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<\/p>\nSpinoza ve \u00d6zg\u00fcrl\u00fck Okulu i\u00e7in Kent Enstit\u00fcleri\u2019nde topland\u0131k. Kent Enstit\u00fcleri\u2019nden, Kent Enstit\u00fcleri\u2019nin meram\u0131ndan k\u0131saca bahsedip s\u00f6z\u00fc Sevin\u00e7 T\u00fcrkmen\u2019e b\u0131rakt\u0131k. B\u00f6ylece Spinoza\u2019yla \u00f6zg\u00fcrl\u00fck \u00fczerine k\u0131sa y\u00fcr\u00fcy\u00fc\u015f\u00fcm\u00fcz ba\u015flad\u0131.
\n\u0130\u015fe Spinoza\u2019n\u0131n do\u011fa anlay\u0131\u015f\u0131n\u0131 konu\u015farak ba\u015flad\u0131k. Spinoza\u2019ya g\u00f6re \u015fimdilik do\u011faya dair bildi\u011fimiz iki s\u0131fat var: uzam ve d\u00fc\u015f\u00fcnce. Bir \u015feyi kavrarken bu s\u0131fat ve t\u00f6z arac\u0131l\u0131\u011f\u0131yla kavrayabiliriz. Do\u011fa sonsuz say\u0131da, sonsuz \u015fekilde, sonsuz \u015feyi \u00fcretir. Bizim bireysel varl\u0131\u011f\u0131m\u0131z, do\u011fan\u0131n ifade etti\u011fi \u00fcretimidir. Bir de bizim \u00fcretimimiz var, bunun kayna\u011f\u0131 da do\u011fan\u0131n \u00fcretimini payla\u015f\u0131yor olmam\u0131zd\u0131r. T\u00fcm bu tart\u0131\u015fmalar sonucunda Spinoza\u2019n\u0131n b\u00fcy\u00fck oranda insan merkezci bir filozof olmad\u0131\u011f\u0131 kan\u0131s\u0131na vard\u0131k.<\/p>\n
Spinoza\u2019n\u0131n do\u011fa anlay\u0131\u015f\u0131n\u0131 konu\u015ftuktan sonra bu ba\u011flamda \u00f6zg\u00fcrl\u00fck kuram\u0131n\u0131 anlamaya \u00e7al\u0131\u015ft\u0131k. Uzam s\u0131fat\u0131n\u0131 beden, d\u00fc\u015f\u00fcnce s\u0131fat\u0131n\u0131 ise zihin olarak ifade etti\u011fimizde; birine kar\u015f\u0131 sevgi ya da nefret duyuyorsak bunun kayna\u011f\u0131n\u0131n bilgi oldu\u011funu s\u00f6yleyebiliriz. Bilginin olmad\u0131\u011f\u0131 yerde duygudan s\u00f6z edemeyiz. Duygu bu anlam\u0131yla bir d\u00fc\u015f\u00fcnce tarz\u0131 olarak tan\u0131mlan\u0131r. Ki\u015fiye dair her fikir ve duygu o ki\u015finin farkl\u0131 bedensel hallerini i\u00e7erir. Spinoza\u2019da duygu, bedenin etki g\u00fcc\u00fcn\u00fc azaltan ya da \u00e7o\u011faltan, bu g\u00fcce yard\u0131mc\u0131 olan ya da engelleyen, bedenin de\u011fi\u015fik halleri ve bu haller hakk\u0131ndaki fikirlerdir. Beden, burada maddenin bir ifadesidir.
\nSpinoza\u2019n\u0131n duygu tan\u0131m\u0131n\u0131 da yapt\u0131ktan sonra Spinoza\u2019daki \u00fc\u00e7 temel duyguyu yani ne\u015fe, keder ve arzuyu inceledik. \u0130ncelemelerimiz sonucunda \u00f6zg\u00fcrl\u00fckle ba\u011flant\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcnce ne\u015fe ve arzunun kurucu bir rol\u00fc oldu\u011funu kavrad\u0131k. Spinoza burada “ne\u015fe”yi insan\u0131n etkinli\u011fini daha d\u00fc\u015f\u00fck bir d\u00fczeyden daha y\u00fcksek bir duruma getiren bir duygu olarak tan\u0131ml\u0131yor. Spinoza\u2019n\u0131n varl\u0131\u011f\u0131m\u0131z\u0131 da bir duygu arac\u0131l\u0131\u011f\u0131yla tan\u0131ml\u0131yor. Varl\u0131\u011f\u0131m\u0131z\u0131 s\u00fcrd\u00fcrmeye y\u00f6nelik \u00e7aba \u00f6z\u00fcm\u00fcze dair bir \u00e7abad\u0131r, bu t\u00fcm canl\u0131larda vard\u0131r.<\/p>\n
Bir sonraki konumuz beden ve \u00f6zg\u00fcrl\u00fck ili\u015fkisi oldu. \u0130nsan, do\u011fan\u0131n bir par\u00e7as\u0131 oldu\u011fundan zorunlu olarak eyleme belirlenmi\u015f bir varl\u0131kt\u0131r. Burada temel tart\u0131\u015fma bizi \u00f6zg\u00fcrle\u015ftirecek eylemleri bulma tart\u0131\u015fmas\u0131d\u0131r. Spinoza\u2019ya g\u00f6re zihnin ilk \u00e7abas\u0131 bedenin olumlanmas\u0131d\u0131r. Biz fikir \u00fcretirken, bunlar bedenimizin i\u00e7inde bulundu\u011fu halleri i\u00e7erir. Burada Marx’\u0131n i\u00e7inde bulundu\u011fumuz ko\u015fullar ve \u00fcretti\u011fimiz fikir aras\u0131nda kurdu\u011fu ili\u015fkiye dair bir g\u00f6nderme oldu\u011funu g\u00f6rd\u00fck. Marx bir makinenin ba\u015f\u0131nda 12 saat beklemek sizin ya\u015fam tarz\u0131n\u0131z\u0131 ve d\u00fc\u015f\u00fcncenizi belirler, der. Yani nas\u0131l ya\u015f\u0131yorsak \u00f6yle d\u00fc\u015f\u00fcn\u00fcr\u00fcz. Bunu Spinoza\u2019n\u0131n beden ve d\u00fc\u015f\u00fcnce aras\u0131nda kurdu\u011fu ili\u015fkiyle birlikte okuyabilece\u011fimizi fark ettik. Spinoza’ya g\u00f6re bedenin etkinlik g\u00fcc\u00fc artt\u0131k\u00e7a d\u00fc\u015f\u00fcnce g\u00fcc\u00fcm\u00fcz artar. Zihin ve beden aras\u0131ndaki ili\u015fki Spinoza’da birlik i\u00e7indedir.<\/p>\n
<\/p>\n
Okulumuzu b\u00fct\u00fcn bu zorluklar\u0131n i\u00e7in \u00f6zg\u00fcrl\u00fc\u011f\u00fcn nas\u0131l m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 konu\u015farak sonland\u0131rd\u0131k. Bu konu\u015fmalardan \u015fu sonu\u00e7lara vard\u0131k: Spinoza \u00f6zg\u00fcrl\u00fc\u011f\u00fcn nas\u0131l m\u00fcmk\u00fcn olaca\u011f\u0131 noktas\u0131nda erdemden bahsediyor. Erdem, yarar\u0131m\u0131za olan \u015feydir ve iyidir. Bu noktada yarar bedenin etkinlik g\u00fcc\u00fcn\u00fc artt\u0131rma anlam\u0131na gelir ve iyi mutlak de\u011fil g\u00f6recelidir. Kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerde iyi iki taraf i\u00e7in de iyidir. Kar\u015f\u0131l\u0131kl\u0131 olarak etkinlik g\u00fcc\u00fc art\u0131yorsa erdemli bir ili\u015fkiden bahsedilebilir. Aksi halde iki taraf i\u00e7in de kar\u015f\u0131l\u0131kl\u0131 bir \u00f6zg\u00fcrle\u015fme ve erdemli ili\u015fki s\u00f6z konusu de\u011fildir. Hakikati ara\u015ft\u0131rma insan\u0131 \u00f6zg\u00fcr k\u0131lacak bir eylemdir ancak bunu ba\u015fkalar\u0131yla birlikte yapabildi\u011fimiz \u00f6l\u00e7\u00fcde \u00f6zg\u00fcrl\u00fckten s\u00f6z edebiliriz. \u00c7\u00fcnk\u00fc bizim etkinlik g\u00fcc\u00fcm\u00fcz\u00fc artt\u0131ran \u015fey ba\u015fkalar\u0131yla kurdu\u011fumuz ili\u015fkilerdir. Beden, farkl\u0131 bi\u00e7imde etkinlik tarz\u0131 geli\u015ftirebilecekken tek bir tarz etkinlik geli\u015ftirmek insan\u0131 k\u00f6lele\u015ftirir. Bu, do\u011fam\u0131za ayk\u0131r\u0131d\u0131r. Spinoza bunun tersinin, yani etkinlik g\u00fcc\u00fcm\u00fcz\u00fc art\u0131rman\u0131n, ba\u015fkalar\u0131yla birlikte yap\u0131lmak ko\u015fuluyla bizi \u00f6zg\u00fcrle\u015ftirece\u011fini s\u00f6yler. E\u011fer varolu\u015f \u00e7abam\u0131z\u0131 artt\u0131racak etkinliklerde bulunursak ger\u00e7ekle\u015fme d\u00fczeyimiz artar. Bu ba\u011flamda i\u00e7inde bulundu\u011fumuz \u00fcretim ko\u015fullar\u0131 taraf\u0131ndan belirlenen \u00e7al\u0131\u015fma ko\u015fullar\u0131 bizi \u00f6zg\u00fcrle\u015ftirmez, aksine k\u00f6lele\u015ftirir. Bir \u015feyle ili\u015fki halindeyseniz onu \u00fcretti\u011finiz oranda onun taraf\u0131ndan \u00fcretilirsiniz. S\u00fcrekli bir \u00fcretim vard\u0131r; olumlu veya olumsuz.
\nOkulumuzun sonunda do\u011fay\u0131 anlamland\u0131rabilmek i\u00e7in do\u011faya dair bilgimizi artt\u0131rmam\u0131z gerekti\u011fini anlad\u0131k. Bunu sa\u011flayabilmek i\u00e7in bir felsefe grubu kurmaya ve zaman zaman bir araya gelip bildiklerimizi payla\u015fmaya, farkl\u0131 meseleler \u00fczerine d\u00fc\u015f\u00fcnmeye, tart\u0131\u015fmaya ve \u00fcretmeye karar verdik.<\/p>\n","protected":false},"excerpt":{"rendered":"
Spinoza ve \u00d6zg\u00fcrl\u00fck Okulu i\u00e7in Kent Enstit\u00fcleri\u2019nde topland\u0131k. Kent Enstit\u00fcleri\u2019nden, Kent Enstit\u00fcleri\u2019nin meram\u0131ndan k\u0131saca bahsedip s\u00f6z\u00fc Sevin\u00e7 T\u00fcrkmen\u2019e b\u0131rakt\u0131k. B\u00f6ylece Spinoza\u2019yla \u00f6zg\u00fcrl\u00fck \u00fczerine k\u0131sa y\u00fcr\u00fcy\u00fc\u015f\u00fcm\u00fcz ba\u015flad\u0131. \u0130\u015fe Spinoza\u2019n\u0131n do\u011fa anlay\u0131\u015f\u0131n\u0131 konu\u015farak ba\u015flad\u0131k. Spinoza\u2019ya g\u00f6re \u015fimdilik do\u011faya dair bildi\u011fimiz iki s\u0131fat var: uzam ve d\u00fc\u015f\u00fcnce. Bir \u015feyi kavrarken bu s\u0131fat ve t\u00f6z arac\u0131l\u0131\u011f\u0131yla kavrayabiliriz. Do\u011fa sonsuz […]<\/p>\n","protected":false},"author":1,"featured_media":1298,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46,227],"tags":[],"yoast_head":"\n