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On dokuzuncu yüzyılda yaşamış olan Kierkegaard, hakikat problemini geleneksel düşünceden farklı bir şekilde çözüme kavuşturmuştur. O, eserlerinde herhangi bir insanın keşfedilmiş bir hakikatten ziyade icat edilen bir hakikate yönelmesi gerektiğini vurgulamıştır. Felsefe tarihinde bazı varoluşçu filozofların aksine Kierkegaard, dini bir anlayışa bağlı kalarak varoluşçuluğu inşa etmeye çalışmıştır. Hıristiyanlığın hem teslis hem de enkarnasyon inancını, geleneksel anlayışlardan farklı bir yorumla açıklamaya çalışan Kierkegaard’ın Platoncu düşünceden ayrılarak varoluşçu düşünceye kapı araladığı görülür. Bu yeni anlayış, özün varoluştan önce geldiğini ileri süren Platoncu düşüncenin aksine varoluşun özden önce geldiğini kanıtlamaya dayanır. Böylesi bir değişimin epistemolojik açıdan önemli problemlere neden olacağı aşikârdır. Bu problemlerin farkında olan Kierkegaard, ortaya çıkan ikilemleri gidermeye çalışmıştır. Bu çalışmamızda Kierkegaard’ın hakikati epistemolojik açıdan nasıl temellendirmeye çalıştığı üzerinde durulacaktır. Nitekim filozof, önceden verilmiş ve aleni bir hakikatten ziyade insan tarafından inşa edilen bir hakikate vurgu yapmıştır. Ayrıca böylesi bir hakikat anlayışı, Tanrı’nın insan bedeni ile birleşmesi neticesinde ortaya çıkan paradoksun rasyonelleştirilmesinde belirleyici bir roldedir.
Kierkegaard, who lived in the nineteenth century, resolved the problem of truth in a different way than traditional thought. He emphasized that any man in his works should be directed to an invented truth rather than a discovered truth. Unlike some existential philosophers in the history of philosophy, Kierkegaard tried to build existence by staying up with a religious understanding. It appears that Kierkegaard, who tries to explain the faith of Christianity in both comfort and incarnation with a different interpretation than the traditional concepts, separates from the Platonic thought and opens the door to the existential thought. This new understanding is based on proof that, contrary to the Platonic thought that claims that the essence has come before existence, that existence has come before existence. It is obvious that such a change will cause significant epistemological problems. Kierkegaard, who is aware of these problems, has tried to solve the twistings that arise. In this study we will focus on how Kierkegaard is trying to establish the truth from an epistemological point of view. In fact, the philosopher has emphasized a truth that was given in advance and built by man rather than an alien truth. Moreover, such an understanding of truth plays a decisive role in the rationalization of the paradox arising from the union of God with the human body.
Kierkegaard, who lived in the nineteenth century, solved the problem of truth in a way different from traditional thought. He emphasized in his works that any person should turn to an invented truth rather than a discovered truth. Unlike some existentialist philosophers, Kierkegaard tried to build existentialism by adhering to a religious understanding in the history of philosophy. Kierkegaard, who tries to explain Christianity's belief in both the trinity and the incarnation with a different interpretation from traditional approaches, seems to leave the Platonic thought and open the door to existential thought. This new conception is based on proving that existence comes before essence, unlike Platonist thinking that assumes that essence comes before existence. It is obvious that such a change will cause epistemologically important problems. Aware of these problems, Kierkegaard tried to resolve the dilemmas that arose. This study will focus on how Kierkegaard tries to justify the truth from an epistemological perspective. As a matter of fact, the philosopher emphasized a truth that was built by man rather than an obvious truth. It should also be noted that such an understanding of truth is decisive in the rationalization of the paradox resulting from the unification of God with the human body.
Alan : İlahiyat
Dergi Türü : Ulusal
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