Skolastisizm, Aristoteles’in 10 Kategorisine dayanan ele\u015ftirel organik bir felsefi analiz y\u00f6ntemi kullanan bir orta \u00e7a\u011f felsefe okuluydu. Hristiyan skolastisizmi, skolastik Yahudi-\u0130sl\u00e2m felsefelerini terc\u00fcme eden ve b\u00f6ylece Aristoteles’in toplu eserlerini “yeniden ke\u015ffeden” manast\u0131r okullar\u0131 i\u00e7inde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Aristoteles’in metafizi\u011fini ve ilk devindirici a\u00e7\u0131klamas\u0131n\u0131 Latin Katolik dogmatik \u00dc\u00e7l\u00fc-Birlik ilahiyat\u0131yla uyumlu hale getirmeye \u00e7al\u0131\u015fan bu manast\u0131r okullar\u0131, ilk Avrupa Orta \u00e7a\u011f \u00fcniversitelerinin temelini olu\u015fturmu\u015f ve modern bilimin geli\u015fmesine katk\u0131da bulunmu\u015ftur; skolastisizm yakla\u015f\u0131k 1100’den 1700’e kadar Avrupa’da e\u011fitime h\u00e2kim olmu\u015ftur.<\/p>\n
Skolastisizm, Papal\u0131\u011f\u0131n g\u00fc\u00e7lenmesiyle birlikte on \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131lda zirveye ula\u015fm\u0131\u015ft\u0131r. Ancak her \u015fey Canterbury’li Anselmus ile ba\u015flad\u0131. Anselmus mant\u0131k ya da akl\u0131 imanla birle\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015f ve bunun yanl\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnmemi\u015ftir. Ya\u015fad\u0131\u011f\u0131 baz\u0131 dini s\u0131k\u0131nt\u0131lar nedeniyle Bec de teolojik yaz\u0131lar yazmaya odakland\u0131 ve zaman\u0131n\u0131n \u00e7o\u011funu bu \u015fekilde ge\u00e7irdi. Anselmus iki \u00f6nemli iman meselesini ak\u0131lla birle\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunlardan ilki Tanr\u0131’n\u0131n varl\u0131\u011f\u0131, di\u011feri ise Mesih’in beden almas\u0131yd\u0131. Anselmus’un amac\u0131 inanc\u0131 ak\u0131l ya da mant\u0131k yoluyla kan\u0131tlamak de\u011fil, neye inand\u0131\u011f\u0131n\u0131 daha iyi anlamakt\u0131. Bu nedenle bahsi ge\u00e7en konularda \u00e7e\u015fitli g\u00f6r\u00fc\u015fler ileri s\u00fcrm\u00fc\u015ft\u00fcr. Anselmus, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in ontolojik arg\u00fcman olarak bilinen arg\u00fcman\u0131 kullanm\u0131\u015ft\u0131r. Anselmus’a g\u00f6re Tanr\u0131 “kendinden \u00fcst\u00fcn olmayand\u0131r”. Dolay\u0131s\u0131yla, “kendinden \u00fcst\u00fcn olmayan\u0131n” var olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek imk\u00e2ns\u0131zd\u0131r; \u00e7\u00fcnk\u00fc “kendinden \u00fcst\u00fcn bir varl\u0131k” olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen ki\u015fi otomatik olarak kendini \u00fcst\u00fcn k\u0131lm\u0131\u015f say\u0131l\u0131r. Anselmus, Bat\u0131 ilahiyat\u0131 taraf\u0131ndan kabul edilen Mesih’in v\u00fccut bulmas\u0131 fikrini ortaya atm\u0131\u015ft\u0131r. Nitekim Anselmus’a g\u00f6re Mesih’in v\u00fccut bulmas\u0131n\u0131n nedeni, insanlar\u0131n ebedi Tanr\u0131’ya kar\u015f\u0131 i\u015fledikleri g\u00fcnahlar\u0131n ancak ebedi olan\u0131n kurban edilmesiyle affedilebilecek olmas\u0131d\u0131r.<\/p>\n
Skolastisizmin bir di\u011fer \u00f6nc\u00fcs\u00fc de Abelard’d\u0131r. Abelard, b\u00fcy\u00fck \u00f6\u011fretmenler dizisinin en alt\u0131nda yeti\u015fen ve onlar hakk\u0131ndaki d\u00fc\u015f\u00fcncelerini dile getiren bir ilahiyat\u00e7\u0131yd\u0131. D\u00fc\u015f\u00fcncelerini a\u00e7\u0131k\u00e7a ifade etti\u011fi i\u00e7in bir\u00e7ok d\u00fc\u015fman edinmi\u015ftir. Hayat\u0131ndaki \u00e7e\u015fitli s\u0131k\u0131nt\u0131lar ve trajediler nedeniyle otobiyografisine “Felaketlerin Tarihi” ad\u0131n\u0131 vermi\u015ftir. Abelard’\u0131n skolastisizme yapt\u0131\u011f\u0131 son katk\u0131lardan biri de “Evet ve Hay\u0131r” adl\u0131 kitab\u0131d\u0131r. Bu kitapta 158 teolojik soru, bu sorulara Kutsal Kitap ve kilise babalar\u0131 da dahil olmak \u00fczere \u00e7e\u015fitli yetkililer taraf\u0131ndan verilen cevaplar hakk\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. Ancak Abelard’\u0131n sorular\u0131 skolastik \u00f6\u011fretmenler taraf\u0131ndan olumsuz kar\u015f\u0131land\u0131 ve bu nedenle Abelard k\u00f6t\u00fc bir \u00fcne sahip olmaya devam etti. Skolastisizm bundan sonra da bu y\u00f6ntemi kullanmaya devam etmi\u015f, ancak baz\u0131 de\u011fi\u015fiklikler yapm\u0131\u015ft\u0131r. \u015e\u00f6yle ki, belirli bir konuda iki farkl\u0131 g\u00f6r\u00fc\u015f ortaya \u00e7\u0131kt\u0131\u011f\u0131nda, skolastikler \u00f6nce bir g\u00f6r\u00fc\u015f\u00fc ele al\u0131p inceler ve ard\u0131ndan di\u011fer g\u00f6r\u00fc\u015f\u00fc izah etmeye \u00e7al\u0131\u015f\u0131rlard\u0131. Bundan sonra, her iki g\u00f6r\u00fc\u015f\u00fcn de do\u011fru oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015f\u0131rlar ve b\u00f6ylece aralar\u0131ndaki \u00e7at\u0131\u015fmay\u0131 \u00e7\u00f6zerlerdi.<\/p>\n","protected":false},"excerpt":{"rendered":"
Skolastisizm, Aristoteles’in 10 Kategorisine dayanan ele\u015ftirel organik bir felsefi analiz y\u00f6ntemi kullanan bir orta \u00e7a\u011f felsefe okuluydu. Hristiyan skolastisizmi, skolastik Yahudi-\u0130sl\u00e2m felsefelerini terc\u00fcme eden ve b\u00f6ylece Aristoteles’in toplu eserlerini “yeniden ke\u015ffeden” manast\u0131r okullar\u0131 i\u00e7inde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Aristoteles’in metafizi\u011fini ve ilk devindirici a\u00e7\u0131klamas\u0131n\u0131 Latin Katolik dogmatik \u00dc\u00e7l\u00fc-Birlik ilahiyat\u0131yla uyumlu hale getirmeye \u00e7al\u0131\u015fan bu manast\u0131r okullar\u0131, ilk …<\/p>\n","protected":false},"author":2,"featured_media":1439,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[158,157,32,159,156],"class_list":["post-1438","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-tarih","tag-aberald","tag-anselmus","tag-hristiyanlik","tag-orta-cag","tag-skolastisizm"],"yoast_head":"\n