Din felsefesi, dini konu edinen, dinin temellerini ve \u00f6\u011felerini ele alan, sorgulayan felsefe dal\u0131d\u0131r. Ba\u015fka bir deyi\u015fle din felsefesi, dinin felsefe a\u00e7\u0131s\u0131ndan ele al\u0131nmas\u0131, din hakk\u0131nda d\u00fc\u015f\u00fcnme ve a\u00e7\u0131klamad\u0131r. Din felsefesi dine ahlak ve sanat felsefelerinde oldu\u011fu gibi rasyonel, objektif ve ele\u015ftirel olarak yakla\u015f\u0131r.<\/p>\n
Dine Felsefi A\u00e7\u0131dan Yakla\u015f\u0131m:<\/p>\n
Dine felsefi yakla\u015f\u0131m her \u015feyden \u00f6nce din ger\u00e7e\u011fini kabul eden ve anlamlad\u0131rmaya \u00e7al\u0131\u015fan bir yakla\u015f\u0131md\u0131r. Dini dinin temel kavramlar\u0131n\u0131 ve inan\u00e7lar\u0131n\u0131 de\u011ferlendirmek, din ger\u00e7e\u011fine ele\u015ftirel bir g\u00f6zle yakla\u015fmakla olur. Bunu da felsefe yapabilir.<\/p>\n
Din felsefesi, dini tan\u0131mlamaya, a\u00e7\u0131klamaya ve anlamland\u0131rmaya, dinsel kavramlar\u0131 ve davran\u0131\u015f bi\u00e7imlerini felsefi temeli \u00fczerinde savunmaya ya da ele\u015ftirmeye, dinlerin kulland\u0131\u011f\u0131 dili \u00e7\u00f6z\u00fcmlemeye y\u00f6nelik felsefe ara\u015ft\u0131rmalar\u0131ndan meydana gelir.<\/p>\n
Teoloji \u0130le Din Felsefesinin Fark\u0131:<\/p>\n
Teoloji (ilahiyat) de t\u0131pk\u0131 din felsefesi gibi dini ve Tanr\u0131y\u0131 konu al\u0131r. Teoloji, do\u011frudan do\u011fruya inanca dayan\u0131r; inanc\u0131n s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131na \u00e7\u0131kmaz. Teoloji a\u00e7\u0131klamalar\u0131nda Tanr\u0131n\u0131n g\u00f6nderdi\u011fi kutsal kitaplara, peygamberlerin bildirdiklerine ve din alimlerinin yorumlar\u0131na dayan\u0131r.<\/p>\n
* Teoloji dogmatik ve otoriteye dayal\u0131d\u0131r, din felsefesi \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme, nesnel olma ve sorgulamay\u0131 temel al\u0131r.<\/p>\n
* Teolojinin amac\u0131 inananlar\u0131n inan\u00e7lar\u0131n\u0131 g\u00fc\u00e7lendirmektir, din felsefesi ise dinin ilkelerini sorgular ki\u015filerin dindar olmalar\u0131na \u00e7al\u0131\u015fmad\u0131\u011f\u0131 gibi inan\u00e7lar\u0131 sarsmaya da kalk\u0131\u015fmaz.<\/p>\n
* Teoloji belli bir dini ele al\u0131rken, din felsefesi genel olarak din ya da dinleri ele al\u0131r.<\/p>\n
Dinin Felsefi Temellendirilmesi:<\/p>\n
* Felsefe dini temellendirirken dine rasyonel a\u00e7\u0131dan bakmak zorundad\u0131r. Akla dayanmal\u0131d\u0131r. Tutarl\u0131 olmal\u0131 \u00e7eli\u015fkilere d\u00fc\u015fmemelidir.<\/p>\n
* Felsefe dini temellendirme \u00e7abas\u0131nda nesnel olmak ve ele\u015ftirel bir tav\u0131r tak\u0131nmak durumundad\u0131r.<\/p>\n
* Felsefe dini temellendirirken, konuya olabildi\u011fince geni\u015f kapsaml\u0131 ve ku\u015fat\u0131c\u0131 bak\u0131\u015fla yakla\u015fmal\u0131d\u0131r.<\/p>\n
* Din felsefesi nesnel olmak zorundad\u0131r. Nesnel olmak, dogru olana varmak amac\u0131yla taraf tutmadan inceleme yapmak, yarg\u0131da bulunmak demektir.<\/p>\n
A. D\u0130N FELSEFES\u0130N\u0130N TEMEL KAVRAMLARI<\/p>\n
Tanr\u0131: Evrende var olan her\u015feyin yarat\u0131c\u0131s\u0131 oldu\u011funa ve tekli\u011fine inan\u0131lan y\u00fcce varl\u0131k.<\/p>\n
Mucize: Mucize, insan akl\u0131n\u0131n \u00f6l\u00e7\u00fclerini a\u015fan, do\u011fa yasalar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131n, d\u00fc\u015f\u00fcnce ilkelerinde de\u011fil de, dini inanca dayanan bir olu\u015ftur.<\/p>\n
Vahiy: Peygamberlere gelen ilahi ilham anlam\u0131na gelir. \u0130lahi bir nitelik ta\u015f\u0131yan ana d\u00fc\u015f\u00fcnce, vahiy yoluyla peygamberlere bildirilir.<\/p>\n
Peygamber: Peygamber, her dinde Tanr\u0131\u2019n\u0131n buyru\u011fnu insanlara bildiren el\u00e7idir.<\/p>\n
\u0130man: Dinin ortaya koydu\u011fu do\u011frulara inanmaya denir.<\/p>\n
\u0130badet: Tanr\u0131n\u0131n buyruklar\u0131n\u0131 yerine getirmeye ibadet ad\u0131 verilir.<\/p>\n
Y\u00fcce: \u0130ncanca \u00f6l\u00e7\u00fcleri a\u015fan, s\u0131n\u0131rlanamayan, \u00f6n\u00fcnde e\u011finilen \u00fcst\u00fcn varl\u0131k anlam\u0131na gelir.<\/p>\n
Kutsal: Din a\u00e7\u0131s\u0131ndan sayg\u0131ya de\u011fer olan, Tanr\u0131 ya da peygamberler taraf\u0131ndan kutsanm\u0131\u015f oland\u0131r.<\/p>\n
B. D\u0130N FELSEFES\u0130N\u0130N TEMEL PROBLEMLER\u0130<\/p>\n
1. Dinin Tan\u0131mlar\u0131: dinler kaynaklar\u0131nda bulunan Tanr\u0131ya g\u00f6re tan\u0131mlar\u0131nlar, tek Tanr\u0131l\u0131 (monoteist) ve \u00e7ok Tanr\u0131l\u0131 (politeist) s\u00f6z edilmektedir.<\/p>\n
2. Tanr\u0131n\u0131n Varl\u0131\u011f\u0131 Problemi: Din, Tanr\u0131n\u0131n var oldu\u011fu inanc\u0131na dayan\u0131r. Ban g\u00f6re dinin temellendirilebilmesi i\u00e7in , Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131tlanmas\u0131 gerekir. Din felsefesinin de temelinde Tanr\u0131n\u0131n var olu\u015fuyla ilgili kan\u0131tlamalar bulunmaktad\u0131r. Tanr\u0131 var m\u0131d\u0131r? Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6steren kan\u0131tlar nelerdir?<\/p>\n
3. Tanr\u0131n\u0131n Temel Niteliklerinin Tan\u0131mlanmas\u0131 Problemi: Bu konuda Tanr\u0131n\u0131n evrene a\u015fk\u0131n ya da i\u00e7kin oldu\u011fu \u015feklinde farkl\u0131 yakla\u015f\u0131mlar g\u00f6r\u00fcl\u00fcr. Tanr\u0131, bir olan, yarat\u0131lmam\u0131\u015f olan, ezeli ve ebedi, her \u015feye g\u00fcc\u00fc yeten, her \u015feyi bilen varl\u0131k olarak tan\u0131mlan\u0131r.<\/p>\n
4. Vahyin \u0130mkan\u0131 Problemi: \u0130nsan ile Tanr\u0131, iki ayr\u0131 kategoride varl\u0131kt\u0131rlar. \u0130nsan\u0131n sonlu, \u00f6l\u00fcml\u00fc, bir yan\u0131yla da maddi varl\u0131k oldu\u011fu yerde, Tanr\u0131 sonsuz, \u00f6l\u00fcms\u00fcz ve t\u00fcm\u00fcyle manevi bilinen bir varl\u0131kt\u0131r. Bundan dolay\u0131 vahiy a\u00e7\u0131klamas\u0131na ihtiya\u00e7 duyulmaktad\u0131r.<\/p>\n
5. Tanr\u0131yla Evren Aras\u0131ndaki \u0130li\u015fkinin Ne Oldu\u011fu Problemi: Tanr\u0131 do\u011faya a\u015fk\u0131n bir varl\u0131km\u0131d\u0131r yani do\u011fa\u00fcst\u00fc bir varl\u0131k m\u0131d\u0131r yoksa panteistlerin (t\u00fcmTanr\u0131c\u0131lar) s\u00f6yledi\u011fi gibi Tanr\u0131 evrenin i\u00e7inde midir?<\/p>\n
6. Evrenin Yarat\u0131l\u0131\u015f\u0131 Problemi:Evren Yarat\u0131lm\u0131\u015f M\u0131d\u0131r? Yoksa evren \u00f6ncesiz ve sonras\u0131z m\u0131d\u0131r? Baz\u0131 g\u00f6r\u00fc\u015fler Tanr\u0131 taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylerken baz\u0131lar\u0131 ise yarat\u0131lmad\u0131\u011f\u0131n\u0131 ezeli ve ebedi olarak var oldu\u011funu s\u00f6ylerler.<\/p>\n
7. Ruhun \u00d6l\u00fcms\u00fczl\u00fc\u011f\u00fc Problemi: insan ruhu acaba beden yok olup gitti\u011fi zaman ortadan kalkar m\u0131 yoksa ba\u015fka bir yerde var olmaya devam eder mi? Bu konuda da di\u011ferleri gibi iki g\u00f6r\u00fc\u015f ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n
C. TANRI\u2019NIN VARLI\u011eINA \u0130L\u0130\u015eK\u0130N BAZI YAKLA\u015eIMLAR<\/p>\n
Tanr\u0131n\u0131n varl\u0131\u011f\u0131 konusunda \u00fc\u00e7 temel yakla\u015f\u0131m bulunmaktad\u0131r.<\/p>\n
1. Tanr\u0131n\u0131n Varl\u0131\u011f\u0131n\u0131 Kabul Edenler: Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 kabul eden yakla\u015f\u0131mlar \u00fc\u00e7 tanedir. Teizm, Deizm, Panteizm.<\/p>\n
a) Teizm: Tanr\u0131ya inanma anlam\u0131na gelir, Tanr\u0131ya inanmama anlam\u0131na gelen Ataizm\u2019e kar\u015f\u0131d\u0131r. Teizm, Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ve onun evrenin yarat\u0131c\u0131s\u0131, koruyucusu ve egemeni oldu\u011funu kabul eden dini felsefedir. Teizme g\u00f6re Tanr\u0131 \u00f6ncesiz ve sonras\u0131zd\u0131r. D\u00fcnyayla s\u00fcrekli ili\u015fki i\u00e7indedir. Evrende olup biten her \u015fey onun iradesinin \u00fcr\u00fcn\u00fcd\u00fcr. Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ak\u0131l yoluyla kan\u0131tlamak i\u00e7in kan\u0131tlar ileri s\u00fcr\u00fclmektedir bunlar;<\/p>\n
* Ontoloji Kan\u0131t: Kan\u0131t\u0131n ontolojik olmas\u0131 Tanr\u0131n\u0131n varl\u0131\u011f\u0131ndan hareket edilmesinden kaynaklanmaktad\u0131r. \u0130lk kez \u00f6ne s\u00fcren St. Anselmus\u2019tur. Tanr\u0131 tasarlanabilen en yetkin (m\u00fckemmel) varl\u0131k olarak tan\u0131mlan\u0131r. Tanr\u0131 kendisinden daha b\u00fcy\u00fck ve yetkin olan bir varl\u0131\u011f\u0131n tasarlanamayaca\u011f\u0131 varl\u0131kt\u0131r. Yetkin bir varl\u0131k, var olmad\u0131\u011f\u0131 takdirde yetkin olamaz. \u0130\u015fte bu anla\u015f\u0131ta, Tanr\u0131n\u0131n var olu\u015fu Tanr\u0131 tan\u0131m\u0131ndan zorunlu olarak \u00e7\u0131kacakt\u0131r. Descartes de bu kan\u0131t\u0131 kullanm\u0131\u015ft\u0131r.<\/p>\n
* Kozmolojik Kan\u0131t: \u0130lk neden kan\u0131t\u0131 olarak da bilinen bu kan\u0131t, ayn\u0131 zamanda nedensellik ilkesine dayan\u0131r. Hi\u00e7bir \u015fey nedensiz olamaz, var olan her \u015feye mutlak olarak, kendisinden \u00f6nce gelen bir \u015fey neden olmu\u015ftur. Kozmos (evren) de bu \u015fekilde dir. Evrenin var oldu\u011funu bildi\u011fimize gir onu bu g\u00fcnk\u00fc durumuna bir dizi neden ve sonucun getirmi\u015ftir. Neden sonu\u00e7 ili\u015fkisindeki sonu\u00e7 ilk nedenin Tanr\u0131 oldu\u011fudur.<\/p>\n
* D\u00fczen ve Ama\u00e7 Kan\u0131t\u0131: Bu kan\u0131t \u00e7evremizde do\u011fal d\u00fcnyaya bakt\u0131\u011fm\u0131zda, her \u015feyin kendi i\u015flevini yerine getirecek \u015fekilde, en ince ayr\u0131nt\u0131s\u0131na kadar d\u00fczenlenmi\u015f ve ayarlanm\u0131\u015f oldu\u011funu g\u00f6rece\u011fimizi belirtir. \u0130\u015fte bu durum bir yarat\u0131c\u0131n\u0131n var olu\u015funu kan\u0131tlar. G\u00f6z\u00fcn yap\u0131s\u0131ndaki d\u00fczen ve ama\u00e7 bu kan\u0131t\u0131 \u00f6rneklendirir. D\u00fczen ve ama\u00e7 kendi kendine ortaya \u00e7\u0131kmaz, belli amaca hizmet eder, irade sahibi Tanr\u0131 taraf\u0131ndan ger\u00e7ekle\u015ftirilir.<\/p>\n
* Ahlak Kan\u0131t\u0131: Tanr\u0131 olmasayd\u0131 her \u015fey m\u00fcbah ( sevap ya da g\u00fcnah olmayan) olurdu. \u0130yi ve k\u00f6t\u00fcn\u00fcn bir anlam ifade edebilmesi i\u00e7in kar\u015f\u0131l\u0131klar\u0131n\u0131n g\u00f6r\u00fclebilmesine ba\u011fl\u0131d\u0131r. \u0130yi ve k\u00f6t\u00fcn\u00fcn kar\u015f\u0131l\u0131\u011f\u0131n\u0131n teminat\u0131 ise Tanr\u0131\u2019d\u0131r.<\/p>\n
* Dini Tecr\u00fcbe Kan\u0131t\u0131: Bir \u00e7ok insan Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 olarak i\u00e7 duygular\u0131n\u0131 ve sezgilerine ba\u015fvurmaktad\u0131r. Tasavvufta da Mevlana, Yunus Emre gibi d\u00fc\u015f\u00fcn\u00fcrler bu gruba girerler. Tanr\u0131y\u0131 ispat etmeye gerek yoktur. O zaten sezgiyle kavranabilir.<\/p>\n
b) Deizm: Deizm, Tanr\u0131n\u0131n varl\u0131\u011f\u0131na inanmakla birlikte Tanr\u0131n\u0131n evrenden a\u015fk\u0131n (transandantal) oldu\u011funu, evrenin d\u0131\u015f\u0131nda oldu\u011funu, bir kez yarat\u0131p sonradan evrene m\u00fcdahale etmedi\u011fini savunur. Deizm iki temel ilkeye dayan\u0131r.<\/p>\n
* Varl\u0131\u011f\u0131 ak\u0131lla bilinen Tanr\u0131 anlay\u0131\u015f\u0131<\/p>\n
* Evrenin yarat\u0131ld\u0131ktan sonra kendi yasalar\u0131na g\u00f6re i\u015fleyi\u015fi<\/p>\n
Deizm dine ak\u0131lc\u0131 a\u00e7\u0131dan yakla\u015fm\u0131\u015ft\u0131r. Mucizelere kar\u015f\u0131d\u0131r. Bat\u0131l inan\u00e7lara ve dogmalara itiraz eder. Locke, Rousseau ve Voltaire bu g\u00f6r\u00fc\u015f\u00fcn savunucular\u0131d\u0131r.<\/p>\n
c) Panteizm: Panteizim, Tanr\u0131 ile evreni bir k\u0131lan, her \u015feyi Tanr\u0131 olarak g\u00f6ren felsefi \u00f6\u011fretidir. Tanr\u0131 evrenden ayr\u0131 de\u011fildir, tam tersine evren ile bir ve ayn\u0131d\u0131r. Tanr\u0131n\u0131n do\u011fan\u0131n d\u0131\u015f\u0131nda olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Tanr\u0131 evren ile \u00f6zde\u015ftir. En \u00f6nemli temsilcisi Spinozad\u0131r. \u0130lk panteist filozof ise Xenofanes\u2019tir.<\/p>\n
2. Tanr\u0131n\u0131n Varl\u0131\u011f\u0131n\u0131 Reddedenler:<\/p>\n
Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 reddeden g\u00f6r\u00fc\u015flere ateizm, ki\u015filere de ateist ad\u0131 verilir. Ateizm \u201cTanr\u0131tan\u0131mazl\u0131k\u201d olarak dilimize \u00e7evrilmi\u015ftir. Genel anlamda dini inan\u00e7s\u0131zl\u0131\u011f\u0131 ve t\u00fcm dinlere kar\u015f\u0131 olmay\u0131 ifade eder. Din felsefesinde ateizm evreni yine evrene dayanarak a\u00e7\u0131klad\u0131\u011f\u0131ndan Tanr\u0131 ya da do\u011fal g\u00fc\u00e7 diye bir\u015feyi m\u00fcmk\u00fcn kabul etmez. Ateizmin felsefi temeli Materyalizmdir. Tanr\u0131n\u0131n var olmad\u0131\u011f\u0131n\u0131 savunan kan\u0131tlar bulmaya \u00e7al\u0131\u015f\u0131r. Bunlar:<\/p>\n
* K\u00f6t\u00fcl\u00fck Kan\u0131t\u0131: \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada k\u00f6t\u00fc olarak niteledi\u011fimiz olu\u015fumlar vard\u0131r. Sava\u015flar, hastal\u0131klar, depremler, a\u00e7l\u0131k vb… Ateist bu noktada k\u00f6t\u00fcl\u00fc\u011f\u00fcn kar\u015f\u0131s\u0131nda nas\u0131l olup da mutlak iyi olan bir Tanr\u0131dan bahsedilece\u011fini sorar. Olsayd\u0131 bu k\u00f6t\u00fcl\u00fcklere kar\u015f\u0131 \u00e7\u0131kard\u0131 der. Ateizmin kar\u015f\u0131s\u0131ndaki filozoflar bu kan\u0131ta \u201cBu d\u00fcnyada k\u00f6t\u00fcl\u00fc\u011f\u00fcn var olu\u015fu, daha y\u00fcksek ahlaki iyiliklere yol a\u00e7t\u0131\u011f\u0131 i\u00e7in hakl\u0131 k\u0131l\u0131nabilir. Buna g\u00f6re e\u011fer yoksulluk olmasa, yoksullara yard\u0131m etme gibi ahlaki bak\u0131mdan iyi olan eylemler temelsiz kal\u0131rlar. Sava\u015flar, i\u015fkence ve toplu k\u0131y\u0131mlar vard\u0131r ama, kahramanlar, azizler ancak bunlar sayesinde ortaya \u00e7\u0131kar.<\/p>\n
* Ahlaki gerek\u00e7eler Kan\u0131t\u0131: Bu \u00e7er\u00e7evede i\u00e7inde de\u011ferlendirmemiz gereken iki d\u00fc\u015f\u00fcn\u00fcr vard\u0131r. Nietzsche ve Sartre. \u0130ki d\u00fc\u015f\u00fcn\u00fcr de felsefelerinde ahlak\u0131 \u00f6n plana \u00e7\u0131karm\u0131\u015flard\u0131r. Ahlak s\u00f6z konusu oldu\u011fun da ise, insan\u0131n Tanr\u0131 taraf\u0131ndan \u00f6nceden belirlenmi\u015f bir \u00f6z\u00fc bulunmad\u0131\u011f\u0131n\u0131, insan\u0131n \u00f6z\u00fcn\u00fc kendisinin yaratt\u0131\u011f\u0131n\u0131 savunmu\u015flard\u0131r.<\/p>\n
Sartre\u2019a g\u00f6re evrende kendi kendini yaratan tek varl\u0131k insand\u0131r. Her nesnenin bir \u00f6z\u00fc, bir varl\u0131\u011f\u0131 bir de varolu\u015fu vard\u0131r. Ona g\u00f6re yaln\u0131z insanda varolu\u015f \u00f6zden \u00f6nce gelir. \u0130nsan \u00f6nce vard\u0131r, sonra \u015f\u00f6yle ya da b\u00f6yle olur. \u00c7\u00fcnk\u00fc \u00f6z\u00fcn\u00fc kendisi yarat\u0131r. (Varolu\u015fculuk \u2013 Egzistansiyalizm)<\/p>\n
Nietzsche\u2019ye g\u00f6re insan g\u00fcc\u00fcn\u00fcn bir de\u011feri olacaksa, insan i\u00e7in bir \u00f6zg\u00fcrl\u00fck ve ahlaktan s\u00f6z edilebilecekse, soncuzca g\u00fcce sahip olan bir varl\u0131\u011f\u0131n var olmas\u0131 gerekir. \u0130nsan\u0131n kendisini \u00f6zg\u00fcrce yaratabilmesi i\u00e7in Tanr\u0131dan vazge\u00e7mek gerekti\u011fini s\u00f6yler.<\/p>\n
3. Tanr\u0131n\u0131n Varl\u0131\u011f\u0131n\u0131n Bilinemeyece\u011fini Ya da Yoklu\u011funun Bilinemeyece\u011fini \u00d6ne S\u00fcren<\/p>\n
Tanr\u0131ya ili\u015fkin bilgiye sahip olunamayaca\u011f\u0131n\u0131, dolay\u0131s\u0131yla Tanr\u0131\u2019n\u0131n var oldu\u011funun da var olmad\u0131\u011f\u0131n\u0131n da kan\u0131tlanamayaca\u011f\u0131n\u0131 savunan \u00f6\u011fretiye felsefe de agnostisizm (bilinemezlik) ad\u0131 verilir. Tanr\u0131n\u0131n var oldu\u011funun ya da olmad\u0131\u011f\u0131n\u0131n ilke olarak bilinemeyece\u011fini \u00f6ne s\u00fcren bir g\u00f6r\u00fc\u015ft\u00fcr. Bu g\u00f6r\u00fc\u015f\u00fc ilk olarak Sofist Protogoras vermi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"
Din felsefesi, dini konu edinen, dinin temellerini ve \u00f6\u011felerini ele alan, sorgulayan felsefe dal\u0131d\u0131r. Ba\u015fka bir deyi\u015fle din felsefesi, dinin felsefe a\u00e7\u0131s\u0131ndan ele al\u0131nmas\u0131, din hakk\u0131nda d\u00fc\u015f\u00fcnme ve a\u00e7\u0131klamad\u0131r. Din felsefesi dine ahlak ve sanat felsefelerinde oldu\u011fu gibi rasyonel, objektif ve ele\u015ftirel olarak yakla\u015f\u0131r. Dine Felsefi A\u00e7\u0131dan Yakla\u015f\u0131m: Dine felsefi yakla\u015f\u0131m her \u015feyden \u00f6nce din … Devam\u0131n\u0131 oku…<\/a><\/p>\n","protected":false},"author":1685,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13400],"tags":[1081,13401],"class_list":["post-39261","post","type-post","status-publish","format-standard","hentry","category-felsefe","tag-din","tag-felsefe-2"],"_links":{"self":[{"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/posts\/39261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/users\/1685"}],"replies":[{"embeddable":true,"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/comments?post=39261"}],"version-history":[{"count":0,"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/posts\/39261\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/media?parent=39261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/categories?post=39261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.sorubak.com\/blog\/wp-json\/wp\/v2\/tags?post=39261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}