{"id":6147,"date":"2020-07-07T20:50:12","date_gmt":"2020-07-07T17:50:12","guid":{"rendered":"http:\/\/blog.ulubat.org\/?p=6147"},"modified":"2020-07-25T17:37:11","modified_gmt":"2020-07-25T14:37:11","slug":"magara-alegorisi-i","status":"publish","type":"post","link":"https:\/\/blog.ulubat.org\/index.php\/genel\/magara-alegorisi-i\/","title":{"rendered":"MA\u011eARA ALEGOR\u0130S\u0130 I"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

Ma\u011fara Alegorisi, \n2396 y\u0131l \u00f6nce Platon\u2019un yazd\u0131\u011f\u0131 \u201c Devlet\u201d isimli eserinin 7. Kitab\u0131nda\nyer alan bir hik\u00e2yedir. Bu hikayeyi y\u00fczy\u0131llard\u0131r \u00fczerinde konu\u015fulacak ve\nhakk\u0131nda sayfalarca yaz\u0131 yaz\u0131lacak kadar \u00f6nemli hale getiren \u015fey ise Platon\u2019un\nfelsefesi hakk\u0131nda i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 benzetmeler.<\/p>\n\n\n\n

\u201c\u0130dealar Kuram\u0131\u201d ve \u201cE\u011fitim\u201d \u00fczerine Platon\u2019un d\u00fc\u015f\u00fcncelerinin\ntemelini, Sokrates\u2019in \u00e7evresindekilerle kurdu\u011fu diyaloglarla a\u00e7\u0131klamaya\n\u00e7al\u0131\u015ft\u0131\u011f\u0131 bu alegoriye gelin beraber bakal\u0131m.<\/p>\n\n\n\n

Alegori Sokrates\u2019in ma\u011fara betimlemesiyle ba\u015fl\u0131yor. <\/p>\n\n\n\n

\u201cYeralt\u0131nda ma\u011farams\u0131 bir yer, i\u00e7inde insanlar. \u00d6nde\nboydan boya \u0131\u015f\u0131\u011fa a\u00e7\u0131lan bir giri\u015f\u2026 \u0130nsanlar \u00e7ocukluklar\u0131ndan beri\nayaklar\u0131ndan, boyunlar\u0131ndan zincire vurulmu\u015f, bu ma\u011farada ya\u015f\u0131yorlar. Ne\nk\u0131m\u0131ldanabiliyor ne de burunlar\u0131n\u0131n ucundan ba\u015fka bir yer g\u00f6rebiliyorlar. \u00d6yle\ns\u0131k\u0131 s\u0131k\u0131ya ba\u011flanm\u0131\u015flar ki, kafalar\u0131n\u0131 bile oynatam\u0131yorlar. Y\u00fcksek bir yerde\nyak\u0131lm\u0131\u015f bir ate\u015f par\u0131ld\u0131yor arkalar\u0131nda. Mahpuslarla ate\u015f aras\u0131nda dimdik bir\nyol var. Bu yol boyunca al\u00e7ak bir duvar, hani \u015fu kukla oynatanlar\u0131n\nseyircilerle kendi aras\u0131na koyduklar\u0131 ve \u00fcst\u00fcnde marifetlerini g\u00f6sterdikleri bir\nb\u00f6lme var ya, onun gibi bir duvar. B\u00f6yle bir yeri getirebiliyor musun g\u00f6z\u00fcne?\u201d<\/em><\/p>\n\n\n\n

Platon, insanlar\u0131n zincirlerle tamamen esir edildi\u011fi bir\nma\u011faradan bahseder. \u00d6yle ki, burada ba\u015flar\u0131n\u0131 bile oynatamazlar. Tek\ng\u00f6rebildikleri ise arkalar\u0131ndaki ate\u015f sayesinde kar\u015f\u0131lar\u0131ndaki duvara yans\u0131yan\ng\u00f6lgelerdir. Ma\u011faran\u0131n \u00f6n\u00fcnden ge\u00e7en hayvanlar, ara\u00e7lar, insanlar vb. her \u015feyin\nsadece g\u00f6lgesini g\u00f6rebilirken \u00e7\u0131kard\u0131klar\u0131 sesleri de onlar\u0131n ger\u00e7ek isimleri\nsan\u0131rlar.<\/p>\n\n\n\n

\u201cAma t\u0131pk\u0131 bizler gibi! Bu durumdaki insanlar kendilerini\nve yanlar\u0131ndakileri nas\u0131l g\u00f6r\u00fcrler. Ancak arkalar\u0131ndaki ate\u015fin ayd\u0131nl\u0131\u011f\u0131yla\nma\u011farada kar\u015f\u0131lar\u0131na vuran g\u00f6lgeleri g\u00f6rebilirler, de\u011fil mi?\u201d<\/em><\/p>\n\n\n\n

Ma\u011faradakiler i\u00e7in d\u00fcnya, g\u00f6rd\u00fckleri g\u00f6lgeler ve onlara kendilerinin\nverdi\u011fi isimlerden ibarettir. Bu g\u00f6lge ve isimlerin ger\u00e7ekli\u011fine ise k\u00f6r\u00fc\nk\u00f6r\u00fcne inan\u0131rlar. <\/p>\n\n\n\n

\u201c Bu adamlar\u0131n zincirlerini \u00e7\u00f6zer, bilgisizliklerine son verirsen, her \u015feyi oldu\u011fu gibi g\u00f6r\u00fcrlerse ne yaparlar?\u201d<\/em> diye devam ediyor Platon alegorisine. <\/p>\n\n\n\n

Ve ma\u011faradakilerden birinin zincirlerini \u00e7\u00f6zd\u00fc\u011f\u00fcm\u00fcz\u00fc varsayarak anlatmaya devam ediyor. <\/p>\n\n\n\n

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

 Zincirlerini\n\u00e7\u00f6zd\u00fc\u011f\u00fcm\u00fcz ki\u015fiyi, aya\u011fa kald\u0131r\u0131p, onu ma\u011faran\u0131n \u00e7\u0131k\u0131\u015f\u0131na getirdi\u011fimizi\nd\u00fc\u015f\u00fcnelim. B\u00f6ylece \u00f6nce sadece g\u00f6lgeleri olu\u015fturan ate\u015fi ve ate\u015fin etraf\u0131ndaki\nnesneleri g\u00f6rebilsin.<\/p>\n\n\n\n

Elbette bunca zaman karanl\u0131kta ya\u015fam\u0131\u015f biri i\u00e7in ayd\u0131nl\u0131k\nac\u0131 verici olacakt\u0131r. Ger\u00e7ek sand\u0131\u011f\u0131 g\u00f6lgelerin as\u0131l hallerine bakarken g\u00f6zleri\nkama\u015facak ve hayretler i\u00e7erisinde kalacakt\u0131r. <\/p>\n\n\n\n

Daha da ileri gidelim ve onu ma\u011faradan tamamen \u00e7\u0131kartal\u0131m. Ona; ger\u00e7ek a\u011fa\u00e7lar\u0131n, nehirlerin, \u00e7i\u00e7eklerin, kayalar\u0131n oldu\u011fu d\u00fcnyay\u0131 g\u00f6sterelim. <\/p>\n\n\n\n

Ma\u011faradan \u00e7\u0131kt\u0131\u011f\u0131nda yukar\u0131daki d\u00fcnyada gidece\u011fi ilk yer,\nbug\u00fcne kadar ger\u00e7ek sand\u0131\u011f\u0131 g\u00f6lgelerin yan\u0131 olacakt\u0131r. Ama bir s\u00fcre sonra -her\nne kadar sanc\u0131l\u0131 bir s\u00fcre\u00e7 de olsa- ger\u00e7ek nesnelerle g\u00f6lgeler aras\u0131ndaki fark\u0131\nay\u0131rt edebilecek duruma gelecektir. B\u00f6ylece ger\u00e7eklerinin canl\u0131l\u0131\u011f\u0131,\nparlakl\u0131\u011f\u0131na al\u0131\u015f\u0131r ve g\u00f6zlerini yukar\u0131 kald\u0131r\u0131p g\u00f6ky\u00fcz\u00fcn\u00fc, bulutlar\u0131, g\u00f6kku\u015fa\u011f\u0131n\u0131,\nay\u0131 ve y\u0131ld\u0131zlar\u0131 izlemeye ba\u015flar. Peki, onu daha da zorlayarak g\u00fcn \u0131\u015f\u0131\u011f\u0131na\nbakmas\u0131n\u0131 sa\u011flarsak ne olur?<\/p>\n\n\n\n

\u00d6nce kar\u015f\u0131 koyar g\u00fcn \u0131\u015f\u0131\u011f\u0131na direkt bakmaya. \u00c7\u00fcnk\u00fc bu ona\nac\u0131 verir. G\u00f6zlerine a\u011fr\u0131lar, ba\u015f\u0131na sanc\u0131lar girer.  <\/p>\n\n\n\n

En sonunda ise g\u00fcne\u015fi, art\u0131k yans\u0131malardaki halini de\u011fil\ndirekt g\u00fcne\u015fin kendisini g\u00f6rebilir.<\/p>\n\n\n\n

\u201c \u0130\u015fte ancak o zaman anlayabilir ki, mevsimleri, y\u0131llar\u0131\nyapan g\u00fcne\u015ftir. B\u00fct\u00fcn g\u00f6r\u00fclen d\u00fcnyay\u0131 g\u00fcne\u015f d\u00fczenler. Ma\u011farada onun ve\narkada\u015flar\u0131n\u0131n g\u00f6rd\u00fckleri her \u015feyin as\u0131l kayna\u011f\u0131 g\u00fcne\u015ftir.\u201d <\/em><\/p>\n\n\n\n

Ama hik\u00e2ye elbette burada bitmiyor. \u00c7\u00fcnk\u00fc zincirlerinden\nkurtulan ki\u015fi hala ma\u011farada ya\u015fayan arkada\u015flar\u0131n\u0131 hat\u0131rlar ve onlara kar\u015f\u0131\nac\u0131ma hisseder. Ma\u011faran\u0131n i\u00e7erisindeki hayat, olu\u015fturduklar\u0131 de\u011ferler, \u00fcnler,\nkazan\u00e7lar art\u0131k ona bo\u015f gelmeye ba\u015flar. Bu hayata dair imrenme, k\u0131skan\u00e7l\u0131k gibi\nhislerin hepsi ona anlams\u0131z ve sa\u00e7ma gelir.<\/p>\n\n\n\n

G\u00f6zleri ayd\u0131nl\u0131\u011fa al\u0131\u015fan biri i\u00e7in o ma\u011faraya tekrar girmek\nher ne kadar zor olsa da, arkada\u015flar\u0131n\u0131 uyarmak i\u00e7in tekrar d\u00f6ner. <\/p>\n\n\n\n

\u201cDaha g\u00f6zleri karanl\u0131klara al\u0131\u015fmadan, ki kolay kolay da\nal\u0131\u015famaz, yeniden bu karanl\u0131klar i\u00e7inde d\u00fc\u015f\u00fcnmek, zincirinden hi\u00e7 kurtulmam\u0131\u015f\nmahpuslarla g\u00f6rd\u00fckleri \u00fczerinden tart\u0131\u015fmak zorunda kalsa, herkes g\u00fclmez mi ona?\nYukar\u0131ya bo\u015fu bo\u015funa \u00e7\u0131km\u0131\u015f, \u00fcstelik de g\u00f6zlerini bozup d\u00f6nm\u00fc\u015f demezler mi? Bu\nadam onlar\u0131 \u00e7\u00f6zmeye, yukar\u0131ya g\u00f6t\u00fcrmeye kalk\u0131\u015f\u0131nca, ellerinden gelse\n\u00f6ld\u00fcrmezler mi onu?\u201d <\/em>Diyor Platon ma\u011faraya geri d\u00f6nen tutsak ve onu\nkar\u015f\u0131layan arkada\u015flar\u0131 i\u00e7in. <\/p>\n\n\n\n

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

Platon bu benzetmeyi yapt\u0131ktan sonra hayata \u015fu \u015fekilde\nuyarlam\u0131\u015f:<\/p>\n\n\n\n

\u201c Bu benzetmeyi demin s\u00f6ylediklerimize uydural\u0131m. G\u00f6r\u00fcnen\nd\u00fcnya ma\u011fara zindan\u0131 olsun. Ma\u011faray\u0131 ayd\u0131nlatan ate\u015f de g\u00fcne\u015fin yery\u00fcz\u00fcne vuran\n\u0131\u015f\u0131\u011f\u0131. \u00dcst d\u00fcnyaya \u00e7\u0131kan yoku\u015f ve yukar\u0131da seyredilen g\u00fczellikler de, ruhun\nd\u00fc\u015f\u00fcnceler d\u00fcnyas\u0131na y\u00fckseli\u015fi olsun. Benim nereye varmak istedi\u011fimi merak\nediyorsun ya, i\u015fte bu benzetmeyle onu iyice anlam\u0131\u015f olursun. Do\u011fru mu, yanl\u0131\u015f\nm\u0131, oras\u0131n\u0131 Tanr\u0131 bilir. Herhalde benim d\u00fc\u015f\u00fcnceme g\u00f6re kavranan d\u00fcnyan\u0131n\ns\u0131n\u0131rlar\u0131nda \u201ciyi\u201d ideas\u0131 vard\u0131r. \u0130nsan onu kolay kolay g\u00f6remez. G\u00f6rebilmek\ni\u00e7in de d\u00fcnyada iyi ve g\u00fczel ne varsa hepsinin ondan geldi\u011fini anlam\u0131\u015f olmas\u0131 gerekir.\nG\u00f6r\u00fclen d\u00fcnyada \u0131\u015f\u0131\u011f\u0131 yaratan ve da\u011f\u0131tan odur. Kavranan d\u00fcnyada da do\u011fruluk ve\nkavray\u0131\u015f ondan gelir. \u0130nsan ancak onu g\u00f6rd\u00fckten sonra i\u00e7 ve d\u0131\u015f hayat\u0131nda\nbilgece davranabilir.\u201d<\/em><\/p>\n\n\n\n

\u2026<\/p>\n\n\n\n

Platon\u2019un alegorisi hakk\u0131nda bug\u00fcne kadar \u00e7ok fazla\nkonu\u015fulmu\u015f, yaz\u0131lm\u0131\u015f ve \u00e7izilmi\u015ftir. Farkl\u0131 yorumlar, g\u00f6r\u00fc\u015fler de mevcut. Ancak\nbence bu alegoriyi anlamak i\u00e7in kitapta sadece ma\u011fara benzetmesinin ge\u00e7ti\u011fi\nb\u00f6l\u00fcm\u00fc okumak yeterli de\u011fil. <\/p>\n\n\n\n

E\u011fer okumaya 7. Kitaptan ba\u015flarsan\u0131z bu hik\u00e2yenin tamamen e\u011fitimle ilgili oldu\u011fu fikrine kap\u0131labilirsiniz. \u00c7\u00fcnk\u00fc alegori \u015f\u00f6yle bir ibareyle ba\u015fl\u0131yor. \u201c \u0130nsan denen yarat\u0131\u011f\u0131 e\u011fitimle ayd\u0131nlanm\u0131\u015f ve ayd\u0131nlanmam\u0131\u015f olarak d\u00fc\u015f\u00fcn. Bunu \u015f\u00f6yle bir benzetmeyle anlatay\u0131m\u2026\u201d<\/em>  <\/p>\n\n\n\n

Bu alegorinin e\u011fitim hakk\u0131nda oldu\u011funu s\u00f6ylemek elbette yanl\u0131\u015f de\u011fil.  Ama eksik. Ayn\u0131 durum Platon\u2019un benzetmesini  \u00f6zetledi\u011fi k\u0131s\u0131m (yazd\u0131\u011f\u0131m son al\u0131nt\u0131 pasaj) i\u00e7in de ge\u00e7erli. O paragraf\u0131 okudu\u011funuzda ise alegorinin sadece Platonun felsefesi \u201c \u0130dealar Evreni\u201d hakk\u0131nda oldu\u011fu fikrine kap\u0131labiliyorsunuz. Elbette bu da yanl\u0131\u015f de\u011fil. Ama bana kal\u0131rsa yine de eksik. <\/p>\n\n\n\n

Bu yorumlar\u0131n neden eksik kald\u0131\u011f\u0131na ve Ma\u011fara Alegorisini bu kadar kompleks yapan \u015feylerin neler oldu\u011funa \u00f6n\u00fcm\u00fczdeki haftalarda yay\u0131mlanacak devam yaz\u0131lar\u0131nda detayl\u0131 \u015fekilde de\u011finece\u011fiz.<\/p>\n\n\n\n

Bir sonraki yaz\u0131da g\u00f6r\u00fc\u015fmek dile\u011fiyle\u2026<\/p>\n\n\n\n

Kaynak\u00e7a:<\/strong><\/p>\n\n\n\n


Platon. Devlet.<\/em> \u00c7ev., Sabahattin Ey\u00fcbo\u011flu-M. Ali Cimcoz. \u0130stanbul: T\u00fcrkiye \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2020. <\/p>\n","protected":false},"excerpt":{"rendered":"

Ma\u011fara Alegorisi,  2396 y\u0131l \u00f6nce Platon\u2019un yazd\u0131\u011f\u0131 \u201c Devlet\u201d isimli eserinin 7. Kitab\u0131nda yer alan bir hik\u00e2yedir. Bu hikayeyi y\u00fczy\u0131llard\u0131r<\/p>\n","protected":false},"author":197,"featured_media":6164,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[64,804,596],"acf":[],"views":1198,"_links":{"self":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/6147"}],"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\/197"}],"replies":[{"embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/comments?post=6147"}],"version-history":[{"count":15,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/6147\/revisions"}],"predecessor-version":[{"id":6593,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/posts\/6147\/revisions\/6593"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/media\/6164"}],"wp:attachment":[{"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/media?parent=6147"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/categories?post=6147"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.ulubat.org\/index.php\/wp-json\/wp\/v2\/tags?post=6147"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}