleri icra edenler de olabilir) kendi \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme ve ele\u015ftirme vazifesini o \u00f6zel alanda de\u011fil, kamuya a\u00e7\u0131k bir alanda, yani herkesin eri\u015febilece\u011fi bir alanda kamusal bir sorumluluk \u00fcstlenerek ger\u00e7ekle\u015ftirirler. Kendi bilgi, fikir ve ele\u015ftirilerini kamuoyuna sunarak, d\u00fcnyaya seslenirler. Akl\u0131n kamusal kullan\u0131m\u0131, akl\u0131n \u00f6zel kullan\u0131m\u0131 dahilinde ge\u00e7erli olan herhangi bir kural\u0131n, uygulaman\u0131n, prosed\u00fcr\u00fcn, y\u00f6nergenin, yasan\u0131n, sorunun \u2013 \u00f6rne\u011fin, vergi rejimindeki e\u015fitsizli\u011fin \u2013 kamuya a\u00e7\u0131k bir \u015fekilde, serbest ve a\u00e7\u0131k bir \u015fekilde herkes taraf\u0131ndan ele\u015ftirilebilmesini ifade eder. Kant akl\u0131n kamuoyu \u00f6n\u00fcnde ve hizmetinde kullan\u0131lmas\u0131n\u0131n hi\u00e7bir suretle s\u0131n\u0131rland\u0131r\u0131lmamas\u0131 gerekti\u011fini \u00f6ne s\u00fcrer. Bkz. Kant, \u201cAyd\u0131nlanma Nedir?\u201d Sorusuna Yan\u0131t (1784), s. 314-316.<\/p>\n\n\n\n

[13]<\/a> Age<\/em> s. 321.<\/p>\n\n\n\n

[14]<\/a> Kant, Ahlak Metafizi\u011fini Temellendirme (1786). Se\u00e7ilmi\u015f Yaz\u0131lar<\/em> i\u00e7inde, s. 273.<\/p>\n\n\n\n

[15]<\/a> Akl\u0131n \u00f6zel ve stratejik kullan\u0131m\u0131 kendi i\u00e7inde de\u011ferli olan bir amac\u0131 yok sayd\u0131\u011f\u0131 her durum, insan\u0131 ara\u00e7lar\u0131n ama\u00e7larla, niyetlerin sonu\u00e7lar\u0131yla \u00f6rt\u00fc\u015fmedi\u011fi tekerr\u00fcrler silsilesinin mekanik i\u015fleyi\u015fine mahk\u00fbm eder. Bu \u015fekliyle tarihi insan t\u00fcr\u00fcn\u00fcn geli\u015fiminin sahnesi olarak g\u00f6rmek de pek m\u00fcmk\u00fcn olamaz. Dolay\u0131s\u0131yla Kant\u2019\u0131n ayd\u0131nlanma ve tarihte ilerleme fikirleri ile ahlaki teleolojisi birbirinden ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez.<\/p>\n\n\n\n

[16]<\/a> Kant, \u201cKi\u015finin D\u00fc\u015f\u00fcnerek Y\u00f6n\u00fcn\u00fc Tayin Etmesi Ne Anlama Gelir?\u201d, s.102, dipnot 40.<\/p>\n","protected":false},"excerpt":{"rendered":"

Author: Elif \u00c7\u0131rakman *This article is written in Turkish. Kant\u2019\u0131n \u201cAyd\u0131nlanma Nedir? Sorusuna Yan\u0131t\u201d (1784) ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131 Berlinische Monatsschrift dergisinde J.F. Z\u00f6llner\u2019in tart\u0131\u015fmaya a\u00e7t\u0131\u011f\u0131 ayd\u0131nlanma meselesine yakla\u015f\u0131m\u0131n\u0131 sergiler. Yaz\u0131 k\u0131sa ve \u00f6zl\u00fc bir metindir; bu bak\u0131mdan t\u0131pk\u0131 bir yol i\u015fareti gibi hem okuyucular\u0131n\u0131 uyaran hem de y\u00f6n tayin eden bir niteliktedir. Ayd\u0131nlanman\u0131n hedefi \u00f6ncelikle insan\u0131 …<\/p>\n","protected":false},"author":1,"featured_media":9173,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[89],"tags":[],"jetpack_featured_media_url":"https:\/\/i2.wp.com\/turkiyekanttoplulugu.org\/wp-content\/uploads\/2023\/12\/IMG_4350.png?fit=640%2C480","_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/9176"}],"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=9176"}],"version-history":[{"count":2,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/9176\/revisions"}],"predecessor-version":[{"id":9179,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/9176\/revisions\/9179"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/media\/9173"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9176"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9176"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9176"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}