Antikçağ İle Ortaçağda varlık felsefesi
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Date
2008
Authors
Güzel, Cemal
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Publisher
Uludağ Üniversitesi
Abstract
“Varlık”, felsefenin belki de en temel soruşturmalarından biridir; çünkü felsefe yapmaya başlarken yapılacak ilk iş ele alınan nesneyi soruşturmak, yani varlık felsefesi yapmaktır. Nedenler-ilkeler, ousia’lar ve varlık tarzları arasında yaptığı ayrımlarla neyin varlık felsefesinin konusu olduğunu ilk kez ortaya koyan Aristoteles olmuştur. Aristoteles birincil (görülür) ousialar ile ikincil (düşünülür) ousialar olmak üzere iki tür ousiadan sözeder. Birincil ousialar fiziğin konusunu oluştururlar, ikincil ousialarsa Aristoteles’in ilk felsefe adını verdiği varlık felsefesi ya da metafiziğin konusunu oluştururlar. Plotinos, Aristoteles’in fiziğin nedenleri olarak gördüğü nedenleri metafiziğin konusu haline getirir, bu dönüşüm ortaçağ ve sonrasında da uzunca bir dönem etkili olacaktır. O ikincil ousia ile aynı gördüğü “cisimsiz madde”yi varlık felsefesinin asıl konusu yapar, bu “cisimsiz madde”yi de asıl varlık olarak belirtir. Sıradüzenli bir yapı olarak gördüğü “varlıklar”ın en üstünde iyi olan Bir bulunurken, en altta kötülüklerin kaynağı olan Madde vardır. Plotinos’un Aristoteles’e dayanarak oluşturduğu varlık görüşü ortaçağda asıl varlık deyince Tanrı’nın anlaşılmasına, maddesel olanın da kötü ile bir tutulmasına neden olacaktır. Augustinus Tanrının bütün varolanları, zihninde önceden varolan formları kullanarak şekilsiz madde olan iç’e bakmak yoluyla yarattığını söyleyecek, bu öncelik-sonralık ilişkisi de bütün bir ortaçağ boyunca sürecek olan tümeller-tikeller tartışmasını başlatacaktır. Sıkı bir Aristotelesçi olan Aquinalı Thomas ise Aristoteles’in ousiasını varolmak için başka bir şeye gereksinim duymayan töze dönüştürecektir. Ockhamlı William dil-dünya ve düşünce-varolan arasında yaptığı ayrımla varlık sorunu bakımından bir dönüm noktası oluşturacaktır. Böylece Descartes’e gelindiğinde ilk felsefenin “Tanrının varlığını” ya da “insanın bedeni ile ruhu arasındaki ayrımı” kanıtlayan bir soruşturma alanı olması şaşırtıcı olmayacaktır.
The problem of “Being” is perhaps one of the most fundamental queries of philosophy because, the very first thing to do when one starts philosophizing is to question the object at hand, that is, to do ontology. It was Aristotle who first identified what is the subject matter of ontology through his distinctions among causes-principles, ousias and types of being. Aristotle talks about two kinds of ousias, that of primary and primary ones. Primary ousias are those ones that can be seen and they constitute the subject matter of physics. Secondary ousias, on the other hand, are those ousias that can be thought and they constitute the subject matter of ontology or metaphysics, what is called by Aristotle as first philosophy. Plotinos transforms those causes that are considered by Aristotle as those of physics into the causes of metaphysics and this transformation would be effective during the middle ages and beyond. He also considers the “uncongealed matter” that he thinks equivalent to the primary ousia as the real subject matter of ontology, and thinks this “uncongealed matter” as the real being. According to Plotinos, whereas the first step of “Being”, to be seen as a hierarchical structure, is formed by the One, the last step is formed by matter which is the source of evil. The ontological view of Plotinos that he draws upon Aristotle would lead during the Middle Ages to the idea that it is God which is the real being, and that what is material is to been as equivalent to evil. Augustinus would say that God used preexisting forms in his mind to create what exists through looking through within, which is matter that has no form, and this issue of priority would set off the debate of the universals – particulars that lasted throughout the whole of the Middle Ages. On the other hand, St. Thomas Aquinas, who is an enthusiastic follower of Aristotle, would transform Aristotle’s ousia into the substance that needs no other thing to exist. With respect to the problem of being, William of Ockham would constitute a breakthrough with his distinction between language – world and thought – being that he draws. Thus, it would not be surprising to see first philosophy as becoming a matter of enquiry that proves the “existence of God” or “the distinction between man’s body and his mind” when it comes to Descartes.
The problem of “Being” is perhaps one of the most fundamental queries of philosophy because, the very first thing to do when one starts philosophizing is to question the object at hand, that is, to do ontology. It was Aristotle who first identified what is the subject matter of ontology through his distinctions among causes-principles, ousias and types of being. Aristotle talks about two kinds of ousias, that of primary and primary ones. Primary ousias are those ones that can be seen and they constitute the subject matter of physics. Secondary ousias, on the other hand, are those ousias that can be thought and they constitute the subject matter of ontology or metaphysics, what is called by Aristotle as first philosophy. Plotinos transforms those causes that are considered by Aristotle as those of physics into the causes of metaphysics and this transformation would be effective during the middle ages and beyond. He also considers the “uncongealed matter” that he thinks equivalent to the primary ousia as the real subject matter of ontology, and thinks this “uncongealed matter” as the real being. According to Plotinos, whereas the first step of “Being”, to be seen as a hierarchical structure, is formed by the One, the last step is formed by matter which is the source of evil. The ontological view of Plotinos that he draws upon Aristotle would lead during the Middle Ages to the idea that it is God which is the real being, and that what is material is to been as equivalent to evil. Augustinus would say that God used preexisting forms in his mind to create what exists through looking through within, which is matter that has no form, and this issue of priority would set off the debate of the universals – particulars that lasted throughout the whole of the Middle Ages. On the other hand, St. Thomas Aquinas, who is an enthusiastic follower of Aristotle, would transform Aristotle’s ousia into the substance that needs no other thing to exist. With respect to the problem of being, William of Ockham would constitute a breakthrough with his distinction between language – world and thought – being that he draws. Thus, it would not be surprising to see first philosophy as becoming a matter of enquiry that proves the “existence of God” or “the distinction between man’s body and his mind” when it comes to Descartes.
Description
Keywords
İlk felsefe, Varlık, Ousia, Birincil ousia, İkincil ousia, Cisimli madde, Cisimsiz madde, Töz, First philosophy, Being, Primary ousia, Secondery ousia, Congealed matter, Uncongealed matter, Substance
Citation
Güzel, C. (2008). "Antikçağ İle Ortaçağda varlık felsefesi". Kaygı. Uludağ Üniversitesi Fen-Edebiyat Fakültesi Felsefe Dergisi, 11, 223-235.