{"id":2980,"date":"2021-03-09T16:22:37","date_gmt":"2021-03-09T13:22:37","guid":{"rendered":"http:\/\/www.tpocg.org\/blog\/?p=2980"},"modified":"2021-03-09T16:36:41","modified_gmt":"2021-03-09T13:36:41","slug":"zihin-yolculugu-bolum-1-ruhun-tanimi-ve-ruh-gorusleri","status":"publish","type":"post","link":"https:\/\/www.tpocg.org\/blog\/zihin-yolculugu-bolum-1-ruhun-tanimi-ve-ruh-gorusleri","title":{"rendered":"Zihin Yolculu\u011fu: B\u00f6l\u00fcm 1 \u2013 Ruh\u2019un Tan\u0131m\u0131 ve Ruh G\u00f6r\u00fc\u015fleri"},"content":{"rendered":"\n

(Bu yaz\u0131y\u0131 okumak yakla\u015f\u0131k 3 dakika s\u00fcrmektedir.)<\/em><\/p>\n\n\n\n

Psikoloji alan\u0131nda e\u011fitim alm\u0131\u015f ya da almam\u0131\u015f olsun hemen hemen herkesin \u201cbilin\u00e7\u201d ya da \u201czihin\u201d kavramlar\u0131 hakk\u0131nda biraz bilgisi vard\u0131r. G\u00fcnden g\u00fcne pop\u00fclerlik kazanan psikoloji alan\u0131na artan merak sayesinde; Instagram bloggerlar\u0131ndan tutun, g\u00fcnd\u00fcz ku\u015fa\u011f\u0131 TV programlar\u0131na kadar insanlar\u0131n zihin ve bilin\u00e7 kavramlar\u0131ndan konu\u015fmak istedi\u011fine, bunlar hakk\u0131nda bilgi ve tavsiye vermeye \u00e7al\u0131\u015ft\u0131\u011f\u0131na \u00e7o\u011fumuz denk gelmi\u015fizdir. \u201cBu hareketler zihnini bo\u015faltmana yard\u0131mc\u0131 olacak!, Bilin\u00e7li Fark\u0131ndal\u0131k \u0130\u00e7in Etkili 5 Temel Y\u00f6ntem\u201d benzeri payla\u015f\u0131mlardan; bilimsel psikoloji \u00e7al\u0131\u015fmalar\u0131na kadar pek \u00e7ok veri a\u011f\u0131na kolayl\u0131kla ula\u015fabiliyoruz. Peki, g\u00fcn\u00fcm\u00fczde bile \u00e7al\u0131\u015fmalar\u0131 hala devam etmekte olan ve psikoloji biliminin temel ta\u015flar\u0131ndan biri olan \u201czihin\u201d yani bilin\u00e7 kavram\u0131 ilk ne zaman, ne \u015fekilde ortaya \u00e7\u0131kt\u0131? Bu konuda ara\u015ft\u0131rmalar nas\u0131l y\u00fcr\u00fct\u00fcld\u00fc, hangi teorilerle beslenildi? Bu yaz\u0131da bir \u201czihin yolculu\u011fu\u201d serisinin ilk ad\u0131m\u0131n\u0131 atarak, psikolojinin bir bilim olarak ortaya \u00e7\u0131kmadan \u00f6nceki zamanlar\u0131na, Antik Yunan felsefesine kadar uzanarak bilin\u00e7 \u00fczerine neler konu\u015fuldu\u011fundan bahsedece\u011fiz.<\/p>\n\n\n\n

Felsefe tarihinde zihin kavramlar\u0131 \u00fczerine ilk ara\u015ft\u0131rmalar sistematik d\u00fc\u015f\u00fcnce tarihinin ba\u015flang\u0131c\u0131 olarak kabul edilen Antik Yunan\u2019a kadar uzan\u0131yor. Bu ara\u015ft\u0131rmalar Antik Yunan\u2019dan yakla\u015f\u0131k 17. y\u00fczy\u0131la kadar \u201cruh\u201d kavram\u0131 i\u00e7erisinde de\u011ferlendiriliyor ve bu s\u00fcre\u00e7te zihne ait t\u00fcm durumlar (canl\u0131l\u0131k, ak\u0131l ve d\u00fc\u015f\u00fcnme de dahil) ruh kavram\u0131 \u00e7er\u00e7evesinde ele al\u0131n\u0131yor (Dirmilli, 2019). Ruh kavram\u0131n\u0131n Antik Yunan\u2019daki kar\u015f\u0131l\u0131\u011f\u0131 ise Ps\u00fbkh\u00ea\u2019dir ve ruh anlam\u0131n\u0131n yan\u0131 s\u0131ra canl\u0131l\u0131k, hayat, ya\u015fam solu\u011fu, hayalet, kendilik gibi anlamlara da gelmektedir. Bu anlamda yaz\u0131l\u0131 olan ilk eser Aristoteles\u2019in \u201cRuh \u00dczerine\u201d adl\u0131 kitab\u0131d\u0131r. Aristoteles\u2019in kendi ruh g\u00f6r\u00fc\u015f\u00fcn\u00fc temellendirmesinde kendinden \u00f6nceki d\u00fc\u015f\u00fcn\u00fcrleri ele\u015ftirip bu g\u00f6r\u00fc\u015fleri s\u00fczge\u00e7ten ge\u00e7irmesinin \u00f6nemli etkilerinin oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Bunun sebebi Aristoteles \u00f6ncesindeki g\u00f6r\u00fc\u015fler hakk\u0131nda da bilgi sahibi olma \u015fans\u0131n\u0131 elde ederek, onlar\u0131 da inceleme f\u0131rsat\u0131 bulabiliyor olu\u015fumuz. Aristoteles\u2019ten sonra Orta \u00c7a\u011f filozoflar\u0131n\u0131n da onun g\u00f6r\u00fc\u015f\u00fcnden etkilenerek yeni fikirler bulmas\u0131yla birlikte Aristoteles\u2019in ruh g\u00f6r\u00fc\u015fleri, zihne dair tarihsel geli\u015fimi incelemek ve ruh g\u00f6r\u00fc\u015f\u00fcn\u00fc do\u011fru \u015fekilde temellendirmek i\u00e7in \u00f6nemli bir veri kayna\u011f\u0131 olarak kabul ediliyor (Dirmilli, 2019).<\/p>\n\n\n\n

Aristoteles, kendi ruh g\u00f6r\u00fc\u015f\u00fcn\u00fc a\u00e7\u0131klarken \u00f6ncelikle kendinden \u00f6nceki filozoflar\u0131n g\u00f6r\u00fc\u015flerini inceleyerek kendi g\u00f6r\u00fc\u015f\u00fcnde do\u011fru oldu\u011funa inand\u0131\u011f\u0131 g\u00f6r\u00fc\u015flere yer veriyor, kat\u0131lmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015flerden ise ka\u00e7\u0131n\u0131yor (Aristoteles, 2014, s. 24). Bu filozoflara ge\u00e7meden \u00f6nce felsefe tarihinde ruh a\u00e7\u0131klamalar\u0131yla dikkat \u00e7eken filozoflardan birisinden de bahsetmemiz gerekir: Anaximenes. Anaximenes, arkhe\u2019yi (ba\u015flang\u0131\u00e7, hareket noktas\u0131, nihai ana madde) hava olarak tan\u0131mlayan filozof. Nefes almaktan yola \u00e7\u0131kan bu g\u00f6r\u00fc\u015fe g\u00f6re, insan ya\u015fad\u0131\u011f\u0131 m\u00fcddet\u00e7e nefes al\u0131r; yani insana canl\u0131l\u0131k veren \u015feyin, ruhun, hava olabilece\u011fini d\u00fc\u015f\u00fcn\u00fcr. Aristoteles di\u011fer filozoflar\u0131n tersine, Anaximenes\u2019i ele\u015ftirilerine dahil etmemi\u015ftir ve bunun sebebini a\u00e7\u0131klamam\u0131\u015ft\u0131r (Bravo, 2007, s. 48).<\/p>\n\n\n\n

Aristoteles\u2019e g\u00f6re ondan \u00f6nceki filozoflar ruh kavram\u0131na \u00f6zg\u00fc iki ay\u0131rt edici \u00f6zellikten bahsetmi\u015flerdir: hareket ve duyum. Ruhu hareket eden bir obje olarak tan\u0131mlayan filozoflar\u0131n temel arg\u00fcmanlar\u0131 hareket etmeyen bir \u015feyin, ba\u015fka bir \u015feyi hareket ettiremeyece\u011fi d\u00fc\u015f\u00fcncesidir ki bu k\u0131s\u0131mda \u201catomcular\u201d<\/em> olarak da bilenen Demokritos ve Leukippos \u00f6ne \u00e7\u0131kar. Onlar\u0131n g\u00f6r\u00fc\u015flerine g\u00f6re ruh \u00f6yle bir yap\u0131dad\u0131r ki bedenin hareket etmesini sa\u011flar ve ruh atomlar\u0131, beden atomlar\u0131na nazaran daha hafif ve hareketli yap\u0131lard\u0131r (Aristoteles, 2014, s. 27). Ruh Analizi\u2019nde \u00f6ne \u00e7\u0131kan di\u011fer bir isim ise \u201cevrende her \u015feyde birbirlerinden baz\u0131 par\u00e7alar bulundu\u011funu\u201d<\/em> ifade eden Anaxogoras\u2019t\u0131r. Ona g\u00f6re Nous, <\/em>ilk hareket ettirici \u015feydir ve ak\u0131l, zek\u00e2, d\u00fczenleyici gibi anlamlar\u0131 vard\u0131r. Evren bir kaos halindeyken Nous<\/em> hareket ederek belirli bir d\u00fczen sa\u011flam\u0131\u015ft\u0131r. Anaxogaras\u2019a g\u00f6re, tanr\u0131 olarak ifade edilen Nous<\/em>\u2019un hareketi ruhtur (Aristoteles, 2014, s. 27-28). <\/p>\n\n\n\n

Ruh ve hareket ili\u015fkisi i\u00e7inde yer alan di\u011fer bir g\u00f6r\u00fc\u015f ise Pythagoras\u00e7\u0131lar\u0131n ruh g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Onlara g\u00f6re ruh, ezeli-ebedi bir varl\u0131k olarak insan\u0131n canl\u0131l\u0131k kayna\u011f\u0131d\u0131r.  \u0130nsan, ya\u015famda sergiledi\u011fi davran\u0131\u015flarla en \u00fcst ruha (tanr\u0131sal olana) ula\u015fabilir ya da en a\u015fa\u011f\u0131 ruha (hayvansal olana) d\u00fc\u015febilir (Dirmilli, 2019). \u0130nsan\u0131n en \u00f6nemli amac\u0131 tanr\u0131sal olana ula\u015fmakt\u0131r. Tanr\u0131sal ruha ula\u015fmayan ruh, tanr\u0131sal olana ula\u015fana kadar ba\u015fka bir insan ya da hayvan bedenine ge\u00e7erek hareket eder. Pythagoras\u00e7\u0131lar bu y\u00fczden hayvanlar\u0131n akrabalar\u0131ndan birinin ruhunu ta\u015f\u0131yor olma endi\u015fesiyle de et yememektedirler (Aristoteles, 2014, s. 46- 47). <\/p>\n\n\n\n

Aristoteles\u2019in anlat\u0131m\u0131na g\u00f6re Platon ise k\u0131saca \u201chareket ruhun bedende oldu\u011funun g\u00f6stergesidir g\u00f6r\u00fc\u015f\u00fcne\u201d sahiptir. Platon hareketi de\u011fi\u015fmeyle ili\u015fkilendirerek uzayda yaln\u0131zca insanlar\u0131n de\u011fil; g\u00f6kteki varl\u0131klar\u0131n, y\u0131ld\u0131zlar\u0131n, gezegenlerin de ruha ve Nous\u2019a (zihne) sahip olduklar\u0131n\u0131 \u00f6ne s\u00fcrer. Aristoteles bu arg\u00fcman\u0131 kabul etmeyi k\u0131saca mant\u0131ks\u0131z bulur \u00e7\u00fcnk\u00fc g\u00f6ky\u00fcz\u00fcn\u00fcn dairesel hareketinin nedenini anlamak m\u00fcmk\u00fcn de\u011fildir (Aristoteles, 2014, s. 41-46). <\/p>\n\n\n\n

Aristoteles filozoflar\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc bu arg\u00fcmanlar\u0131 \u00e7e\u015fitli sebeplerle yetersiz bulur. \u00d6rne\u011fin Demokritos\u2019un g\u00f6r\u00fc\u015f\u00fcnde hareketli atomlar her \u015feyde bulunurlar \u00f6yleyse hareket her \u015feyde zorunlu olmal\u0131d\u0131r fakat Aristoteles baz\u0131 \u015feylerin dingin oldu\u011funu ve bu g\u00f6r\u00fc\u015f\u00fcn dinginli\u011fi a\u00e7\u0131klamad\u0131\u011f\u0131n\u0131 s\u00f6yler (Aristoteles, 2014, s. 37-40).  Yine Anaxogoras\u2019\u0131 da benzer \u015fekilde ele\u015ftirerek ruhun zorunlu hareketine ve zorunlu dinginli\u011fine de\u011finir (Aristoteles, 2014, s. 37). Ayr\u0131ca Aristoteles, ruh ile bedenin i\u00e7 i\u00e7e ge\u00e7mi\u015f olmas\u0131 g\u00f6r\u00fc\u015flerini de ele\u015ftirir. Hareket eden ruh teorisine sahip filozoflar\u0131n \u00e7o\u011fu ruhu bir bedenle birle\u015ftirip ona yerle\u015ftirirlerken ne bunun sebebini a\u00e7\u0131klarlar ne de bedenin ruha davran\u0131m\u0131n\u0131 a\u00e7\u0131klarlar. Oysa bu hareket kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerden meydana gelir. Ruhun mahiyeti a\u00e7\u0131klan\u0131rken beden konusunda bo\u015fluklar bulunur (Aristoteles, 2014, s. 35-36.<\/p>\n\n\n\n

Zihin yolculu\u011fumuzun ilk serisinde Aristoteles\u2019ten \u00f6nceki filozoflar aras\u0131ndan hareket g\u00f6r\u00fc\u015f\u00fcn\u00fc benimseyen filozoflardan bahsederek bir giri\u015f yapt\u0131k. Aristoteles\u2019ten \u00f6nceki di\u011fer ruh g\u00f6r\u00fc\u015flerine (uyum teorisi, kendi kendine hareket eden say\u0131 teorisi, her \u015feyde bulunan ruh g\u00f6r\u00fc\u015fleri olarak isimlendirilebilir) ve Aristoteles\u2019in kendi g\u00f6r\u00fc\u015flerinde yer vermi\u015f oldu\u011fu ruhun yetilerine, duyumsama, hayal g\u00fcc\u00fc, ak\u0131l, bellek ve ruh beden ili\u015fkilerine y\u00f6nelik a\u00e7\u0131klamalara serimizin di\u011fer b\u00f6l\u00fcmlerinde yer verece\u011fiz. O zamana dek, ho\u015f\u00e7a ve sevgiyle kal\u0131n.<\/p>\n\n\n\n

Yazar: S\u0131la Arslan<\/p>\n\n\n\n

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

Aristoteles. (2014). Ruh \u00dczerine<\/em> (4 b.). (Z. \u00d6zcan, \u00c7ev.) Ankara: Sentez Yay\u0131nc\u0131l\u0131k.<\/p>\n\n\n\n

Bravo, I. B. (2007). Antik\u00e7a\u011f\u201fda Varl\u0131k ve Bilgi Problemleri \u00dcst\u00fcne. FLSF Dergisi<\/em>(4), 43-58.<\/p>\n\n\n\n

Dirmilli, H. (2019) Aristoteles\u2019in Ruh G\u00f6r\u00fc\u015f\u00fcn\u00fcn Zihin Kuramlar\u0131na Yans\u0131mas\u0131<\/em> (Y\u00fcksek Lisans Tezi). Necmettin Erbakan \u00dcniversitesi, Konya.<\/p>\n","protected":false},"excerpt":{"rendered":"

”Hareket eden ruh teorisine sahip filozoflar\u0131n \u00e7o\u011fu ruhu bir bedenle birle\u015ftirip ona yerle\u015ftirirlerken ne bunun sebebini a\u00e7\u0131klarlar ne de bedenin ruha davran\u0131m\u0131n\u0131 a\u00e7\u0131klarlar. Oysa bu hareket kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerden meydana gelir.”<\/p>\n","protected":false},"author":57,"featured_media":2981,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,1],"tags":[775,774,482],"yoast_head":"\nZihin Yolculu\u011fu: B\u00f6l\u00fcm 1 \u2013 Ruh\u2019un Tan\u0131m\u0131 ve Ruh G\u00f6r\u00fc\u015fleri | Ak\u0131l Defterim<\/title>\n<meta name=\"description\" content=\"Psikoloji \u00f6\u011frencilerinin kaleminden yaz\u0131lar. | Hareket eden ruh teorisine sahip filozoflar\u0131n \u00e7o\u011fu ruhu bir bedenle birle\u015ftirip ona yerle\u015ftirirlerken ne bunun sebebini a\u00e7\u0131klarlar ne de bedenin ruha davran\u0131m\u0131n\u0131 a\u00e7\u0131klarlar. 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