{"id":14746,"date":"2024-01-19T16:22:51","date_gmt":"2024-01-19T13:22:51","guid":{"rendered":"https:\/\/blog.ulubat.org\/?p=14746"},"modified":"2024-01-19T16:22:54","modified_gmt":"2024-01-19T13:22:54","slug":"anaksimenes-milet-okulunun-son-uyesi","status":"publish","type":"post","link":"https:\/\/blog.ulubat.org\/index.php\/genel\/anaksimenes-milet-okulunun-son-uyesi\/","title":{"rendered":"Anaksimenes: Milet Okulunun Son \u00dcyesi<\/strong>"},"content":{"rendered":"
\n
\"\"<\/figure><\/div>\n\n\n

Ya\u015fam\u0131:<\/strong><\/h2>\n\n\n\n

Eurystratos\u2019un o\u011flu Miletli Anaksimenes, aktar\u0131lanlara g\u00f6re Thales ve Anaksimandros\u2019la \u00e7a\u011fda\u015ft\u0131r (Fikirlerinin benzer fazlaca y\u00f6n\u00fc olmas\u0131 bunu do\u011frular nitelikte) ve Anaksimandros\u2019un \u201cyard\u0131mc\u0131s\u0131\u201d olmu\u015ftur.<\/p>\n\n\n

\n
\"\"<\/figure><\/div>\n\n\n

Arkhesi:<\/strong><\/h2>\n\n\n\n

Anaksimandros\u2019un arkhe olarak g\u00f6rd\u00fc\u011f\u00fc madde havayd\u0131. Thales\u2019ten itibaren s\u0131rayla Anaksimandros ve Anaksimenes\u2019e ge\u00e7tiyseniz bunun Anaksimandros\u2019un Apeiron\u2019una g\u00f6re bir geriye gidi\u015f oldu\u011funu d\u00fc\u015f\u00fcnebilirsiniz ki bunu d\u00fc\u015f\u00fcnmekte k\u0131smen hakls\u0131n\u0131z ancak Anaksimandros havay\u0131 se\u00e7erken ona bir \u201cz\u0131t\u201d atfetmemi\u015ftir.<\/p>\n\n\n\n

Bununla beraber Anaksimandros\u2019un havan\u0131n s\u0131n\u0131rs\u0131z oldu\u011funu s\u00f6ylemi\u015f ve kendisinden \u00f6nceki iki teorinin ortak yanlar\u0131n\u0131 bulu\u015ftururken ba\u015fka \u00f6nemli bir \u015fey yapm\u0131\u015ft\u0131r. O da havan\u0131n di\u011fer her \u015feyin kayna\u011f\u0131 olmas\u0131 mekani\u011fini a\u00e7\u0131klarken \u201cspektrum\u201d \u015feklinde d\u00fc\u015f\u00fcnmesidir. Yani havan\u0131n kendisi d\u0131\u015f\u0131ndaki her \u015feyi yo\u011funlu\u011funun azalmas\u0131 veya \u00e7o\u011falmas\u0131yla olu\u015fturdu\u011funu belirtmi\u015ftir; havan\u0131n yo\u011fu\u015farak ya\u011fmuru olu\u015fturmas\u0131 veya en yo\u011fun k\u0131vam\u0131na gelerek topra\u011f\u0131, gezegenleri olu\u015fturmas\u0131 bunlara \u00f6rnektir. Bu d\u00fc\u015f\u00fcnce \u015fahsen benim \u00f6nemli buldu\u011fum bir geli\u015fme \u00e7\u00fcnk\u00fc maddelerin g\u00fcnl\u00fck hayatta niteliksel ve nispeten daha subjektif olan \u00f6zelliklerini somut bir eksende a\u00e7\u0131klamaya y\u00f6nelik benim bildi\u011fim ilk \u00e7aba budur.<\/p>\n\n\n\n

\u00d6rnek vermek gerekirse g\u00fcnl\u00fck hayatta havaya s\u0131cak desek de asl\u0131nda fiziksel olarak \u00f6l\u00e7t\u00fc\u011f\u00fcm\u00fczde bizim anlay\u0131\u015flar\u0131m\u0131zdan tamamen ba\u011f\u0131ms\u0131z derece gibi bir de\u011fer kar\u015f\u0131m\u0131za \u00e7\u0131kacakt\u0131r. Anaksimenes de bu evrendeki her farkl\u0131l\u0131\u011f\u0131 havan\u0131n yo\u011funlu\u011fu gibi somut bir de\u011fere dayand\u0131rarak bence g\u00fcn\u00fcm\u00fcz bilimsel d\u00fc\u015f\u00fcncesi i\u00e7in devasa bir ad\u0131m atm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Peki Anaksimenes\u2019i arkhe olarak havay\u0131 se\u00e7meye ne itmi\u015ftir?<\/em><\/strong><\/p>\n\n\n\n

\u00d6ncelikle Milet Okulu\u2019nun arkhe i\u00e7in hep son derece dinamik yap\u0131da bir arkhe se\u00e7meye y\u00f6neldi\u011fini g\u00f6rebiliriz. Su; \u00e7e\u015fitli formlara sahip, hayat\u0131n her yerinde kendini belli eden bir maddedir. T\u0131pk\u0131 hava gibi ancak hava hakk\u0131nda ba\u015fka bir dikkat \u00e7ekici nokta da Yunancadaki \u201cpsykhe\u201d yani \u201cruh\u201dun ayn\u0131 zamanda nefesi betimlemek i\u00e7in kullan\u0131lmas\u0131d\u0131r yani insanlar Anaksimenes\u2019ten \u00f6nce de insanlar\u0131n ald\u0131\u011f\u0131 solukla ruh\/ya\u015fam ba\u011fda\u015ft\u0131rmas\u0131 kurdu\u011fu barizdir. Benzer bir durum Arap\u00e7ada \u201cnefs\u201d s\u00f6zc\u00fc\u011f\u00fc i\u00e7in de ge\u00e7erlidir. K\u0131sacas\u0131 Anaksimenes havan\u0131n hem t\u00fcm evrende s\u00fcrekli de\u011fi\u015ferek farkl\u0131 varl\u0131klara \u00f6nc\u00fcll\u00fck eden arkhe oldu\u011funa hem de insan\u0131n kendi benli\u011fini olu\u015fturdu\u011funa inan\u0131yordu. Bu makro(evren)-mikro(insan) d\u00fcnyalar anlay\u0131\u015f\u0131 tarihte bir\u00e7ok yerde daha kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Yaz\u0131y\u0131 yazarken benim akl\u0131ma ilk gelen Da Vinci\u2019nin insan\u0131n arterlerini do\u011fadaki \u0131rmaklara benzeti\u015fi oldu.<\/p>\n\n\n

\n
\"\"<\/figure><\/div>\n\n\n
\"\"<\/figure>\n\n\n\n

Anaksimenes\u2019in bu konu hakk\u0131nda s\u00f6ylemlerinin aktar\u0131m\u0131ysa \u015f\u00f6yle:<\/p>\n\n\n\n

\u201cNas\u0131l ki hava olan ruhumuz bizi tutmaktaysa, soluk ve havan\u0131n da b\u00fct\u00fcn d\u00fcnyay\u0131 \u00e7evreledi\u011fini s\u00f6ylemekteydi.\u201d<\/p>\n\n\n\n

Astronomisi:<\/strong><\/h2>\n\n\n\n

Anaksimenes\u2019in D\u00fcnya modeli Anaksimandros\u2019a g\u00f6re daha ilkel diyebiliriz, bu sebeplerden baz\u0131lar\u0131 \u015funlard\u0131r:<\/p>\n\n\n\n

1) Anaksimandros\u2019un bence en ufuk a\u00e7\u0131c\u0131 iddias\u0131 olan \u201cbo\u015flukta durma\u201d teorisi Anaksimenes\u2019te yoktur. Onun yerine evrenin de kayna\u011f\u0131 olarak atfetti\u011fi hava d\u00fcnyay\u0131 ta\u015f\u0131makta ve d\u00fcnya bir kapak gibi onun \u00fcst\u00fcnde durmaktad\u0131r.<\/p>\n\n\n\n

2)G\u00fcne\u015fin bat\u0131\u015f ve do\u011fu\u015funu da d\u00fcz bir D\u00fcnya\u2019n\u0131n etraf\u0131nda dola\u015f\u0131rken da\u011flar\u0131n ard\u0131na saklamas\u0131 da bir di\u011fer geriye gitmedir.<\/p>\n\n\n\n

Ancak sadece gerileme yoktur. \u00d6rne\u011fin Anaksimenes Ay, G\u00fcne\u015f ve tutulma ili\u015fkisini g\u00fcn\u00fcm\u00fczdeki isabetlili\u011fiyle a\u00e7\u0131klam\u0131\u015ft\u0131r ve Ay\u2019\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131n G\u00fcne\u015ften faydaland\u0131\u011f\u0131n\u0131 ve tutulman\u0131n sebebinin de G\u00fcne\u015f\u2019le D\u00fcnya aras\u0131na girmesinden kaynakland\u0131\u011f\u0131n\u0131 s\u00f6yleyerek Ay\u2019\u0131 di\u011fer y\u0131ld\u0131zlardan ay\u0131rm\u0131\u015ft\u0131r. Bu tespite hayran kalma konusunda Anaksimenes\u2019in a\u00e7\u0131klamas\u0131n\u0131 bilmedi\u011fim i\u00e7in geri ad\u0131m atsam da bence Anaksimenes\u2019in bu tahmini yapmas\u0131n\u0131 sa\u011flayan \u015fey Ay\u2019\u0131n \u00fczerindeki kraterleri g\u00f6zlemlemi\u015f ve tamamen \u0131\u015f\u0131k h\u00fczmesi olarak g\u00f6r\u00fcnen y\u0131ld\u0131zlardan ay\u0131rm\u0131\u015f olmas\u0131 olabilir. Tabi ki bu sadece bir tahminden ibaret.<\/p>\n\n\n

\n
\"\"
https:\/\/owlcation.com\/humanities\/Natural-Philosophy-of-the-Ancient-Greek-Anaxagoras-of-Clazomenae<\/figcaption><\/figure><\/div>\n\n\n

Ayr\u0131ca Anaksimenes\u2019in modelinde y\u0131ld\u0131zlar da Ay\u2019\u0131n aksine g\u00f6kte sabittir ve bu tema ileriki y\u00fczy\u0131llarda da bir\u00e7ok kaynakta insanl\u0131\u011f\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kacakt\u0131r.<\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n\n\n\n

Milet Okulunun Sonuna Gelirken:<\/em><\/strong><\/p>\n\n\n\n

Milet okuluna dair b\u00fct\u00fcn yaz\u0131lar\u0131mda vurgulad\u0131\u011f\u0131m noktay\u0131 seriyi bitirirken bir daha tekrarlamak isterim: Milet Okulu\u2019nun \u00f6nerdi\u011fi teorilerin g\u00fcn\u00fcm\u00fczdeki do\u011fruluk oranlar\u0131 \u00f6nemli de\u011fildir. \u00d6nemli olan nokta bu ki\u015filerin ge\u00e7mi\u015fteki insanlar\u0131n inan\u00e7lar\u0131n\u0131 ve dogmalar\u0131n\u0131 y\u0131k\u0131p d\u00fc\u015f\u00fcnmeleri, ortaya teori atmalar\u0131, mevcut teorileri ele\u015ftirip geli\u015ftirmeleri ve b\u00f6lgelere \u00f6zg\u00fc ger\u00e7eklerden ziyade evrensel do\u011frular\u0131 aramalar\u0131d\u0131r.<\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde her y\u0131l binlerce makalelik bilgi \u00fcretebiliyor, uzaya \u00e7\u0131kabiliyor, kendi v\u00fccudumuzun i\u00e7erisindeki bir organelin i\u00e7erisindeki molek\u00fclden uzaydaki akla hayale s\u0131\u011fmayan mesafeler \u00fczerine hesaplamalar yapabiliyorsak bence bunlar\u0131n hepsi milattan \u00f6nce 500\u2019l\u00fc y\u0131llarda Ege b\u00f6lgesinde bu entelekt\u00fcel at\u0131l\u0131mlar\u0131 yapan insanlar sayesindedir. Onlar bu koskocaman ate\u015fin ilk k\u0131v\u0131lc\u0131m\u0131d\u0131r.<\/p>\n\n\n\n

Seriyi Bertrand Russel\u2019\u0131n Milet Okulu hakk\u0131nda s\u00f6zlerini al\u0131nt\u0131layarak bitirmek istiyorum:<\/p>\n\n\n\n

\u201cMilet Okulu ba\u015fard\u0131klar\u0131ndan \u00f6t\u00fcr\u00fc de\u011fil, kalk\u0131\u015ft\u0131klar\u0131ndan dolay\u0131 \u00f6nemlidir.\u201d<\/p><\/blockquote>\n\n\n\n

Kaynak\u00e7a:<\/strong><\/em><\/h2>\n\n\n\n

Burnet, John (1892). Early Greek Philosophy<\/em><\/p>\n\n\n\n

Arslan, Ahmet (2006). \u0130lk\u00e7a\u011f Felsefe Tarihi 1\/ Sokrates \u00d6ncesi Yunan Felsefesi. \u0130stanbul Bilgi \u00dcniversitesi Yay\u0131nlar\u0131<\/em><\/p>\n\n\n\n

Russel, Bertrand (2022). Bertrand Russel, \u201cBat\u0131 Felsefesi Tarihi Cilt 1\u201d, Alfa Yay\u0131nlar\u0131, 11. Bask\u0131, \u00c7ev. Ahmet Fethi<\/em><\/p>\n\n\n\n

Zeller, Eduard (1886). Outlines of the History of Greek Philosophy. New York: Routledge. Edited by Wilhelm Nestle.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Ya\u015fam\u0131: Eurystratos\u2019un o\u011flu Miletli Anaksimenes, aktar\u0131lanlara g\u00f6re Thales ve Anaksimandros\u2019la \u00e7a\u011fda\u015ft\u0131r (Fikirlerinin benzer fazlaca y\u00f6n\u00fc olmas\u0131 bunu do\u011frular nitelikte) ve<\/p>\n","protected":false},"author":1773,"featured_media":14764,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"acf":[],"views":133,"_links":{"self":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/14746"}],"collection":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/users\/1773"}],"replies":[{"embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/comments?post=14746"}],"version-history":[{"count":2,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/14746\/revisions"}],"predecessor-version":[{"id":14767,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/14746\/revisions\/14767"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/media\/14764"}],"wp:attachment":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/media?parent=14746"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/categories?post=14746"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/tags?post=14746"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}