Immanuel Kant'ta bilgi-iman ilişkisi
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Date
2006-11-10
Authors
Çadırcı, Müzeyyen
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Publisher
Uludağ Üniversitesi
Abstract
Bu çalışmanın amacı 17. yy. Aydınlanma döneminin en büyük filozofu olarak görülen Immanuel Kant’ın bilgi ve iman anlayışını açıklamak ve bu ikisi arasında Kant’ın nasıl bir ilişki gördüğünü tespit etmektir. Bu amaçla, Kant’ın bilginin nasıl mümkün olduğunu ve hangi esaslara dayandığını araştırdığı Transendental metod ele alınmıştır. Kant’ın bu metot da amacı bilginin genişletilmesi değil düzeltilmesidir. Bundan dolayı eleştirel felsefenin (kritisizm) kurucusu olarak da görülür. Bu transendental felsefe de Kant’ın bilgi konusundaki temel varsayımı düşünme ile algılamanın birbirine indirgenemez iki etkinlik olduğudur. Duyarlık aracılığı ile bize uzay ve zamanda nesneler, anlakta ise kategoriler aracılığı ile de kavramlar verilir. Duyarlık bize görüler sağlar. Anlak ile de bu nesneler düşünülür. Buna göre bir nesneyi düşünmek ile bilmek aynı şey değildir. Bu bağlamda dünyanın duyu ve anlak dünyası olarak bölümlenmesini numen (kendinde şey) ve fenomen (görüngü) kavramları önler. Duyular bize nesneleri göründükleri gibi, anlak ise oldukları gibi sunar. Bu yüzden de numenlerin aşkınsal, fenomenlerin ise görgül (emprik) bir kullanımı vardır. Ayrıca Kant’ın epistemolojisinde deneyimin koşulu nedensellik zorunlu bir yasa konumundadır. Kant için olan (olgu ve deney dünyası) saf aklın, olması gereken de pratik aklın konusudur. Kant’a göre Tanrı’nın varlığını bilmek bir bilgi değil inanma konusudur. O, bu görüşünü açıkça ortaya koymak için sanma (supposing), bilme (knowing) ve inanma (believing) kavramları arasında önemli bir ayrım olduğunu söyler. Bilme, nesnel ve öznel olarak yeterli; inanma ise öznel olarak yeterli ama nesnel olarak yetersiz bir gerçek saymadır. Ayrıca öznel yeterlik olan kanı (conviction) da yargı sadece kendim için, nesnel yeterlik olan kesinlik (certainty) de ise yargı herkes için doğrudur. Kant, Tanrı buyruğunu ahlâksal ödevlerde bulduğu için dinin özünün ahlâksal olduğunu söyler. O, Tanrı, ölümsüzlük ve özgürlüğü pratik akılda bir postulât olarak öne sürer. Tanrı ve ölümsüzlük postulâtı “en yüksek iyi” nin gerçekleşmesini mümkün kılar. Özgürlük ise aklın bir yargısı olan ahlâk yasasının temelidir. Yani Tanrı ve ölümsüzlüğü kabul etmemiz bir bilgi değil inanç işidir. Çalışmanın sonunda Kant’ın eleştirel felsefesinde bilmenin ve inanmanın aynı realitenin iki ayrı yüzü (teorik-saf- ve pratik akıl) olduğu kanısına varılmıştır.
One of the aim of this study is to explain the understanding of knowledge and faith of Immanuel Kant who is seen as the biggest system philosopher in the period of 17. century of Enlightenment. Another purpose of this study is to determine how Kant sees the relation between knowledge and faith. In the name of this purpose, the Transcendental Method that Kant studied about how knowledge is possible and which fundamentals are deprives from it has been discussed. With that method, the aim of Kant is not correcting the knowledge but to enlarge it. That is why he known as the founder of critical philosophy. This transcendental philosophy is that to think and to cognize of the basic presumptions about knowledge are two activities which cannot be able to reduce each other. By means of sensation, object were given to us in space and time, by means of categories, concepts were given to us in intelligence. Sensation gives us visions. These objects are thought with intelligence. Accordingly, to think and to know an object are not the same thing. In that context, the division of world as sensation and intelligence is prevented by the concepts of noumenon and phenomenon. Senses present the objects as they seem, the intelligence presents as they are. For that reason, the usage of noumenon is transcendental, but the usage of phenomenon is empirical. In addition, in the epistemology of Kant, the determinism which is the requirement of experience is in a position of compulsive law. To Kant, happened (fact and world of experiment) is a matter of pure reason and the thing that should be is a matter of practical reason. To know of the presence of God, for Kant, is not a matter of knowledge but a matter of belief. In order to produce this view clearly, he says that there are a crucial separation between supposing, knowing and believing. Knowing is a taking something to be true that is objectively and subjectively enough, believing is a taking something to be true which is subjectively enough but objectively insufficient. Furthermore, the judgement that is in a conviction which is subjectively efficiency is true for self, but in a conviction which is objectively certainty is true for everyone. Kant declares that the essence of the religion is ethical, because he finds the command of God in morality of duty. He puts forward the God, immortality and freedom as a postulâte which is in practical reason. To him, the postulâte of God and immortality makes possible the realization of “the highest good”. Freedom is a basic of ethical law which is a judgment of reason. That is to say, to accept God and immortality is not a matter of knowledge, but a matter of belief. At the end of the study, it has been concluded that in the critical philosophy of Kant knowing and believing are two different faces (theoretical pure and practical reason) of the same reality.
One of the aim of this study is to explain the understanding of knowledge and faith of Immanuel Kant who is seen as the biggest system philosopher in the period of 17. century of Enlightenment. Another purpose of this study is to determine how Kant sees the relation between knowledge and faith. In the name of this purpose, the Transcendental Method that Kant studied about how knowledge is possible and which fundamentals are deprives from it has been discussed. With that method, the aim of Kant is not correcting the knowledge but to enlarge it. That is why he known as the founder of critical philosophy. This transcendental philosophy is that to think and to cognize of the basic presumptions about knowledge are two activities which cannot be able to reduce each other. By means of sensation, object were given to us in space and time, by means of categories, concepts were given to us in intelligence. Sensation gives us visions. These objects are thought with intelligence. Accordingly, to think and to know an object are not the same thing. In that context, the division of world as sensation and intelligence is prevented by the concepts of noumenon and phenomenon. Senses present the objects as they seem, the intelligence presents as they are. For that reason, the usage of noumenon is transcendental, but the usage of phenomenon is empirical. In addition, in the epistemology of Kant, the determinism which is the requirement of experience is in a position of compulsive law. To Kant, happened (fact and world of experiment) is a matter of pure reason and the thing that should be is a matter of practical reason. To know of the presence of God, for Kant, is not a matter of knowledge but a matter of belief. In order to produce this view clearly, he says that there are a crucial separation between supposing, knowing and believing. Knowing is a taking something to be true that is objectively and subjectively enough, believing is a taking something to be true which is subjectively enough but objectively insufficient. Furthermore, the judgement that is in a conviction which is subjectively efficiency is true for self, but in a conviction which is objectively certainty is true for everyone. Kant declares that the essence of the religion is ethical, because he finds the command of God in morality of duty. He puts forward the God, immortality and freedom as a postulâte which is in practical reason. To him, the postulâte of God and immortality makes possible the realization of “the highest good”. Freedom is a basic of ethical law which is a judgment of reason. That is to say, to accept God and immortality is not a matter of knowledge, but a matter of belief. At the end of the study, it has been concluded that in the critical philosophy of Kant knowing and believing are two different faces (theoretical pure and practical reason) of the same reality.
Description
Keywords
Transendental, Kritisizm, Duyarlık-anlak, Kategoriler, Numen-fenomen, Sanma-bilme-inanma, Tanrı-ölümsüzlük özgürlük, Saf ve pratik akıl, Trancendental, Criticism, Sensation-intelligence, Categories, Noumenon-phenomenon, Supposing-knowing- believing, God-immortality- freedom, Pure and practical reason
Citation
Çadırcı, M. (2006). Immanuel Kant'ta bilgi-iman ilişkisi. Yayınlanmamış yüksek lisans tezi. Uludağ Üniversitesi Sosyal Bilimler Enstitüsü.