{"id":3027,"date":"2021-04-06T18:47:34","date_gmt":"2021-04-06T15:47:34","guid":{"rendered":"http:\/\/www.tpocg.org\/blog\/?p=3027"},"modified":"2021-04-06T18:47:36","modified_gmt":"2021-04-06T15:47:36","slug":"zihin-yolculugu-bolum-2-sen-evrenin-hangi-sirrisin","status":"publish","type":"post","link":"https:\/\/www.tpocg.org\/blog\/zihin-yolculugu-bolum-2-sen-evrenin-hangi-sirrisin","title":{"rendered":"Zihin Yolculu\u011fu B\u00f6l\u00fcm 2: Sen Evrenin Hangi S\u0131rr\u0131s\u0131n?"},"content":{"rendered":"\n

(Bu yaz\u0131y\u0131 okumak yakla\u015f\u0131k 4 dakika s\u00fcrmektedir.)<\/em><\/p>\n\n\n\n

Minicik parmaklar\u0131n birle\u015fti\u011fi minicik avu\u00e7lar d\u00fcnyay\u0131 selaml\u0131yor; titrek ve yard\u0131ma muhta\u00e7 bir ses yank\u0131lan\u0131yor yery\u00fcz\u00fcnde ilk defa; sessizce yeni bir soluk kazan\u0131yor atmosfer\u2026 Yeni bir insan d\u00fcnyaya geliyor. Sahip oldu\u011fu t\u00fcm enerjiyi d\u00fcnyan\u0131n bilinmezliklerine al\u0131\u015fmak ve olu\u015fturulmu\u015f t\u00fcm d\u00fczene uyum sa\u011flamak \u00fczere kullan\u0131yor insan; geli\u015fiyor, \u00f6\u011freniyor ve hissediyor. Evren ona varl\u0131\u011f\u0131 i\u00e7in tonlarca soru y\u00f6neltiyor ve tonlarca cevap \u00fcretiyor. Milyonlarca ihtimalin birisi olarak d\u00fcnyaya gelmeyi ba\u015farm\u0131\u015f olan bu varl\u0131k yine milyonlarca ihtimali tadarak bir \u00f6mr\u00fc tamaml\u0131yor ve g\u00f6\u00e7 edip gidiyor bu d\u00fcnyadan. Bir ser\u00fcven boyu ya\u015f\u0131yor insan, ser\u00fcvenin sonunda ise b\u0131rakt\u0131\u011f\u0131 ve b\u0131rakamad\u0131\u011f\u0131 t\u00fcm izlerle birlikte yok olup gidiyor. Yani do\u011fuyor, b\u00fcy\u00fcyor ve \u00f6l\u00fcyor; basit\u00e7e tan\u0131mlay\u0131nca \u00fc\u00e7 kelimeye s\u0131\u011fd\u0131rabilece\u011fimiz hayatlar\u0131m\u0131z\u0131n asl\u0131nda hi\u00e7 de basit olmad\u0131\u011f\u0131n\u0131 neredeyse do\u011fdu\u011fumuz andan beri hissediyoruz. <\/p>\n\n\n\n

Ser\u00fcvenin ba\u015flang\u0131c\u0131ndan, do\u011fumundan beri hissetmi\u015f oldu\u011fun t\u00fcm duygular\u0131n\u0131; bir nedene ve bir sonuca ba\u011flad\u0131\u011f\u0131n t\u00fcm davran\u0131\u015flar\u0131n\u0131; ya\u015famaya devam etmek i\u00e7in g\u00f6sterdi\u011fin t\u00fcm \u00e7abay\u0131 ve neden hala hayatta oldu\u011funu a\u00e7\u0131klad\u0131\u011f\u0131n t\u00fcm sebepleri nerede topluyorsun sevgili okur? K\u0131rg\u0131nl\u0131klar\u0131ndan bahsetti\u011finde ilk hangi yerin ac\u0131yor, mutluluklar\u0131n\u0131 tan\u0131mlarken hangi isimler, hangi mekanlar canlan\u0131yor g\u00f6z\u00fcnde? Oray\u0131 neden sevmi\u015ftin, o insan\u0131 neden sevmi\u015ftin, neden orada \u00e7al\u0131\u015fmay\u0131 b\u0131rakt\u0131n ya da neden hala bunu okuyorsun? T\u00fcm bunlar\u0131 yapman\u0131 sa\u011flayan \u015fey g\u00f6\u011fs\u00fcn\u00fcn ortas\u0131nda at\u0131\u015flar\u0131n\u0131 hissetti\u011fin bir organ m\u0131 yoksa somut olarak rastla\u015fmad\u0131\u011f\u0131n ama varl\u0131\u011f\u0131n\u0131 hissetti\u011fin bir zihin mi? Yoksa minik bedeninle seninle ya\u015famaya ba\u015flay\u0131p sen \u00f6lene kadar her \u015feyini g\u00f6zeten ya\u015fam dolu bir ruh mu? Ruhun var m\u0131 sevgili okur yoksa ruh demek senin i\u00e7in yaln\u0131zca dinsel bir fenomen mi; t\u00fcm bunlar\u0131 sen mi ya\u015f\u0131yorsun yoksa o mu? <\/p>\n\n\n\n

Bir varm\u0131\u015f, bir yokmu\u015f\u2026 Felsefe \u00f6ncesinde, evrenin sundu\u011fu t\u00fcm sorular\u0131 ve cevaplar\u0131 d\u00fc\u015f\u00fcnen bir grup d\u00fc\u015f\u00fcn\u00fcr, insan ruhunun bedenden ayr\u0131ld\u0131ktan sonra da ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcren canl\u0131 bir soluk oldu\u011funa ve \u00f6l\u00fcmden sonra da var oldu\u011funa inanm\u0131\u015ft\u0131r. \u0130nsan\u0131n canl\u0131l\u0131\u011f\u0131n\u0131 sa\u011flayan ve \u00f6l\u00fcmle birlikte bedeni terk eden ruh, yani psykhe, nefesle ba\u011fda\u015fan bir varl\u0131k olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (D\u00fcr\u00fc\u015fken, 2013). Zihin yolculu\u011fu serisinin bu b\u00f6l\u00fcm\u00fcnde yine psykhe\u2019nin \u00e7e\u015fitli d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan nas\u0131l yorumland\u0131\u011f\u0131n\u0131 anlatmaya devam edece\u011fim ama \u00f6ncelikle ilk b\u00f6l\u00fcmde yer vermemi\u015f oldu\u011fum iki d\u00fc\u015f\u00fcn\u00fcr\u00fc-\u015fairi- anlatmak istiyorum: Homeros ve Pindaros.<\/p>\n\n\n\n

\u0130lk Yunan d\u00fc\u015f\u00fcncesinde akla gelen \u00f6nemli temsilcilerden birisi olan Homeros ruhla ilgili olarak iki \u015feyden bahseder: Psykhe ve Tyhmos. Psykhe Homeros\u2019a g\u00f6re iki \u015fekilde tan\u0131mlan\u0131r: Ya\u015fam ilkesi ve bir \u00f6l\u00fcn\u00fcn g\u00f6lgesi (eidolon). Thymos\u2019u ise Psykhe\u2019den ayr\u0131 tutarak insan\u0131n diyafram\u0131nda yer alan, d\u00fc\u015f\u00fcnme ve duyumsamaya neden olan bir varl\u0131k olarak tan\u0131mlar Homeros (D\u00fcr\u00fc\u015fken, 2013). Bu terim kar\u015f\u0131l\u0131k olarak \u201cisten\u00e7, ruh, zihin\u201d gibi anlamlara gelmektedir. Thuo (kurban etmek) fiilinden t\u00fcreyen Thymos terimi kan\u0131n s\u0131cak \u015fekilde ak\u0131\u015f\u0131na i\u015faret eder. Bilin\u00e7le, kalple ve solukla ili\u015fkilendirilerek g\u00f6rme duyma koku alma gibi duyumlar\u0131n kayna\u011f\u0131 olarak kabul edilir. Duygular ve d\u00fc\u015f\u00fcnceler de\u011fi\u015firse Thymos da de\u011fi\u015fir \u00e7\u00fcnk\u00fc Thymos kanla kar\u0131\u015f\u0131k dinamik bir soluktur ve bu soluk d\u0131\u015far\u0131dan al\u0131nan bir hava de\u011fil, bedenin sa\u011fl\u0131\u011f\u0131na ba\u011fl\u0131 olarak de\u011fi\u015fen buharl\u0131, kanla kar\u0131\u015f\u0131k, soyut bir havad\u0131r. Psykhe ise somut, alg\u0131lanan bir soluktur (D\u00fcr\u00fc\u015fken, 2013).<\/p>\n\n\n\n

Psykhe kavram\u0131n\u0131 kullanan bir di\u011fer d\u00fc\u015f\u00fcn\u00fcr-\u015fair ise Pindaros\u2019tur. Ona g\u00f6re insan bedeni \u00f6l\u00fcm \u00e7a\u011fr\u0131s\u0131na boyun e\u011fdikten sonra geriye \u201cEidolon\u201d yani hayal kal\u0131r. \u0130nsan bedeni aktifken bu hayal uykudad\u0131r ve insana ne\u015fe ve \u00fcz\u00fcnt\u00fc yaratan tanr\u0131sal kararlar\u0131 bildirir. Yani, insan bedeninde uyur halde olan ikinci bir \u201cben\u201d vard\u0131r ve tanr\u0131sal k\u00f6kenli olarak kabul edilen bu \u201cben\u201d hayal olarak tan\u0131mlan\u0131r (D\u00fcr\u00fc\u015fken, 2013). Ancak daha sonra \u0130.\u00d6. 6 yy. Orphik eserlerinde rastlanan \u201cpsykhe\u201d kavram\u0131 Homeros ve Pindaros\u2019un g\u00f6r\u00fc\u015flerinden farkl\u0131la\u015farak r\u00fczg\u00e2r\u0131n solu\u011funda ta\u015f\u0131nan ve ya\u015fam\u0131n ba\u015flang\u0131c\u0131nda insan\u0131n i\u00e7ine n\u00fcfuz eden bir \u00f6zellik ta\u015f\u0131yacak ve Anaksimenes\u2019in de s\u00f6z etmi\u015f oldu\u011fu \u201chavay\u0131 ya\u015fam ilkesi olarak g\u00f6rme\u201d anlay\u0131\u015f\u0131na \u00f6nc\u00fcl\u00fck edecek fikir olacakt\u0131r (D\u00fcr\u00fc\u015fken, 2013). <\/p>\n\n\n\n

Daha sonralardan ortaya \u00e7\u0131kan ve Aristoteles\u2019in \u201cRuh \u00dczerine\u201d isimli kitab\u0131nda yer verilen ruh g\u00f6r\u00fc\u015fleri aras\u0131nda \u201cuyum ve kendi kendine hareket\u201d g\u00f6r\u00fc\u015f\u00fc yer al\u0131r. Bu g\u00f6r\u00fc\u015fe sahip isimlerden birisi ise Empedokles\u2019tir. Ona g\u00f6re ruhun yeri kalptir \u00e7\u00fcnk\u00fc kalp evreni olu\u015fturan d\u00f6rt ana maddeye (toprak, su, hava ate\u015f) sahip tek organd\u0131r (Dirmilli, 2019). Ayr\u0131ca Empedokles evrendeki her \u015feye canl\u0131l\u0131k y\u00fckler \u00e7\u00fcnk\u00fc ona g\u00f6re \u201cHer \u015fey d\u00fc\u015f\u00fcn\u00fcr, haz duyar ve ac\u0131 \u00e7eker\u201d (Arslan, 2016, s. 283). Evrendeki her \u015fey canl\u0131d\u0131r \u00e7\u00fcnk\u00fc her \u015fey d\u00f6rt ana maddenin sevgiyle birle\u015fip nefretle ayr\u0131lmas\u0131ndan olu\u015fur. Bu sebeple her \u015feyin i\u00e7inde haz duyan, ac\u0131 \u00e7eken bir \u015fey vard\u0131r. E\u011fer evrendeki her \u015fey canl\u0131 ise canl\u0131l\u0131\u011f\u0131 sa\u011flayan ruh, evrendeki her \u015feyde de bulunmaktad\u0131r. Empedokles benzer benzerle bilinir mant\u0131\u011f\u0131ndan yola \u00e7\u0131karak g\u00f6z\u00fcn nesneleri alg\u0131lamas\u0131 \u00f6rne\u011fini verir. \u0130\u00e7 k\u0131sm\u0131 ate\u015ften, d\u0131\u015f \u015feffaf k\u0131sm\u0131 ise sudan olu\u015fan g\u00f6z\u00fcn varl\u0131klar\u0131 g\u00f6rmemizi sa\u011flamas\u0131n\u0131n; nesnelerden yans\u0131yan \u0131\u015f\u0131k ve bizden \u00e7\u0131kan \u0131\u015f\u0131nlar\u0131n kesi\u015fmesiyle ger\u00e7ekle\u015fti\u011fini s\u00f6yler. Yine her varl\u0131\u011f\u0131n yap\u0131s\u0131na g\u00f6re bu alg\u0131lama se\u00e7enekleri, d\u00fc\u015f\u00fcnme, haz ve ac\u0131 da dahil edilerek de\u011fi\u015fmektedir (Dirmilli, 2019). <\/p>\n\n\n\n

Bir di\u011fer \u015fekilde ruhun hareket eden bir say\u0131, bir birlik oldu\u011funu \u00f6ne s\u00fcren g\u00f6r\u00fc\u015f\u00fcn en \u00f6nemli temsilcilerinden birisi de Pythagoras\u00e7\u0131lar\u2019d\u0131r. Onlara g\u00f6re her \u015feyin ana maddesi (arkhe) say\u0131d\u0131r. Aristoteles ruhun hareket eden bir birlik oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00e7e\u015fitli arg\u00fcmanlarla ele\u015ftirerek yetersiz bulur (Aristoteles, 2014). Her \u015feyde ruhun bulundu\u011fu g\u00f6r\u00fc\u015f\u00fcne sahip Thales\u2019e g\u00f6re ise evrenin ana maddesi (arkhe) sudur. Su kendili\u011finden canl\u0131 olan bir varl\u0131k oldu\u011fu i\u00e7in kendi kendine de\u011fi\u015fip t\u00fcrl\u00fc bi\u00e7imler al\u0131r. Bu sebeple su ve suda bulunan her \u015fey canl\u0131d\u0131r ve yarat\u0131c\u0131d\u0131r (G\u00f6kberk, 2011, s. 21). Yani Thales\u2019e g\u00f6re her \u015feyin tanr\u0131larla dolu oldu\u011fu d\u00fc\u015f\u00fcncesinin nedeni ruhun her \u015feye kar\u0131\u015fm\u0131\u015f olmas\u0131 olarak a\u00e7\u0131klan\u0131r.  <\/p>\n\n\n\n

\u015eu anda ger\u00e7ek oldu\u011funu kabul etti\u011fimiz hi\u00e7bir \u015fey \u015fu anki haliyle ortaya \u00e7\u0131kmad\u0131, sevgili okur. Evren, t\u00fcm bilinmezliklerini s\u0131ral\u0131 kap\u0131lar halinde \u00e7\u0131kar\u0131yor insanl\u0131\u011f\u0131n kar\u015f\u0131s\u0131na. Bildi\u011fimiz her \u015fey evrenin k\u00fc\u00e7\u00fck bir s\u0131rr\u0131; kendi benli\u011fimiz de buna dahil. Bu s\u0131rlar\u0131 \u00e7\u00f6zmek ise insanl\u0131\u011f\u0131n o kap\u0131ya ellerini uzat\u0131p a\u00e7mas\u0131yla, d\u00fc\u015f\u00fcnmesiyle, ara\u015ft\u0131rmas\u0131yla, tart\u0131\u015fmas\u0131yla ger\u00e7ekle\u015febiliyor ancak. D\u00fc\u015f\u00fcn sevgili okur; varl\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn, ruhunu d\u00fc\u015f\u00fcn, \u201csen\u201d diye bildi\u011fin \u015feyi d\u00fc\u015f\u00fcn\u2026 Kald\u0131r\u0131p ba\u015f\u0131n\u0131 g\u00f6ky\u00fcz\u00fcne sor kendine, sen evrenin hangi k\u00fc\u00e7\u00fck s\u0131rr\u0131s\u0131n? <\/p>\n\n\n\n

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

Kaynak\u00e7a:<\/strong><\/h4>\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

Arslan, A. (2016). \u0130lk\u00e7a\u011f Felsefe Tarihi Aristoteles<\/em> (5 b.). \u0130stanbul: \u0130stanbul Bilgi \u00dcniversitesi Yay\u0131nlar\u0131.<\/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\n\n\n

D\u00fcr\u00fc\u015fken, \u00c7. (2013, Temmuz 30). Antik\u00e7a\u011f’da Psykhe Kavram\u0131na Genel Bir Bak\u0131\u015f. Felsefe Ar\u015fivi 0<\/em>.<\/p>\n\n\n\n

G\u00f6kberk, M. (2011). Felsefe Tarihi<\/em> (21 b.). \u0130stanbul: Remzi Kitabevi.<\/p>\n","protected":false},"excerpt":{"rendered":"

”D\u00fc\u015f\u00fcn sevgili okur; varl\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn, ruhunu d\u00fc\u015f\u00fcn, \u201csen\u201d diye bildi\u011fin \u015feyi d\u00fc\u015f\u00fcn\u2026 Kald\u0131r\u0131p ba\u015f\u0131n\u0131 g\u00f6ky\u00fcz\u00fcne sor kendine, sen evrenin hangi k\u00fc\u00e7\u00fck s\u0131rr\u0131s\u0131n?”<\/p>\n","protected":false},"author":57,"featured_media":3028,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,1],"tags":[],"yoast_head":"\nZihin Yolculu\u011fu B\u00f6l\u00fcm 2: Sen Evrenin Hangi S\u0131rr\u0131s\u0131n? | Ak\u0131l Defterim<\/title>\n<meta name=\"description\" content=\"Psikoloji \u00f6\u011frencilerinin kaleminden yaz\u0131lar.\" \/>\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.tpocg.org\/blog\/zihin-yolculugu-bolum-2-sen-evrenin-hangi-sirrisin\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Zihin Yolculu\u011fu B\u00f6l\u00fcm 2: Sen Evrenin Hangi S\u0131rr\u0131s\u0131n? 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