{"id":7633,"date":"2024-02-08T20:04:21","date_gmt":"2024-02-08T17:04:21","guid":{"rendered":"http:\/\/www.phil.bilkent.edu.tr\/?page_id=7633"},"modified":"2024-02-08T20:05:55","modified_gmt":"2024-02-08T17:05:55","slug":"fotografin-arkasindaki-hikaye-davos-tartismasi","status":"publish","type":"page","link":"http:\/\/www.phil.bilkent.edu.tr\/index.php\/fotografin-arkasindaki-hikaye-davos-tartismasi\/","title":{"rendered":"Foto\u011fraf\u0131n Arkas\u0131ndaki Hikaye: Davos Tart\u0131\u015fmas\u0131"},"content":{"rendered":"

\"\"Bu foto\u011fraf, 1929’da \u0130svi\u00e7re’nin Davos kentindeki \u0130kinci Davos \u00dcniversite Konferanslar\u0131’nda Ernst Cassirer (solda) ve Martin Heidegger’i (sa\u011fda) g\u00f6steriyor. Bu konferansta ger\u00e7ekle\u015fen Cassirer ve Heidegger aras\u0131ndaki tart\u0131\u015fma – di\u011fer ismiyle  \u201cDavos Tart\u0131\u015fmas\u0131\u201d – yayg\u0131n olarak Avrupa felsefesi i\u00e7in bir d\u00f6n\u00fcm noktas\u0131 ve analitik\/k\u0131ta ayr\u0131m\u0131 tarihinde \u00f6nemli bir an olarak g\u00f6r\u00fcl\u00fcyor.<\/p>\n

Ernst Cassirer (1874 -1945), Marburg Yeni Kant\u00e7\u0131l\u0131k okulunun en etkili ve yarat\u0131c\u0131 \u00fcyesiydi. Yeni Kant\u00e7\u0131l\u0131k, <\/i>19. Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren Almanya’da akademik felsefeye hakim olan bir hareketti. G\u00f6revleri \u201cKant’a geri d\u00f6nmek\u201d idi. Ancak bu, Kant’\u0131n doktrinlerini ele\u015ftirel olmayan bir \u015fekilde benimsedikleri anlam\u0131na gelmiyordu; Wilhelm Windelband’\u0131n s\u00f6zleriyle, \u201cKant’\u0131 anlamak, onun \u00f6tesine ge\u00e7mek anlam\u0131na gelir.\u201d Kant’\u0131n sistemi, Kant’\u0131n ortaya koydu\u011fu zihnin deneyim \u00f6ncesi yap\u0131lar\u0131n\u0131n evrenselli\u011fini ve zorunlulu\u011funu \u015f\u00fcpheye d\u00fc\u015f\u00fcren mant\u0131k, matematik ve fizikteki geli\u015fmeler nedeniyle g\u00fcncellenmek durumunda kald\u0131. Yeni Kant\u00e7\u0131lar ayr\u0131ca Kant’\u0131n a\u015fk\u0131nsal metotunun kapsam\u0131n\u0131 yaln\u0131zca do\u011fa bilimlerini (paradigmatik olarak matematiksel fizik) de\u011fil, ayn\u0131 zamanda tarih gibi \u201cbe\u015feri bilimleri\u201d de i\u00e7erecek \u015fekilde geni\u015fletti. Cassirer’in ilk \u00e7al\u0131\u015fmalar\u0131, matematiksel mant\u0131k ve fizikteki (\u00f6zellikle Einstein’\u0131n g\u00f6relilik kuram\u0131 ve eski kuantum teorisi) geli\u015fmeler \u0131\u015f\u0131\u011f\u0131nda Kant\u00e7\u0131 projenin nas\u0131l g\u00fcncellenece\u011fini g\u00f6sterdi. Ancak ba\u015fyap\u0131t\u0131, \u00fc\u00e7 ciltlik Sembolik Formlar Felsefesi<\/i>, Kant’\u0131n saf ak\u0131l ele\u015ftirisini bir k\u00fclt\u00fcr ele\u015ftirisine d\u00f6n\u00fc\u015ft\u00fcrd\u00fc. Dil, mit ve modern bilim \u00fczerine \u00e7al\u0131\u015fmalar\u0131yla Cassirer, insan\u0131n bir animal<\/i> symbolicum<\/i> (simgesel hayvan) oldu\u011funu g\u00f6sterir: sembollerin in\u015fas\u0131 yoluyla deneyimini anlamland\u0131ran bir yarat\u0131k.<\/p>\n

Martin Heidegger (1889 -1976), ba\u015fyap\u0131t\u0131 Varl\u0131k ve Zaman<\/i> (1927) ile \u00f6n plana \u00e7\u0131kt\u0131. Bu eserde Heidegger, \u201cvarl\u0131\u011f\u0131n anlam\u0131\u201d sorusuna, k\u0131sacas\u0131 bir \u015feyin oldu\u011funu  veya var oldu\u011funu s\u00f6ylemenin ne anlama geldi\u011fi sorusuna cevap verme amac\u0131yla yola \u00e7\u0131kar. Bu soruyu cevaplama giri\u015fimi, g\u00f6r\u00fcng\u00fcbilim (Heidegger’in ak\u0131l hocas\u0131 Edmund Husserl taraf\u0131ndan kurulan hareket), yorumbilim ve varolu\u015f\u00e7uluk unsurlar\u0131n\u0131 bir araya getirir. Bu sorunun ne anlama geldi\u011fini belirlemek i\u00e7in Heidegger, varl\u0131\u011f\u0131 kendisi i\u00e7in bir \u201ckonu\u201d olan varl\u0131\u011f\u0131 inceler: Heidegger’in \u201cDasein\u201d (Almanca varolu\u015f kelimesi \u00fczerine bir oyun) olarak adland\u0131rd\u0131\u011f\u0131 insan. Kitab\u0131n I. B\u00f6l\u00fcm\u00fcnde Heidegger, Dasein’\u0131 g\u00fcnl\u00fck halinde inceler ve anlam dolu bir ara\u00e7 ve sosyal roller \u201cd\u00fcnyas\u0131n\u0131\u201d gezinir. B\u00f6l\u00fcm II’de, sahicilik ve \u00f6l\u00fcm gibi varolu\u015f\u00e7uluk temalar\u0131na y\u00f6nelir. Tamamlanmam\u0131\u015f kitab\u0131n nihai iddias\u0131 ise varl\u0131\u011f\u0131n anlam\u0131n\u0131n zaman<\/i> oldu\u011fudur.<\/p>\n

Davos Tart\u0131\u015fmas\u0131 s\u0131ralar\u0131nda Heidegger, Kant ve Metafizik Problemi<\/i>‘ni yay\u0131nlad\u0131. Bu \u00e7al\u0131\u015fmada Heidegger, Kant’\u0131n Saf Akl\u0131n Ele\u015ftirisi<\/i>‘nin metafizi\u011fi insan\u0131n sonlulu\u011funda temellendirme giri\u015fimi oldu\u011funu savunuyor. Bu, Kant’\u0131 bir epistemolog olarak anlamland\u0131ran Yeni Kant\u00e7\u0131 g\u00f6r\u00fc\u015fle keskin bir kar\u015f\u0131tl\u0131k olu\u015fturuyordu. Bu anla\u015fmazl\u0131k, Cassirer ve Heidegger aras\u0131ndaki tart\u0131\u015fmaya zemin haz\u0131rlad\u0131. Yine de tart\u0131\u015fmalar\u0131n\u0131n \u00f6nemi, Kant’\u0131n nas\u0131l yorumlanaca\u011f\u0131 \u00fczerine bu anla\u015f\u0131lmas\u0131 olduk\u00e7a zor anla\u015fmazl\u0131\u011f\u0131n \u00e7ok \u00f6tesine ge\u00e7mektedir.<\/p>\n

Birincisi, bu tart\u0131\u015fma Avrupa felsefesinin sonraki gidi\u015fat\u0131 i\u00e7in \u00f6nemliydi. Kat\u0131lanlar Heidegger’i tart\u0131\u015fman\u0131n \u015f\u00fcphesiz kazanan\u0131 olarak kabul etti. Cassirer’in s\u00f6zde yenilgisi, Yeni Kant\u00e7\u0131 hareketin tabutundaki son \u00e7ivi olarak g\u00f6r\u00fcl\u00fcyordu. Yeni Kant\u00e7\u0131lar\u0131n g\u00f6rece skolastik felsefesinin yerini, I. D\u00fcnya Sava\u015f\u0131’n\u0131n deh\u015fetini ya\u015fayan bir neslin anlam bulma m\u00fccadelesine daha do\u011frudan hitap eden Heidegger’in varolu\u015f\u00e7ulu\u011fu ald\u0131.<\/p>\n

\u0130kincisi, tart\u0131\u015fman\u0131n daha geni\u015f bir siyasi anlam\u0131 vard\u0131. Cassirer, 1918\u2019de imparatorluk sisteminin \u00e7\u00f6k\u00fc\u015f\u00fcnden 1933\u2019te Nazilerin iktidara gelmesine kadar s\u00fcren Alman anayasal cumhuriyeti olan k\u0131sa \u00f6m\u00fcrl\u00fc Weimar Cumhuriyeti’nin bir savunucusuydu. Kozmopolit Cassirer, Weimar Cumhuriyeti’ni kahramanlar\u0131 Kant ve Goethe’nin Ayd\u0131nlanma de\u011ferleri i\u00e7in bir zafer olarak g\u00f6rd\u00fc. Buna kar\u015f\u0131n, muhafazakar Heidegger k\u00f6t\u00fc bir \u015f\u00f6hretle bilindi\u011fi \u00fczere Nazi partisine kat\u0131ld\u0131, Freiburg \u00dcniversitesi’nin Naziler taraf\u0131ndan atanan rekt\u00f6r\u00fc olarak g\u00f6rev yapt\u0131 ve Nasyonal Sosyalizm\u2019e kat\u0131l\u0131m\u0131 ile ilgili hi\u00e7bir zaman a\u00e7\u0131k\u00e7a \u00f6z\u00fcr dilemedi. Heidegger \u00e7al\u0131\u015fmalar\u0131nda, Heidegger’in felsefesinin utan\u00e7 verici siyasi kat\u0131l\u0131m\u0131ndan ve iyi belgelenmi\u015f anti-semitizminden ayr\u0131 tutulup tutulamayaca\u011f\u0131 konusunda s\u00fcrmekte olan bir tart\u0131\u015fma var. Cassirer’in \u00f6l\u00fcm\u00fcnden sonra yay\u0131nlanan son eseri Devlet Efsanesi<\/i> ise yirminci y\u00fczy\u0131l siyasetinin mitik d\u00fc\u015f\u00fcnceye gerilemesinin ele\u015ftirel bir analizidir.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc, Nazilerin iktidara gelmesinin Avrupa’daki felsefi durum \u00fczerinde muazzam bir etkisi oldu. Yahudi k\u00f6kleri nedeniyle Cassirer Almanya’dan ka\u00e7mak zorunda kald\u0131. Birle\u015fik Krall\u0131k ve \u0130sve\u00e7’te zaman ge\u00e7irdikten sonra Amerika Birle\u015fik Devletleri’ne yerle\u015fti ve 1945’te Columbia kamp\u00fcs\u00fcnde ge\u00e7irdi\u011fi kalp kriziyle hayat\u0131n\u0131 kaybetti. Davos’ta seyirciler aras\u0131nda bulunan mant\u0131ksal deneyimci Rudolf Carnap da benzer bir kaderi payla\u015ft\u0131 ve 1935’te Amerika Birle\u015fik Devletleri’ne g\u00f6\u00e7 etti. Michael Friedman’\u0131n iddia etti\u011fi gibi, Davos Tart\u0131\u015fmas\u0131 s\u0131ras\u0131nda analitik ve k\u0131ta felsefesi aras\u0131ndaki b\u00f6l\u00fcnme hen\u00fcz ba\u015flamam\u0131\u015ft\u0131. Yeni Kant\u00e7\u0131l\u0131k, g\u00f6r\u00fcng\u00fcbilim, mant\u0131ksal deneyimcilik ve varolu\u015f\u00e7uluk, yakla\u015f\u0131mlar\u0131ndaki ve sonu\u00e7lar\u0131ndaki farkl\u0131l\u0131klara ra\u011fmen, ortak bir sorun birikimi \u00fczerinde \u00fcretken ileti\u015fimler s\u00fcrd\u00fcrebiliyordu. Davos’tan sonra, II. D\u00fcnya Sava\u015f\u0131’n\u0131n ba\u015flamas\u0131yla rekabet i\u00e7erisindeki seslerin da\u011f\u0131lmas\u0131 nedeniyle, Heidegger’in felsefeye giderek daha kendine \u00f6zg\u00fcle\u015fen yakla\u015f\u0131m\u0131 Avrupa’da neredeyse rakipsiz hale geldi. Yirminci y\u00fczy\u0131l\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcnde h\u00fck\u00fcm s\u00fcren analitik ve k\u0131ta filozoflar\u0131 aras\u0131ndaki husumet ve anlay\u0131\u015fs\u0131zl\u0131k, Davos’tan k\u0131sa s\u00fcre sonra Carnap’\u0131n anlams\u0131z bir ifade olarak k\u0131nad\u0131\u011f\u0131 Heidegger’in \u201cyok yoklar\u201d ifadesine sald\u0131rmas\u0131yla kendini g\u00f6sterir. \u00d6te yandan Friedman, Cassirer’in felsefesine geri d\u00f6n\u00fc\u015f\u00fcn, analitik ve k\u0131ta felsefesinin kar\u015f\u0131t gruplar\u0131n\u0131 uzla\u015ft\u0131ran bir orta yol olu\u015fturabilece\u011fini \u00f6ne s\u00fcrer. Bu nedenle, son y\u0131llarda Cassirer ve di\u011fer Yeni Kant\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcrlere ilginin yeniden canlanm\u0131\u015f olmas\u0131 \u00f6nemlidir. <\/span><\/p>\n

\u00a9 James Kinkaid<\/span><\/a><\/span><\/p>\n

Kaynaklar ve daha fazla okuma<\/strong>
\nCarnap, R. 1959. \u201cDilin Mant\u0131ksal Analizi Yoluyla Metafizi\u011fin \u00dcstesinden Gelinmesi.\u201d Logical Positivism<\/i>, A.J. Ayer (ed.), 60 -81. New York: The Free Press.
\nCassirer, E. 1946. Devlet Efsanesi<\/i>. New Haven: Yale University Press.
\nCassirer, E. 2021. Sembolik Formlar Felsefesi, Cilt 1: Dil<\/i>. S.G. Lofts (\u00e7ev.). New York: Routledge.
\nCassirer, E. 2021. Sembolik Formlar Felsefesi, Cilt 2: Mitik D\u00fc\u015f\u00fcnme<\/i>. S.G. Lofts (\u00e7ev.). New York: Routledge.
\nCassirer, E. 2021. Sembolik Formlar Felsefesi, Cilt 3: Bilginin Fenomenolojisi.<\/i> S.G. Lofts (\u00e7ev.).
\nFriedman, M. 2000. A Parting of the Ways<\/i>. Chicago: Open Court.
\nGordon, P. 2010. Continental Divide<\/i>. Cambridge: Harvard University Press.
\nHeidegger, M. 1962. Varl\u0131k ve Zaman<\/i>. J. Macquarrie ve E. Robinson (\u00e7ev.). Oxford: Blackwell.
\nHeidegger, M. 1997. Kant ve Metafizik Problemi<\/i>. R. Taft (\u00e7ev.). Bloomington: Indiana University Press. *Davos Tart\u0131\u015fmas\u0131n\u0131n bir transkriptini i\u00e7erir*<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Bu foto\u011fraf, 1929’da \u0130svi\u00e7re’nin Davos kentindeki \u0130kinci Davos \u00dcniversite Konferanslar\u0131’nda Ernst Cassirer (solda) ve Martin Heidegger’i (sa\u011fda) g\u00f6steriyor. Bu konferansta ger\u00e7ekle\u015fen Cassirer ve Heidegger aras\u0131ndaki tart\u0131\u015fma – di\u011fer ismiyle  \u201cDavos […]<\/p>\n","protected":false},"author":2,"featured_media":7504,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"ngg_post_thumbnail":0,"footnotes":""},"class_list":["post-7633","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\nFoto\u011fraf\u0131n Arkas\u0131ndaki Hikaye: Davos Tart\u0131\u015fmas\u0131 - Bilkent Philosophy<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/www.phil.bilkent.edu.tr\/index.php\/fotografin-arkasindaki-hikaye-davos-tartismasi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Foto\u011fraf\u0131n Arkas\u0131ndaki Hikaye: Davos Tart\u0131\u015fmas\u0131 - Bilkent Philosophy\" \/>\n<meta property=\"og:description\" content=\"Bu foto\u011fraf, 1929’da \u0130svi\u00e7re’nin Davos kentindeki \u0130kinci Davos \u00dcniversite Konferanslar\u0131’nda Ernst Cassirer (solda) ve Martin Heidegger’i (sa\u011fda) g\u00f6steriyor. 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