{"id":475,"date":"2017-03-01T16:59:38","date_gmt":"2017-03-01T14:59:38","guid":{"rendered":"http:\/\/jineoloji.eu\/tr\/?p=475"},"modified":"2017-03-01T17:28:30","modified_gmt":"2017-03-01T15:28:30","slug":"soezuen-koekue-ile-anlam-bilime-dogru","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/soezuen-koekue-ile-anlam-bilime-dogru\/","title":{"rendered":"S\u00d6Z\u00dcN K\u00d6K\u00dc \u0130LE ANLAM B\u0130L\u0130ME DO\u011eRU"},"content":{"rendered":"

HEVAL RUMET<\/span><\/span><\/h4>\n

<\/a> Ya\u015fam suda ba\u015flad\u0131 tek h\u00fccrelilerle\u2026 Binlerce y\u0131ll\u0131k bir evrimle karada devam eder bu tekh\u00fccreli ya\u015fam ve do\u011fa karasal iklim bulu\u015fmas\u0131 ile kendisini sentezler. Her yaprakta, her \u00e7i\u00e7ekte, her bitkide yeni sentezler ve yarat\u0131mlarla kendisini yeniler ya\u015fam. D\u00fcz \u00e7izgisel olmayan zaman\u0131n d\u00f6ng\u00fcsel evrimi, do\u011fada kendisini s\u00fcrekli sentezler ve yeniler.<\/span><\/span><\/p>\n

\u00c7ok h\u00fccrelilere aktar\u0131r kendisini ve havada, karada, denizde, yer alt\u0131nda, atmosferin ve g\u00fcne\u015fin ula\u015fabildi\u011fi her yerde kendisini var k\u0131lar bu d\u00f6ng\u00fc. Ta ki; insan denilen senteze ula\u015fana dek bu d\u00f6ng\u00fc devam eder. Ak\u0131\u015fkan ve \u00e7ok devinimli, her yarat\u0131m\u0131n kendi i\u00e7indeki ahengi temelinde geli\u015fen bu s\u00fcre\u00e7 \u00e7ok fazla di\u015fil bir karaktere benzemektedir. Kendisini yaratan ve bir sonraki yarat\u0131ma zemin sunan kad\u0131n bedeni ve do\u011fan\u0131n ayn\u0131l\u0131\u011f\u0131 insan\u0131 hem \u00fcrpertiyor hem de hayrete d\u00fc\u015f\u00fcr\u00fcyor de\u011fil mi?<\/span><\/span><\/p>\n

Bu d\u00f6ng\u00fc do\u011fan\u0131n sentezinin sonucu olarak kad\u0131n\u0131n ve kad\u0131n toplumunun yani kad\u0131n-erke\u011fin ya\u015fam bi\u00e7imine ula\u015f\u0131r. Bu g\u00fcn\u00fc bir sonu\u00e7 olarak varsayarsak \u015fu soruya gidebilir miyiz acaba?<\/span><\/span><\/p>\n

Toplumsall\u0131\u011f\u0131n geli\u015fiminde bireylerin birbirleri ile ileti\u015fimleri nas\u0131ld\u0131? Simgesel dil kullan\u0131ld\u0131\u011f\u0131 s\u00f6ylenir. G\u0131rtlaks\u0131 sesler \u00e7\u0131kar\u0131ld\u0131\u011f\u0131, bedensel i\u015faretlerin geli\u015fti\u011fi s\u00f6ylenir. Fakat g\u0131rtlaktan ve a\u011f\u0131zdan \u00e7\u0131kan ilk s\u00f6z ne olabilir acaba? Ya da hangi cinsin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde a\u011f\u0131zdan s\u00f6z \u00e7\u0131kt\u0131. A\u011f\u0131zdan s\u00f6z \u00e7\u0131kt\u0131 demek asl\u0131nda kusmaya benzer bir \u015fey gibi oluyor. G\u00fcn\u00fcm\u00fczde a\u011f\u0131zdan \u00e7\u0131kan s\u00f6z ezberlenmi\u015f, kal\u0131pla\u015fm\u0131\u015f, binlerce y\u0131ld\u0131r kullan\u0131lan s\u00f6zlerdir. Bu binlerce y\u0131l \u00f6nce d\u00fc\u015f\u00fcn\u00fclerek, a\u011f\u0131z\u0131n ve dilin fizik yap\u0131s\u0131n\u0131n fark\u0131na vararak ve her kelimeyi ifade edecek bi\u00e7imsel ve g\u00f6rsel \u015f\u00f6lenler yaratarak s\u00f6z \u00fcretme sanat\u0131 nas\u0131l geli\u015fti, merak uyand\u0131ran ve s\u00fcrekli ara\u015ft\u0131r\u0131lan bir konudur.<\/span><\/span><\/p>\n

D\u00fc\u015f\u00fcnerek s\u00f6ylenen ilk s\u00f6z, ilk anlam, ilk bilim tecr\u00fcbesi g\u00fcn\u00fcm\u00fcze kadar geldi. Fakat s\u00f6z\u00fcn bi\u00e7imi kald\u0131, kuru harflere hapsedildi, anlam\u0131 \u00e7arp\u0131t\u0131ld\u0131. \u0130\u00e7i bo\u015falt\u0131lan s\u00f6z\u00fcn eylemi de yani ya\u015fam ve toplumsall\u0131kda \u00e7arp\u0131t\u0131ld\u0131. Cinsler cinsiyet\u00e7i s\u00f6ze indirgendi. Bizde i\u00e7eri\u011fi bo\u015falt\u0131lan ve di\u015fil yap\u0131s\u0131ndan soyutlanan s\u00f6z\u00fcn k\u00f6k\u00fcn\u00fcn pe\u015fine d\u00fc\u015ft\u00fck. Binlerce s\u00f6z\u00fcn y\u00fczbinlerce anlam\u0131 t\u00fcretilmi\u015f. Biz orijinine ula\u015fana kadar aray\u0131\u015f\u0131m\u0131za devam edece\u011fiz. Hemen bir sonuca ve bir yarg\u0131ya ba\u011flamadan bu aray\u0131\u015f\u0131m\u0131z\u0131 s\u00fcrd\u00fcrece\u011fiz. Bir s\u00f6z\u00fcn bir dildeki ve d\u00f6nemdeki anlam\u0131 ba\u015fka iken ba\u015fka dil ve d\u00f6nemdeki anlam\u0131 de\u011fi\u015febilmektedir. De\u011fi\u015fik ya\u015fam bi\u00e7imi ve dokunulmazl\u0131klar\u0131 da beraberinde getirmektedir. S\u00f6z\u00fcn yaratt\u0131\u011f\u0131 ya\u015fam bi\u00e7imi toplumlar\u0131n k\u00fclt\u00fcr\u00fcn\u00fc, inan\u00e7lar\u0131n\u0131, ahlak\u0131n\u0131, eti\u011fini, esteti\u011fini de belirlemektedir ayn\u0131 zamanda.<\/span><\/span><\/p>\n

Ara\u015ft\u0131rmam\u0131zda kelimelerin k\u00f6kenine inerken ve anlamlar\u0131na g\u00f6re tekrar sade bir ya\u015fam ak\u0131\u015f\u0131na ba\u015flarken asl\u0131nda bu \u00e7al\u0131\u015fman\u0131n etimoloji ve epistemolojisini yapaca\u011f\u0131z. Etimoloji k\u00f6ken bilimi oluyor. Kendi k\u00f6klerimiz \u00fczerinde anlam bilimle yeniden ye\u015fermeyi ama\u00e7layaca\u011f\u0131z. Etimolojinin K\u00fcrt\u00e7esi PEYVZAN\u0130 dir. Asl\u0131nda kurt\u00e7esi bize daha tan\u0131d\u0131k ve yak\u0131n geldi\u011finden bundan sonra Peyvzani yi kullanaca\u011f\u0131z.<\/span><\/span><\/p>\n

Ayn\u0131 zamanda ara\u015ft\u0131rmam\u0131z\u0131n as\u0131l hedefi olan Anlam Bilimi ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015f\u0131rken EP\u0130STEMOLOJ\u0130 yapaca\u011f\u0131z. Epistemoloji kelimesi Frans\u0131zcad\u0131r. Bilgi kuram\u0131 anlam\u0131nda kullan\u0131lmaktad\u0131r. Kurt\u00e7es\u00ee ZAN\u00ceNNAS\u00ce olarak b\u00eel\u00eenmekted\u00eer. Bilgimizi s\u00f6zlerin ger\u00e7ek anlamlar\u0131yla bulu\u015fturarak kuraca\u011f\u0131z. Bizim fark\u0131m\u0131z JINEOLOJ\u0130K bak\u0131\u015f a\u00e7\u0131m\u0131zda, d\u00fc\u015f\u00fcncemizde ve yorumumuzda olacak.<\/span><\/span><\/p>\n

Ya\u015fam, anlam ve s\u00f6z\u00fcn k\u00f6k\u00fc olan ve t\u00fcm bunlar\u0131n en do\u011fal halini uygulayan Te\u015fili teyzemiz etimoloji ve epistemoloji kavramlar\u0131n\u0131 kullanmam\u0131\u015ft\u0131r b\u00fcy\u00fck ihtimalle. Fakat bizler b\u00eerb\u00eer\u00eem\u00eez\u00ee anlamak \u00ee\u00e7\u00een bu kavramlari b\u00eer \u00eelet\u00ee\u015f\u00eem araci olarak kullanacagiz.<\/span><\/span><\/p>\n

Biz aray\u0131\u015f\u0131m\u0131za ba\u015flay\u0131p devam ederken JINEOLOJ\u0130 sitemiz ve logo daki teyzemiz bize rehberlik edecek. Bizimle bulu\u015fmak isteyen ve her s\u00f6ze s\u00f6z katan, kad\u0131nca ya\u015fama ve bilime anlam vermek isteyen kad\u0131nlar\u0131n ilgisi daha tamamlay\u0131c\u0131 olacakt\u0131r. Bu nedenle bu \u00e7al\u0131\u015fman\u0131n bir b\u00f6l\u00fcm\u00fcne S\u00d6Z\u00dcN K\u00d6K\u00dc\u2019n\u00fc ekledik. Biz tanr\u0131n\u0131n ad\u0131 ile oku demeyece\u011fiz. Biz \u0131\u015f\u0131\u011fa ol denildi de oldu da demeyece\u011fiz. Biz d\u00fc\u015f\u00fcnen insan\u0131n yaratt\u0131\u011f\u0131 kavram\u0131n ger\u00e7ek anlam\u0131n\u0131 bulma ve ya\u015fam\u0131 ger\u00e7ek s\u00f6zle bulu\u015fturma aray\u0131\u015f\u0131na girece\u011fiz. Belki \u0131\u015f\u0131klar bah\u00e7esinde \u0131\u015f\u0131k oluruz. Belki ate\u015fgedeler de, s\u00f6z\u00fc ate\u015fle ar\u0131nd\u0131r\u0131r\u0131z. Belki JIN-J\u00ceYANIN farkl\u0131 tan\u0131mlar\u0131 ile bulu\u015furuz. Daha yeni ba\u015fl\u0131yoruz, ama y\u00fcrekten ba\u015fl\u0131yoruz. Kad\u0131n s\u00f6z\u00fc vererek ba\u015fl\u0131yoruz. Bu aray\u0131\u015fta her d\u00f6nemin kendine has materyali vard\u0131r. Bizim ara\u015ft\u0131ma y\u00f6ntemimiz d\u00f6rt a\u015famal\u0131 olacakt\u0131r. Her s\u00f6z\u00fc ara\u015ft\u0131r\u0131rken Mitoloji, Din, Felsefe ve Bilimde ge\u00e7irdikleri a\u015famalar\u0131 ele al\u0131rken, g\u00fcn\u00fcm\u00fcze kadar gelen ve g\u00fcnl\u00fck olarak kullan\u0131m bi\u00e7imlerine de bakaca\u011f\u0131z. S\u00f6z\u00fcn ilk hali ve son halini inceledi\u011fimizde anlam ve anlams\u0131zl\u0131\u011f\u0131n\u0131 daha iyi anlayabiliyece\u011fiz. Ara\u015ft\u0131rmam\u0131z\u0131 hi\u00e7bir ayr\u0131nt\u0131ya bo\u011fmadan, tarihin t\u00fcm malzemelerinin i\u00e7inde kaybetmeden s\u00f6z\u00fcn hakikatine ula\u015faca\u011f\u0131m\u0131za inan\u0131yoruz. G\u00fcn\u00fcm\u00fcz\u00fcn bilge ve do\u011fal kad\u0131nlar\u0131n\u0131n anlat\u0131mlar\u0131 ile mitolojide anlat\u0131lanlar\u0131n benzerliklerini \u00e7ok net g\u00f6rece\u011fiz. Bizimle yolculu\u011fa \u00e7\u0131kmak isteyenlere ve bize s\u00f6ylecek, verecek s\u00f6z\u00fc olanlara Keremk\u0131n d\u0131yoruz.<\/span><\/span><\/p>\n

S\u00f6z\u00fcn k\u00f6k\u00fcn\u00fcn yolculu\u011funa \u00e7\u0131karken, bir de \u00d6ZG\u00dcRL\u00dcK YOLDA\u015eIMIZ Say\u0131n ABDULLAH \u00d6calan\u0131n bu s\u00f6zlerini y\u00fcre\u011fimize ak\u0131t\u0131yoruz.<\/span><\/span><\/p>\n

\u201cFizikten biyolojiye kadar baz\u0131 \u00f6nemli bilimsel tan\u0131mlar geli\u015ftirilmi\u015ftir. Hi\u00e7bir d\u00fc\u015f\u00fcnce hareketi, i\u00e7inde ya\u015fan\u0131lan maddi formlardan ba\u011f\u0131ms\u0131z olarak geli\u015femez. \u00d6nemli olan d\u00fc\u015f\u00fcncenin hangi maddi formlar\u0131 yans\u0131tt\u0131\u011f\u0131d\u0131r. Toplumsal ger\u00e7eklik s\u00f6z konusu oldu\u011funda maddi formlar\u0131n kendileri de d\u00fc\u015f\u00fcnce formlar\u0131n\u0131n in\u015fa edilmi\u015f, kurumla\u015fm\u0131\u015f halidir. Toplumsal formlar dil dahil d\u00fc\u015f\u00fcnce, zihniyet oranlar\u0131 y\u00fcksek esnek do\u011falar olarak de\u011ferlendirilmelidir. Esnek do\u011falar d\u00fc\u015f\u00fcnce enerjisinin s\u0131k\u00e7a d\u00f6n\u00fc\u015fmesi ve form kazanmas\u0131yla olu\u015furlar. Bir ilkeye, bir bilince, bir inan\u00e7 dogmas\u0131na inanmadan insan\u0131n ya\u015fam\u0131n\u0131 y\u00fcr\u00fctmesi \u00e7ok zordur. Bu konuda hatal\u0131 olan anlay\u0131\u015f dogmalar\u0131, kat\u0131 ve de\u011fi\u015fmez hakikatler olarak kabul etmektir. <\/b><\/span><\/span><\/em><\/p>\n

\u00d6zlemlerin ve umutlar\u0131n s\u0131n\u0131r\u0131 olmad\u0131\u011f\u0131 gibi ger\u00e7ekle\u015ftirilmesi i\u00e7in bireyin kendisinden ba\u015fka \u00f6n\u00fcnde ciddi bir engeli de yoktur. Yeter ki biraz toplumsal namus, biraz a\u015fk ve ak\u0131l olsun!<\/b><\/em><\/span><\/span><\/p>\n

Bir insan\u0131n ya\u015fam\u0131nda, ya\u015fad\u0131\u011f\u0131 ger\u00e7ekliklerin hakikatine varmak kadar daha de\u011ferli bir \u015fey olamaz. Hakikat aray\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131 en de\u011ferli insan faaliyetidir. \u0130nsan\u0131 \u00f6zetlemek gerekirse hakikat\u0131 m\u00fcmk\u00fcn k\u0131lan varl\u0131kt\u0131r.<\/b><\/em><\/span><\/span><\/p>\n

Hakikat kavray\u0131\u015f\u0131n\u0131n g\u00fc\u00e7lenmesi pratik \u00e7\u00f6z\u00fcmlerin geli\u015ftirilmesi \u00fczerinde de etkisini g\u00f6sterir, daha rafine, estetikle beslenmi\u015f, g\u00fczel geli\u015fme y\u00f6n\u00fcyle zenginle\u015fmi\u015ftir. Toplumsal hakikatlerin bilim, felsefe ve estetikle a\u00e7\u0131klanmas\u0131n\u0131 geli\u015ftirdik\u00e7e daha do\u011fru iyi ve g\u00fczel ya\u015faman\u0131n olanaklar\u0131 da art\u0131yor.\u201d<\/b><\/em> ABDULLAH \u00d6CALAN<\/b><\/sub><\/em><\/span><\/span><\/p>\n

K\u00dcRT SORUNU VE DEMOKRAT\u0130K ULUS \u00c7\u00d6Z\u00dcM\u00dc <\/b><\/sub><\/em><\/span><\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

HEVAL RUMET Ya\u015fam suda ba\u015flad\u0131 tek h\u00fccrelilerle\u2026 Binlerce y\u0131ll\u0131k bir evrimle karada devam eder bu tekh\u00fccreli ya\u015fam ve do\u011fa karasal iklim bulu\u015fmas\u0131 ile kendisini sentezler. Her yaprakta, her \u00e7i\u00e7ekte, her bitkide yeni sentezler ve yarat\u0131mlarla kendisini yeniler ya\u015fam. D\u00fcz \u00e7izgisel olmayan zaman\u0131n d\u00f6ng\u00fcsel evrimi, do\u011fada kendisini s\u00fcrekli sentezler ve yeniler. \u00c7ok h\u00fccrelilere aktar\u0131r kendisini ve […]<\/p>\n","protected":false},"author":1,"featured_media":50,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[32],"tags":[],"class_list":["post-475","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-tirki"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/475","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/comments?post=475"}],"version-history":[{"count":1,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/475\/revisions"}],"predecessor-version":[{"id":476,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/475\/revisions\/476"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/50"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=475"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=475"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=475"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}