Evreni anlamaya \u00e7al\u0131\u015f\u0131rken g\u00f6z\u00fcm \u00e7o\u011fu zaman ak\u0131\u015fa tak\u0131l\u0131r. Her \u015fey hareket eder: tohum filizlenir, y\u0131ld\u0131z s\u00f6ner, d\u00fc\u015f\u00fcnce belirir. Alfred North Whitehead evreni b\u00f6yle bir s\u00fcre\u00e7 olarak kavrar. Onun d\u00fc\u015f\u00fcncesinde d\u00fcnya donmu\u015f bir yap\u0131 de\u011fil, s\u00fcrekli olu\u015f h\u00e2lindeki canl\u0131 bir d\u00fczendir. Organizmik Felsefe ad\u0131n\u0131 verdi\u011fi bu yakla\u015f\u0131mda Tanr\u0131\u2019n\u0131n ilksel do\u011fas\u0131 b\u00fct\u00fcn olas\u0131l\u0131klar\u0131 ta\u015f\u0131r; sonu\u00e7sal do\u011fas\u0131 ise yarat\u0131l\u0131\u015fta ya\u015fanan her \u015feyle zenginle\u015fir. Tanr\u0131 s\u00fcrecin i\u00e7indedir; fakat hi\u00e7bir \u00e2na hapsolmaz.<\/p>\n
Whitehead\u2019in d\u00fc\u015f\u00fcncesi, evreni hareket ve d\u00f6n\u00fc\u015f\u00fcm \u00fczerinden okumama imk\u00e2n verir. Yine de burada daha geni\u015f bir kap\u0131n\u0131n aralanabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Tanr\u0131\u2019n\u0131n yaln\u0131zca s\u00fcre\u00e7le a\u00e7\u0131klanamayaca\u011f\u0131n\u0131, ilahi murad\u0131n kimi zaman sessizlikte, kimi zaman a\u00e7\u0131k i\u015faretlerde tecelli etti\u011fini seziyorum. Topra\u011f\u0131 s\u00fcren, tohumu eken \u00e7ift\u00e7i verimi belirlemez; ama imk\u00e2n\u0131n kap\u0131s\u0131n\u0131 aralar. Varl\u0131k da b\u00f6yle i\u00e7 i\u00e7e ge\u00e7mi\u015f bir alan gibi g\u00f6r\u00fcn\u00fcr. Her \u015fey birbirine dokunur, her \u015fey ba\u015fka bir \u015feyin i\u00e7inde yank\u0131lan\u0131r. Tanr\u0131\u2019n\u0131n kudreti ve hikmeti, \u00e7o\u011fullu\u011fun i\u00e7inde de i\u015fler.<\/p>\n
Whitehead\u2019den ayr\u0131ld\u0131\u011f\u0131m nokta burada belirginle\u015fir. Whitehead\u2019de Tanr\u0131 s\u00fcre\u00e7le birlikte d\u00fc\u015f\u00fcn\u00fcl\u00fcr; ben ise s\u00fcreci, Tanr\u0131\u2019n\u0131n tecelli yollar\u0131ndan yaln\u0131zca biri olarak anlamaya \u00e7al\u0131\u015f\u0131r\u0131m. Olu\u015f \u00f6nemlidir, fakat mutlak hakikati t\u00fcketmez. Evren ak\u0131\u015f h\u00e2lindedir; ancak bu ak\u0131\u015f\u0131n kendisi Tanr\u0131\u2019y\u0131 s\u0131n\u0131rlayan bir \u00e7er\u00e7eveye d\u00f6n\u00fc\u015fmez. S\u00fcre\u00e7, ilahi murad\u0131n i\u015fledi\u011fi alanlardan biridir; murad\u0131n kendisi de\u011fildir.<\/p>\n
Charles Hartshorne Tanr\u0131\u2019y\u0131 \u00e7ift kutuplu bir varl\u0131k olarak d\u00fc\u015f\u00fcn\u00fcr. Ona g\u00f6re Tanr\u0131\u2019n\u0131n soyut \u00f6z\u00fc de\u011fi\u015fmez; somut ger\u00e7ekli\u011fi ise yarat\u0131l\u0131\u015fla birlikte canl\u0131, ili\u015fkisel ve de\u011fi\u015fkendir. Evren Tanr\u0131\u2019n\u0131n d\u0131\u015f\u0131nda de\u011fildir; Tanr\u0131 evreni ku\u015fat\u0131r, ama evrenle s\u0131n\u0131rlanmaz. Hartshorne\u2019un panenteist yakla\u015f\u0131m\u0131 Tanr\u0131\u2019y\u0131 varl\u0131\u011fa son derece yak\u0131n k\u0131lar. Ac\u0131 \u00e7ekenin ac\u0131s\u0131na, sevin\u00e7 duyan\u0131n sevincine kay\u0131ts\u0131z kalmayan bir Tanr\u0131 tasavvuru ortaya \u00e7\u0131kar.<\/p>\n
Bu noktada ikili\u011fi daha derinden sorgulamak gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Tanr\u0131\u2019n\u0131n de\u011fi\u015fmeyen \u00f6z\u00fc ile de\u011fi\u015fen somutlu\u011fu aras\u0131nda ger\u00e7ekten kesin bir ayr\u0131m m\u0131 vard\u0131r, yoksa insan zihni ayn\u0131 tecelliyi iki farkl\u0131 dille mi kavramaktad\u0131r? Bu ayr\u0131m\u0131 kat\u0131 bir b\u00f6l\u00fcnme olarak g\u00f6rmekte zorlan\u0131r\u0131m. De\u011fi\u015fmezlik ve de\u011fi\u015fim, ayn\u0131 b\u00fct\u00fcnl\u00fc\u011f\u00fcn farkl\u0131 g\u00f6r\u00fcn\u00fc\u015fleri olabilir. Tanr\u0131, her anl\u0131k deneyimde par\u00e7alanarak de\u011fil, b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc koruyarak i\u015fler.<\/p>\n
Hartshorne\u2019dan ayr\u0131ld\u0131\u011f\u0131m yer de burada ortaya \u00e7\u0131kar. Hartshorne Tanr\u0131\u2019y\u0131 ili\u015fki i\u00e7inde d\u00fc\u015f\u00fcnen g\u00fc\u00e7l\u00fc bir \u00e7izgi a\u00e7ar; fakat bu \u00e7izgide de\u011fi\u015fmez olanla de\u011fi\u015fen olan aras\u0131nda h\u00e2l\u00e2 belirgin bir gerilim vard\u0131r. Ben bu gerilimi iki ayr\u0131 kutup olarak de\u011fil, tek bir b\u00fct\u00fcnl\u00fc\u011f\u00fcn insan akl\u0131na farkl\u0131 g\u00f6r\u00fcnen iki dili olarak okumaya \u00e7al\u0131\u015f\u0131r\u0131m. Tanr\u0131\u2019n\u0131n yak\u0131nl\u0131\u011f\u0131, O\u2019nun de\u011fi\u015febilir bir varl\u0131k h\u00e2line gelmesiyle de\u011fil, her \u015feyde i\u015flek olan mutlak tecellisiyle anla\u015f\u0131labilir.<\/p>\n
Schelling do\u011fay\u0131 Tanr\u0131\u2019n\u0131n kendini a\u00e7\u0131\u011fa vurdu\u011fu alan olarak g\u00f6r\u00fcr. Do\u011fa, Tanr\u0131\u2019dan kopuk bir sahne de\u011fildir; ilahi ifadenin canl\u0131 y\u00fcz\u00fcd\u00fcr. Fakat Schelling\u2019in ge\u00e7 d\u00f6nem d\u00fc\u015f\u00fcncesinde mesele daha karanl\u0131k bir derinlik kazan\u0131r. Tanr\u0131\u2019da \u201czemin\u201d ile \u201cvarolu\u015f\u201d aras\u0131nda bir ayr\u0131mdan s\u00f6z eder. Zemin, bilin\u00e7ten \u00f6nce gelen karanl\u0131k istemdir; varolu\u015f ise bu zeminin a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131d\u0131r. Do\u011fadaki \u00e7at\u0131\u015fmalar, insan\u0131n i\u00e7indeki gerilimler ve tarihin k\u0131r\u0131lmalar\u0131 bu derin kaynaktan beslenir.<\/p>\n
Schelling\u2019in zemin ve varolu\u015f ayr\u0131m\u0131n\u0131, i\u00e7 i\u00e7eli\u011fin bir i\u015fareti olarak okumak m\u00fcmk\u00fcn g\u00f6r\u00fcn\u00fcyor. Karanl\u0131k ile ayd\u0131nl\u0131k birbirinden kopuk iki alan de\u011fil, mutlak b\u00fct\u00fcnl\u00fc\u011f\u00fcn insan akl\u0131na a\u011f\u0131r gelen iki y\u00fcz\u00fc olabilir. Do\u011fadaki z\u0131tl\u0131klar Tanr\u0131\u2019da bir eksiklik oldu\u011funu g\u00f6stermez; daha \u00e7ok kavray\u0131\u015f\u0131m\u0131z\u0131n s\u0131n\u0131rl\u0131 kald\u0131\u011f\u0131 derinli\u011fi sezdirir. Bu derinlik uzak oldu\u011fu i\u00e7in de\u011fil, her yerde i\u015fledi\u011fi i\u00e7in \u00e7o\u011fu zaman fark edilmez.<\/p>\n
Schelling\u2019den ayr\u0131ld\u0131\u011f\u0131m nokta ise Tanr\u0131\u2019daki karanl\u0131k zemin fikrinin nas\u0131l anla\u015f\u0131laca\u011f\u0131yla ilgilidir. Schelling, do\u011fadaki \u00e7at\u0131\u015fmay\u0131 Tanr\u0131\u2019n\u0131n i\u00e7sel yap\u0131s\u0131ndaki bir ayr\u0131mla a\u00e7\u0131klamaya y\u00f6nelir. Ben \u00e7at\u0131\u015fmay\u0131 Tanr\u0131\u2019da bir i\u00e7 b\u00f6l\u00fcnme olarak de\u011fil, yarat\u0131l\u0131\u015f\u0131n \u00e7ok katmanl\u0131 tecellisi olarak d\u00fc\u015f\u00fcnmeye daha yak\u0131n dururum. Karanl\u0131k ve ayd\u0131nl\u0131k, birbirini yok eden iki ilke de\u011fil; insan\u0131n s\u0131n\u0131rl\u0131 bilincinde ayr\u0131\u015fm\u0131\u015f g\u00f6r\u00fcnen ayn\u0131 mutlak hikmetin farkl\u0131 yo\u011funluklar\u0131 olabilir.<\/p>\n
Do\u011fay\u0131, Tanr\u0131\u2019n\u0131n kudretinden geriye kalm\u0131\u015f silik bir iz gibi de\u011fil, O\u2019nun i\u015flek tecellisi olarak d\u00fc\u015f\u00fcnmek isterim. \u00c7ift\u00e7i topra\u011f\u0131 s\u00fcrer, tohumu b\u0131rak\u0131r, eme\u011fini verir. Sonra ani bir don gelir ve b\u00fct\u00fcn hesaplar\u0131 bozar. \u0130nsan burada kendi g\u00fcc\u00fcn\u00fcn s\u0131n\u0131r\u0131na \u00e7arpar. Do\u011fan\u0131n ard\u0131nda i\u015fleyen hikmet, akl\u0131n t\u00fcm d\u00fczenleme \u00e7abas\u0131n\u0131 a\u015fan bir geni\u015flik ta\u015f\u0131r. \u0130slam d\u00fc\u015f\u00fcncesindeki illiyyun ve sidre kavramlar\u0131 da bu noktada anlam kazan\u0131r: Tanr\u0131\u2019n\u0131n bilgisi yarat\u0131l\u0131\u015f\u0131 ku\u015fat\u0131r; insan\u0131n bilgisi ise daima bir e\u015fi\u011fe kadar var\u0131r.<\/p>\n
Whitehead, Hartshorne ve Schelling farkl\u0131 yollardan ayn\u0131 b\u00fcy\u00fck soruya yakla\u015f\u0131rlar: Tanr\u0131, evren ve olu\u015f aras\u0131ndaki ba\u011f nas\u0131l anla\u015f\u0131lmal\u0131d\u0131r? Whitehead\u2019de Tanr\u0131 s\u00fcrecin i\u00e7inden etkilenir ve zenginle\u015fir. Hartshorne\u2019da Tanr\u0131 evrenin ac\u0131s\u0131n\u0131 ve sevincini payla\u015f\u0131r. Schelling\u2019de Tanr\u0131 do\u011fada ve tarihte kendini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Ben bu \u00fc\u00e7 \u00e7izgiyi daha derin bir b\u00fct\u00fcnl\u00fck i\u00e7inde d\u00fc\u015f\u00fcnmeye \u00e7al\u0131\u015f\u0131r\u0131m. S\u00fcre\u00e7, ili\u015fki ve do\u011fa \u00f6nemlidir; fakat Tanr\u0131 bunlardan hi\u00e7birine indirgenmez. Bunlar\u0131n hepsi tecellinin yollar\u0131d\u0131r; tecellinin kendisini ku\u015fatan son s\u0131n\u0131rlar de\u011fildir.<\/p>\n
\u0130nsan \u00e7o\u011fu zaman yaln\u0131zca pencereden bakar. Bir h\u00fccrenin neden i\u015flevsizle\u015fti\u011fini, bir kalbin neden durdu\u011funu, bir olay\u0131n neden tam o anda ger\u00e7ekle\u015fti\u011fini b\u00fct\u00fcn\u00fcyle kavrayamay\u0131z. Hayat maddi d\u00fczenle a\u00e7\u0131klanabilir y\u00f6nler ta\u015f\u0131r; fakat yaln\u0131zca maddi d\u00fczenle t\u00fcketilemez. Her a\u00e7\u0131klaman\u0131n gerisinde, a\u00e7\u0131klamay\u0131 m\u00fcmk\u00fcn k\u0131lan ama ona s\u0131\u011fmayan bir s\u0131r kal\u0131r.<\/p>\n
Bu s\u0131rr\u0131n sakl\u0131 oldu\u011fu i\u00e7in de\u011fil, fazla a\u00e7\u0131k oldu\u011fu i\u00e7in g\u00f6zden ka\u00e7t\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcm. Tanr\u0131\u2019n\u0131n bilgisi ge\u00e7mi\u015fi, bug\u00fcn\u00fc ve gelece\u011fi yarat\u0131l\u0131\u015f\u0131n her zerresinde ku\u015fat\u0131r. \u0130nsan bilgisi ise par\u00e7al\u0131d\u0131r; b\u00fct\u00fcn\u00fc ancak izlerden sezer. Eylemlerimiz, kararlar\u0131m\u0131z, ac\u0131lar\u0131m\u0131z ve aray\u0131\u015flar\u0131m\u0131z Tanr\u0131\u2019n\u0131n bilgisinden ayr\u0131 de\u011fildir. Bu d\u00fc\u015f\u00fcnce ne kat\u0131 bir determinizme ne de \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ink\u00e2r\u0131na yaslan\u0131r. Varl\u0131k, mutlak b\u00fct\u00fcnl\u00fck i\u00e7inde, sonsuz \u00e7o\u011fulluk ve ili\u015fkisellik h\u00e2linde a\u00e7\u0131l\u0131r.<\/p>\n
Tecelli, burada yaln\u0131zca Tanr\u0131\u2019n\u0131n kendini g\u00f6stermesi anlam\u0131na gelmez. Ayn\u0131 zamanda varl\u0131\u011f\u0131n her an yeniden anlam kazanmas\u0131d\u0131r. \u0130\u00e7 i\u00e7elik, par\u00e7alar\u0131n yan yana durmas\u0131 de\u011fil, her par\u00e7an\u0131n ba\u015fka bir par\u00e7an\u0131n yank\u0131s\u0131n\u0131 ta\u015f\u0131mas\u0131d\u0131r. Mutlak b\u00fct\u00fcnl\u00fck ise b\u00fct\u00fcn farklar\u0131 silen d\u00fcz bir birlik de\u011fildir; farklar\u0131n, gerilimlerin, olu\u015flar\u0131n ve sessizliklerin ayn\u0131 ilahi hikmet i\u00e7inde yer bulmas\u0131d\u0131r.<\/p>\n
Belki de bu \u00fc\u00e7 filozofun as\u0131l de\u011feri, Tanr\u0131\u2019ya dair akl\u00ee yollar \u00f6nermelerinde de\u011fil, akl\u0131n s\u0131n\u0131r\u0131n\u0131 g\u00f6stermelerinde yatar. Whitehead\u2019in organizmik sistemi, Hartshorne\u2019un panenteist teolojisi ve Schelling\u2019in zemin-varolu\u015f ayr\u0131m\u0131 birer son durak de\u011fildir. Her biri bizi bir e\u015fi\u011fe getirir. Bu yollar\u0131 reddetmek yerine onlar\u0131 bir ba\u015flang\u0131\u00e7 olarak g\u00f6rmeyi daha do\u011fru bulurum. \u00c7\u00fcnk\u00fc insan dili, sonsuzlu\u011fun \u00f6n\u00fcnde \u00e7o\u011fu zaman yava\u015flar. Tan\u0131m sonlu olan\u0131 ku\u015fat\u0131r. Sonsuzluk kar\u015f\u0131s\u0131nda ise bazen en do\u011fru s\u00f6z, suskunlu\u011fun kendisidir.<\/p>\n","protected":false},"excerpt":{"rendered":"
Whitehead, Hartshorne ve Schelling\u2019in Tanr\u0131 Anlay\u0131\u015flar\u0131 Evreni anlamaya \u00e7al\u0131\u015f\u0131rken g\u00f6z\u00fcm \u00e7o\u011fu zaman ak\u0131\u015fa tak\u0131l\u0131r. Her \u015fey hareket eder: tohum filizlenir, y\u0131ld\u0131z s\u00f6ner, d\u00fc\u015f\u00fcnce belirir. Alfred North Whitehead evreni…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-23","post","type-post","status-publish","format-standard","hentry","category-felsefe"],"_links":{"self":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/23","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=23"}],"version-history":[{"count":0,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/23\/revisions"}],"wp:attachment":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=23"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=23"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=23"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}