{"id":15674,"date":"2016-05-01T13:10:47","date_gmt":"2016-05-01T10:10:47","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15674"},"modified":"2018-01-03T13:24:23","modified_gmt":"2018-01-03T10:24:23","slug":"yaratilis-mitosuyla-insan-gercek-oznesinin-kul-yapilisi-nasil-bu-kadar-acimasiz-ve-ahlaksiz","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/05\/01\/yaratilis-mitosuyla-insan-gercek-oznesinin-kul-yapilisi-nasil-bu-kadar-acimasiz-ve-ahlaksiz","title":{"rendered":"Yarat\u0131l\u0131\u015f mitosuyla insan ger\u00e7ek \u00f6znesinin kul yap\u0131l\u0131\u015f\u0131:\u00a0Nas\u0131l bu kadar ac\u0131mas\u0131z ve ahlaks\u0131z\u2026"},"content":{"rendered":"

Kimi insanlar, nas\u0131l bu kadar insanl\u0131ktan uzakla\u015fm\u0131\u015f, bu kadar duygusuz, bu kadar sevgisiz, bu kadar d\u00fc\u015f\u00fcncesiz, bu kadar bilin\u00e7siz, nas\u0131l bu kadar ac\u0131mas\u0131z, bu kadar ahlaks\u0131z olabiliyor? Dinsel ahlak ad\u0131na yap\u0131lan bunca ac\u0131mas\u0131zl\u0131\u011f\u0131n, ahlaks\u0131zl\u0131\u011f\u0131n k\u00f6keninde ne yat\u0131yor? <\/em><\/p>\n

Dinsel ahlak ad\u0131na yap\u0131lan bunca ahlaks\u0131zl\u0131\u011f\u0131n nedeni, do\u011frudan do\u011fruya dinsel ahlak anlay\u0131\u015f\u0131n\u0131n kendisidir. Daha do\u011frusu, dinsel inan\u00e7larla ki\u015fisel, s\u0131n\u0131fsal \u00e7\u0131karlar\u0131n \u00e7ak\u0131\u015fmas\u0131, \u00e7ak\u0131\u015ft\u0131r\u0131lmas\u0131d\u0131r. Bunun d\u00fc\u015f\u00fcnsel ve davran\u0131\u015fsal d\u00fczenekleri hakk\u0131nda vard\u0131\u011f\u0131m sonu\u00e7lar bu yaz\u0131n\u0131n i\u00e7eri\u011fini olu\u015fturacak.<\/p>\n

Bilinen evrenin tek yarat\u0131c\u0131 \u00f6znesi olarak insan anlay\u0131\u015f\u0131<\/strong><\/p>\n

Bilinen evrenin tek ve yarat\u0131c\u0131 \u00f6znesi insand\u0131r. Biyolojik evrim cans\u0131z\u0131 canl\u0131ya, canl\u0131y\u0131 al\u0131p \u201cbilen \u00f6zne\u201d olarak \u201cinsan\u201d canl\u0131s\u0131na getirmi\u015ftir. Bu s\u00f6z\u00fcn geli\u015fi olarak b\u00f6yle s\u00f6ylenivermi\u015ftir. Yoksa \u201cbiyolojik evrim\u201d diye bir \u00f6zne yoktur. O zaman \u00f6nce kavramlar\u0131m\u0131z\u0131 d\u00fczeltmekle s\u00f6ze ba\u015flayal\u0131m: \u201cCanl\u0131 t\u00fcrlerinden biri, nesnel olan ama \u00f6znel olmayan bir s\u00fcre\u00e7le, bilen \u00f6zne olma noktas\u0131na gelmi\u015ftir\u201d saptamas\u0131nda bulunulabilir.<\/p>\n

\u0130nsan\u0131n biyolojik evrimsel kazan\u0131mlar\u0131 temeli \u00fczerinde k\u00fclt\u00fcrel evrimin itici g\u00fcc\u00fc \u00f6zne konumuna y\u00fckseli\u015fi<\/strong><\/p>\n

Bir kemirgen t\u00fcr\u00fcn\u00fcn, elli milyon y\u0131l kadar s\u00fcren orman\/a\u011fa\u00e7 ya\u015fam\u0131nda \u00f6nemli evrimler ger\u00e7ekle\u015fmi\u015ftir: \u0130rile\u015fmi\u015f, g\u00f6zleri yanlardan \u00f6ne kaym\u0131\u015f, g\u00f6vdesinin alt\u0131 ile \u00fcst\u00fc, buna ko\u015fut olarak bacaklarla kollar, ayaklarla eller farkl\u0131la\u015fm\u0131\u015ft\u0131r. 20-15 milyon y\u0131l kadar \u00f6nce savana ya\u015fam\u0131na ge\u00e7ilince, dikilme yoluna girilmi\u015ftir. Bu \u201cinsans\u0131\u201d canl\u0131, \u00f6zg\u00fcr kalan elleriyle baz\u0131 do\u011fal objeleri ara\u00e7\/silah olarak kullanabilmi\u015ftir. Bir yandan da primat (iri beyinli memeli) beyni insan\u0131ms\u0131, insans\u0131, insan beynine do\u011fru nicel ve nitel evrimini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Sonu\u00e7ta insan, beynin y\u00f6netiminde ellerin ve g\u00f6zlerin e\u015fg\u00fcd\u00fcm\u00fcyle, ara\u00e7larla kulland\u0131\u011f\u0131 objelerin bi\u00e7imlerini ama\u00e7lar\u0131 y\u00f6n\u00fcnde de\u011fi\u015ftirerek \u201cara\u00e7 yapan canl\u0131\u201d olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Maddesel ara\u00e7lar\u0131n\u0131n simgelerini kafas\u0131nda yarat\u0131p, i\u015fleyerek, \u201cbilen, eyleyen, simge yaratan\u201d, simgelerle d\u00fc\u015f\u00fcnen bir \u00f6zne<\/strong> olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Bu noktada ger\u00e7eklik, \u201cbilinen evrenin tek ger\u00e7ek \u00f6znesi insand\u0131r\u201d \u00f6nermesiyle tan\u0131mlanabilir. \u00d6znelik, bilen, duyumsayan, karar verebilen, ama\u00e7lar\u0131n\u0131 de\u011ferlerini ger\u00e7ekle\u015ftirebilecek yolda eyleyen, nesneyi de\u011fi\u015ftirebilen; nesneyi de\u011fi\u015fme y\u00f6n\u00fcnde etkilerken de kendinin de\u011fi\u015fti\u011fini g\u00f6r\u00fcp kavrayabilen varl\u0131k olma durumudur. Bu \u201csoyut\u201d yarg\u0131, \u201csomut\u201d olgusal s\u00fcre\u00e7lerle ula\u015f\u0131lm\u0131\u015f durumun anlat\u0131m\u0131d\u0131r. \u00d6yleyse soyutu b\u0131rak\u0131p somuta bakal\u0131m. \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evrimsel kazan\u0131m ve birikim alan\u0131nda, ger\u00e7eklik, bunca bilimsel uzmanl\u0131k dal\u0131 u\u011fra\u015f\u0131na b\u00f6l\u00fcnerek incelenip \u00f6\u011frenildikten sonra, hepsinin varg\u0131lar\u0131n\u0131n birle\u015ftirilip b\u00fct\u00fcnle\u015ftirildi\u011fi \u201cbilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u201d alan\u0131nda var\u0131lan sonu\u00e7, insan\u0131n bilen \u00f6zne, geli\u015ftirerek yineleyeyim, \u201cbilinen evrenin tek yarat\u0131c\u0131 \u00f6znesi\u201d oldu\u011fudur. Bu nas\u0131l olmu\u015ftur? Bug\u00fcn b\u00fct\u00fcn insanlar b\u00f6yle mi d\u00fc\u015f\u00fcnmekte, b\u00f6yle mi davranmaktad\u0131r? Ge\u00e7mi\u015fte b\u00fct\u00fcn toplumlarda, topluluklarda, aile birliklerinde b\u00f6yle mi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr?<\/p>\n

\u00c7al\u0131nan \u00f6zneli\u011fin a\u015fk\u0131n\u00f6znelere sunulu\u015fu<\/strong><\/p>\n

Hay\u0131r, bu yaz\u0131da savunulacak olan g\u00f6r\u00fc\u015f, tar\u0131mc\u0131 ilk uygar, s\u0131n\u0131fl\u0131 toplumlarda, yarat\u0131l\u0131\u015f mitosu<\/strong> bi\u00e7imi verilen dinsel ideolojik d\u00fc\u015f\u00fcn\u00fc\u015f gelene\u011fiyle, \u00f6znelik duygusunun ve bilincinin ger\u00e7ek insan \u00f6znelerden al\u0131n\u0131p, kimi ger\u00e7ek \u00f6znelerce (kafada) \u201cyarat\u0131lan\u201d sanal a\u015fk\u0131n\u00f6znelere sunuldu\u011fudur. A\u015fk\u0131n \u00f6znelere inan\u00e7tan, Yaradan\u2019a inan\u00e7tan ger\u00e7eklik d\u00fcnyas\u0131nda b\u00f6yle a\u015fk\u0131n\u00f6znelerin (ilerde teke indirilecek bir a\u015fk\u0131n\u00f6znenin) bulunmayaca\u011f\u0131 ko\u015fullarda, sonu\u00e7ta, a\u015fk\u0131n\u00f6znelerin bud\u00fcnyadaki vekilleri, s\u00f6zc\u00fcleri olduklar\u0131n\u0131 ileri s\u00fcrenler yararlanacakt\u0131r. S\u00f6z konusu inan\u00e7lar, s\u0131n\u0131f sava\u015f\u0131m\u0131nda onlar\u0131n \u00e7\u0131karlar\u0131na uygun y\u00f6nlendirilip, bi\u00e7imlenip, yorumlan\u0131p, dinsel e\u011fitimle pazarlan\u0131p, yay\u0131l\u0131p, yeniden \u00fcretilirken \u00e7okluk zarar\u0131na, ger\u00e7ek insan \u00f6znelerin harcanmas\u0131 pahas\u0131na kullan\u0131labilecektir.<\/p>\n

A\u015eKIN\u00d6ZNELERE VARILMASINDAN \u00d6NCE SANAL \u00d6ZNELER KURMA S\u00dcREC\u0130N\u0130N K\u0130LOMETRE TA\u015eLARI<\/strong><\/p>\n

Bu olguya, insanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnsel evrimi s\u00fcrecinde \u201ca\u015fk\u0131n\u00f6zne yaratma i\u015flemi\u201d denebilir. S\u0131n\u0131fl\u0131 toplumda sanal a\u015fk\u0131n\u00f6znelerin varl\u0131\u011f\u0131na inan\u00e7 noktas\u0131na varan bu s\u00fcre\u00e7, s\u0131n\u0131fs\u0131z toplumlarda baz\u0131 \u201csanal \u00f6zne\u201d denebilecek varl\u0131klara inanma yan\u0131lg\u0131s\u0131yla ba\u015flam\u0131\u015ft\u0131r. \u0130lkel toplulu\u011fun k\u00fclt\u00fcrel evriminin erken evrelerinde, insanlar\u0131n bilen \u00f6zne – bilinen nesne ayr\u0131m\u0131 yap\u0131lamayan bir bilin\u00e7lilik (daha do\u011frusu bilin\u00e7sizlik) d\u00fczeyinde oldu\u011fu, antropologlarca saptanm\u0131\u015ft\u0131r. Nas\u0131l? Arkeolojik buluntular\u0131n yorumlanmas\u0131ndan, benzeri k\u00fclt\u00fcrel evrim d\u00fczeyindeki \u00e7a\u011f\u0131m\u0131z (ya\u015fayan) ilkel topluluklar\u0131n\u0131n g\u00f6zleminden yap\u0131lan \u00e7\u0131karsamayla. B\u00f6yle bir noktadan ba\u015flan\u0131p, \u201csayg\u0131n sanal \u00f6zneler\u201d yaratmaya var\u0131lacak yolda at\u0131lan ad\u0131mlar \u015f\u00f6yle s\u0131ralanabilir:<\/p>\n

\"\"
S\u00fcre\u00e7, Animizm (\u201ccanc\u0131l\u0131k\u201d), yani do\u011fadaki insanlar ve hayvanlar yan\u0131 s\u0131ra, b\u00fct\u00fcn devingen varl\u0131klar\u0131n, hatta do\u011fa olgular\u0131n\u0131n ve do\u011fa olaylar\u0131n\u0131n \u201c\u00f6znele\u015ftirilmeleri\u201d d\u00fc\u015f\u00fcnsel i\u015flemiyle ba\u015flam\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Birinci ad\u0131m, Animizm<\/strong>: S\u00fcre\u00e7, Animizm (Latince can anlam\u0131na gelen anima<\/em> k\u00f6k\u00fcnden t\u00fcretilerek \u201ccanc\u0131l\u0131k\u201d) do\u011fadaki insanlar ve hayvanlar yan\u0131 s\u0131ra, b\u00fct\u00fcn devingen (hareketli) varl\u0131klar\u0131n, hatta ya\u011fmur, toprak, g\u00fcne\u015f, yel gibi do\u011fa olgular\u0131n\u0131n ve do\u011fa olaylar\u0131n\u0131n (onlar\u0131n da canl\u0131l\u0131k, duygu, d\u00fc\u015f\u00fcnce, isten\u00e7 sahibi olduklar\u0131 san\u0131s\u0131yla) \u201c\u00f6znele\u015ftirilmeleri\u201d d\u00fc\u015f\u00fcnsel i\u015flemiyle ba\u015flam\u0131\u015ft\u0131r. Bunun \u00e7a\u011fda\u015f k\u00fclt\u00fcrlerdeki kal\u0131nt\u0131s\u0131 (fosili) baz\u0131 dillerde (\u00f6zellikle Frans\u0131zcada ve Arap\u00e7ada oldu\u011fu gibi) s\u00f6zc\u00fcklerin, adlar\u0131n bile eril ile di\u015fil bi\u00e7imlerinin farkl\u0131la\u015ft\u0131r\u0131lmalar\u0131nda g\u00f6r\u00fclmektedir.<\/p>\n

\u0130kinci ad\u0131m, \u00f6l\u00fcn\u00fcn \u00f6znele\u015ftirilmesi<\/strong>: Sanal \u00f6zne kurmada at\u0131lan ikinci ad\u0131m\u0131n, \u00f6l\u00fcm ger\u00e7ekli\u011fini kabullenememe duygusuyla at\u0131ld\u0131\u011f\u0131 s\u00f6ylenebilir. Arkeolojide ilk \u00f6l\u00fc g\u00f6mme ipu\u00e7lar\u0131yla birlikte fosille\u015fmi\u015f kemiklerin \u00fczerinde bulunan k\u0131rm\u0131z\u0131 a\u015f\u0131boyalar\u0131, \u00f6lenin yok olmad\u0131\u011f\u0131, ba\u015fka bir t\u00fcr canl\u0131ya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, ya da canlanaca\u011f\u0131 d\u00fc\u015f\u00fcncesinin varl\u0131\u011f\u0131yla a\u00e7\u0131klanmaktad\u0131r. \u00d6l\u00fcn\u00fcn yan\u0131na konan et, but kal\u0131nt\u0131lar\u0131, yiyecek i\u00e7ecek kaplar\u0131 da bu yorumu desteklemektedir.<\/p>\n

\"\"\u00dc\u00e7\u00fcnc\u00fc ad\u0131m, totemcilik:<\/strong> \u0130lerde a\u015fk\u0131n\u00f6znelerin yarat\u0131laca\u011f\u0131 yolda b\u00f6yle bir ad\u0131m\u0131n da at\u0131ld\u0131\u011f\u0131n\u0131, ilkel k\u00fclt\u00fcrl\u00fc topluluklar\u0131n d\u00fc\u015f\u00fcnce ve uygulamalar\u0131ndan \u00e7\u0131kar\u0131yoruz. Topluluk bilinci kazand\u0131rma ve topluluklar\u0131 ay\u0131rt etme i\u015flevi g\u00f6ren \u201ctotem ata\u201d d\u00fc\u015f\u00fcncesi, a\u00e7\u0131k\u00e7a, bir sanal \u00f6zne tasarlaman\u0131n ve onun varl\u0131\u011f\u0131na inanman\u0131n sonucudur.<\/p>\n

D\u00f6rd\u00fcnc\u00fc ad\u0131m, ata k\u00fclt\u00fc<\/strong>: E\u015fitlik\u00e7i yap\u0131l\u0131 topluluklarda, (haydi \u015funa kimi antropologlar\u0131n kulland\u0131\u011f\u0131, ger\u00e7ekli\u011fi daha kapsay\u0131c\u0131 kavramla \u201ckabaca e\u015fitlik\u00e7i topluluklar\u201d i\u00e7inde diyelim) s\u0131n\u0131flar olu\u015fmam\u0131\u015ft\u0131r. Ama erkek – kad\u0131n i\u015flev farkl\u0131la\u015fmas\u0131na (erkeklerin daha \u00e7ok avc\u0131l\u0131kta kad\u0131nlar\u0131n toplay\u0131c\u0131l\u0131kta ve \u00e7ocuk bak\u0131m\u0131nda uzmanla\u015fmalar\u0131na) dayand\u0131r\u0131lan bir \u201ctoplumsal konum (stat\u00fc) farkl\u0131la\u015fmas\u0131\u201d olu\u015fur. Buna benzer konum farkl\u0131la\u015fmalar\u0131, klan kabile ba\u015fkan\u0131 konumunda patriark, onunla \u00e7ak\u0131\u015fabilen \u00e7ak\u0131\u015fmayabilen \u201ctak\u0131mav\u0131 \u00f6nderleri\u201d ve \u201csihirci sa\u011falt\u0131c\u0131lar\u201d ile \u00f6teki s\u0131radan \u00fcyeler aras\u0131nda da bulunmaktad\u0131r.<\/p>\n

\"\"
Topluluk bilinci kazand\u0131rma ve topluluklar\u0131 ay\u0131rt etme i\u015flevi g\u00f6ren \u201ctotem ata\u201d d\u00fc\u015f\u00fcncesi, bir sanal \u00f6zne tasarlaman\u0131n ve onun varl\u0131\u011f\u0131na inanman\u0131n sonucudur. (Emily Carr\u2019\u0131n tablosu)<\/figcaption><\/figure>\n

Be\u015finci ad\u0131m, sayg\u0131n sanal \u00f6zneler d\u00fc\u015f\u00fcnme<\/strong>: Y\u00fcksek toplumsal konumlu kimseler ya\u015famdayken bir e\u015fitsizlik sorunu, a\u015fk\u0131n\u00f6znele\u015ftirme durumu s\u00f6z konusu de\u011fildir. \u00d6ld\u00fcklerinde, hi\u00e7 de\u011filse i\u00e7lerinden baz\u0131lar\u0131 i\u00e7in, sanal \u00f6zne\u015ftirme ve y\u00fcceltme d\u00fc\u015f\u00fcnsel s\u00fcreci i\u015fletilebilir. \u00d6l\u00fcnce d\u00fc\u015f\u00fcnen, duyan, karar alan, kararlar\u0131n\u0131 eylemine d\u00f6ken bir ger\u00e7ek \u00f6zne olmaktan \u00e7\u0131kan kimi kimseler i\u00e7in, \u00f6ld\u00fckten sonra da topluluktaki, onlara sayg\u0131nl\u0131k kazand\u0131ran i\u015flevlerini s\u00fcrd\u00fcrecekleri, s\u00fcrd\u00fcrd\u00fckleri san\u0131s\u0131na ve umuduna kap\u0131l\u0131nabilmektedir. Kan\u0131t\u0131, arkeolojide ortaya \u00e7\u0131kar\u0131lan \u201cata k\u00fclt\u00fc\u201d buluntular\u0131. Sanal \u00f6zne kurmada be\u015finci ad\u0131m bu olmu\u015f olsa gerektir. Bu kimseler \u00f6ld\u00fckten sonra (kafalarda) diriltildiklerine g\u00f6re, sanal \u00f6zne kurmaktan sanal \u00f6zne yaratmaya var\u0131lacak yola girilmi\u015f demektir.<\/p>\n

Ancak (ileriki sat\u0131rlarda g\u00f6r\u00fclece\u011fi gibi) \u201cyaratma\u201d kavram\u0131, daha \u00e7ok yaratan-yarat\u0131lan e\u015fitsizlik\u00e7i ili\u015fkisiyle ba\u011flant\u0131l\u0131 bulundu\u011fu ve e\u015fitsizlik\u00e7i yap\u0131l\u0131 s\u0131n\u0131fl\u0131 toplumsal ili\u015fkileri yans\u0131t\u0131c\u0131 oldu\u011fu i\u00e7in, onu ilkel topluluk ba\u011flam\u0131nda kullanmak do\u011fru olmaz. Bir ba\u015fka deyi\u015fle sanal \u00f6zne kurma s\u00fcreci, o tarihlerde ger\u00e7eklik d\u00fcnyas\u0131nda hi\u00e7 var olmam\u0131\u015f \u00f6zneleri yoktan var etme bi\u00e7imini alm\u0131\u015f de\u011fildir.<\/p>\n

Alt\u0131nc\u0131 ad\u0131m, sayg\u0131n sanal \u00f6znelerin rant\u0131n\u0131 yeme<\/strong>: Bu noktada sanal \u00f6zne kurma, etkisini, atalara (tap\u0131nma de\u011fil) \u201csayg\u0131\u201d d\u00fc\u015f\u00fcncesinde ve davran\u0131\u015f\u0131nda g\u00f6sterecektir. Atalara sayg\u0131 (dini de\u011fil) k\u00fclt\u00fc, \u015fefliklerden \u00f6nceki y\u00f6netsel g\u00f6revliler ve yetkili patriarklar i\u00e7in, \u015fefliklerde ise, \u015fefler \u00f6l\u00fcnce i\u015fletildi\u011finde, \u00f6zne kurman\u0131n, sanal \u00f6zne yaratma yar\u0131 yolunda at\u0131lan alt\u0131nc\u0131 ad\u0131m\u0131ndan s\u00f6z edilebilir. Gerek\u00e7esi, \u00f6len kimi s\u0131ra d\u0131\u015f\u0131 g\u00fc\u00e7l\u00fc ve sayg\u0131n ki\u015filerin, \u00f6lmelerinden sonra da toplulu\u011fa yararlar\u0131n\u0131n dokunaca\u011f\u0131 (\u00f6rne\u011fin ya\u015fayan \u00e7ocuklar\u0131n\u0131 koruyacaklar\u0131) d\u00fc\u015f\u00fcnce ve beklentisidir. Bunun \u00f6teki sanal \u00f6znelerden fark\u0131, ya\u015famda kalan soylar\u0131n\u0131n, boylar\u0131n\u0131n onlara g\u00f6sterilecek sayg\u0131dan kendilerine pay (rant) \u00e7\u0131karabilmeleridir. Bu \u00e7izgi \u00fczerinde, ileride, sanal a\u015fk\u0131n\u00f6znelerin rant\u0131yla beslenen ki\u015filer, kadrolar, s\u0131n\u0131flar g\u00f6r\u00fclecektir.<\/p>\n

B\u0130TK\u0130SEL BES\u0130N \u00dcRET\u0130C\u0130S\u0130 YERLE\u015e\u0130K \u00c7\u0130FT\u00c7\u0130 TOPLULUKLAR \u0130LE HAYVANSAL BES\u0130N \u00dcRET\u0130C\u0130S\u0130 G\u00d6\u00c7EBE \u00c7OBAN TOPLULUKLARIN SAYGIN SANAL \u00d6ZNELER\u0130N\u0130N FARKLILA\u015eMASI<\/strong><\/p>\n

\u0130nsanl\u0131\u011f\u0131n toplumsal-k\u00fclt\u00fcrel evriminde bu noktaya kadar varan sanal \u00f6zne kurma s\u00fcre\u00e7leri, ge\u00e7im bi\u00e7imi avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k olan \u00fcretim \u00f6ncesi topluluklar\u0131n ya\u015fam ve ge\u00e7im bi\u00e7imleriyle ba\u011flant\u0131l\u0131d\u0131r. \u00dcretime, bitkisel ve hayvansal besin \u00fcretimine ge\u00e7ilmesiyle, hem ya\u015fam hem ge\u00e7im, hem d\u00fc\u015f\u00fcn\u00fc\u015f (dolay\u0131s\u0131yla sanal \u00f6zne kurma) bi\u00e7imlerinde \u00f6ncesindekilerden \u00f6nemli nicel, nitel farkl\u0131 s\u00fcre\u00e7ler i\u015flemeye ba\u015flayacakt\u0131r.<\/p>\n

\"\"
Kad\u0131n\u0131n toplulu\u011fun ge\u00e7iminde ba\u015frol\u00fc oynamas\u0131n\u0131n kazand\u0131rd\u0131\u011f\u0131 sayg\u0131y\u0131 yans\u0131tan \u201csayg\u0131n sanal \u00f6zneler\u201d: Hac\u0131lar\u2019da bulunan Toprak Ana fig\u00fcr\u00fc.<\/figcaption><\/figure>\n

Uzman topluluklar\u0131n \u201cVen\u00fcsler\u201d denen muska yontuculuklar\u0131na verilen yeni anlam ve i\u015flev<\/strong><\/p>\n

\u015eimdi, k\u00fclt\u00fcrel-d\u00fc\u015f\u00fcnsel evrim makaras\u0131n\u0131 biraz geriye sararak ve genel-soyuttan, \u00f6zel-somut vitese ge\u00e7erek, a\u015fk\u0131n\u00f6zne yaratmakla sonu\u00e7lanacak s\u00fcrecin ilkel toplulu\u011fun en son ve en y\u00fcksek k\u00fclt\u00fcr evresini temsil eden Kuzey Avrupa uzman avc\u0131 topluluklar\u0131n\u0131n gerilerinde b\u0131rakt\u0131klar\u0131 izlere bakal\u0131m. Bak\u0131nca, kaya\/ma\u011fara resimleri ve \u201cven\u00fcsler\u201d denen kad\u0131n yontucuklar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Resimler (kimi yorumcular\u0131n sand\u0131\u011f\u0131n\u0131n tersine) zoomorfik a\u015fk\u0131n\u00f6zneleri (tap\u0131n\u0131lan hayvan bi\u00e7imli tanr\u0131lar\u0131) temsil etmiyorlar. \u0130nsan (yaln\u0131zca t\u00f6rensel olarak arada bir de\u011fil) sistemli, s\u00fcrekli olarak avlay\u0131p yedi\u011fi canl\u0131lara tapar, onlar\u0131n \u00f6n\u00fcnde e\u011filir mi? \u00d6yleyse onlar (kat\u0131ld\u0131\u011f\u0131m yorumculara g\u00f6re) \u201cav sihri t\u00f6renleri\u201d sahnesinin akt\u00f6rleriydi. Kad\u0131n yontucuklar\u0131na gelince, onlar da sanal a\u015fk\u0131n\u00f6zne tanr\u0131\u00e7alar de\u011fildir. Kimi (kat\u0131ld\u0131\u011f\u0131m) uzmanlar\u0131na g\u00f6re, uzman avc\u0131lar\u0131n do\u011fum darbo\u011faz\u0131n\u0131 a\u015fma ama\u00e7l\u0131 do\u011furganl\u0131k muskalar\u0131d\u0131r.<\/p>\n

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Willendorf Ven\u00fcs\u00fc<\/figcaption><\/figure>\n

Ama konumuz bak\u0131m\u0131ndan ikisi de sanal \u00f6zne kurma \u00fcr\u00fcn\u00fc objeler say\u0131labilir. Resimleri b\u0131rak\u0131p \u201cven\u00fcsler\u201d denen muskalara bakal\u0131m. Onlar, analoji (benzetme) mant\u0131\u011f\u0131yla toplulu\u011fun kad\u0131nlar\u0131n\u0131n gebe kalmas\u0131n\u0131, do\u011furmas\u0131n\u0131 sa\u011flayaca\u011f\u0131 umulan sanal \u00f6znelerdir. \u0130\u015fte bu sanal \u00f6zge simgeleri, avc\u0131 toplay\u0131c\u0131 topluluklarda bitkisel besin toplay\u0131c\u0131l\u0131\u011f\u0131 i\u015flevini y\u00fcr\u00fcten kad\u0131nlar\u0131n insanl\u0131\u011f\u0131 \u00fcretici ge\u00e7im-ya\u015fam bi\u00e7imlerine ge\u00e7irmeleriyle ba\u011flant\u0131land\u0131r\u0131l\u0131r. Bu yolda, ku\u015faklar boyu s\u00fcrd\u00fcr\u00fclen bir k\u00fclt\u00fcrel gelene\u011fin, yeni ya\u015fam ko\u015fullar\u0131na uyarlanmas\u0131yla, i\u015flev ve anlam de\u011fi\u015fikli\u011fine u\u011frat\u0131lm\u0131\u015f simgelerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Kad\u0131n\u0131n do\u011furganl\u0131\u011f\u0131 ile topra\u011f\u0131n verimlili\u011fi d\u00fc\u015f\u00fcncesinin simgeleri i\u015flevi g\u00f6rmeye ba\u015flam\u0131\u015flard\u0131r. Kad\u0131n\u0131n toplulu\u011fun ge\u00e7iminde (\u00fcretimle) ba\u015frol\u00fc oynamas\u0131n\u0131n kazand\u0131rd\u0131\u011f\u0131 sayg\u0131y\u0131 yans\u0131tan \u201csayg\u0131n sanal \u00f6zneler\u201d konumuna y\u00fckseltilmi\u015flerdir. \u0130lerinin uygar (s\u0131n\u0131fl\u0131, devletli, ideolojili toplumunun) tanr\u0131lar\u0131, tanr\u0131\u00e7alar\u0131 gibi korkulmayan; sevilen, ki\u015filerin \u00f6n\u00fcnde e\u011filip \u00f6zneliklerini yads\u0131nmad\u0131klar\u0131 sanal sayg\u0131n \u00f6zneler!<\/p>\n

Toprak ana simgeleri ile tanr\u0131\u00e7a a\u015fk\u0131n\u00f6znelerinin fark\u0131<\/strong><\/p>\n

Onlar, bitkisel besin \u00fcretimine ge\u00e7ilen d\u00fcnyan\u0131n pek \u00e7ok yerinde kar\u015f\u0131la\u015f\u0131lan, ama en a\u00e7\u0131k ve parlak \u00f6rnekleri (Hac\u0131lar\u2019\u0131nkiler gibi) M\u00d6 10. biny\u0131l dolaylar\u0131ndan kalma pi\u015fmi\u015f toprak yontuculuklar\u0131nda bulunan \u201ctoprak ana\u201d simgeleridir. Simge \u00fcretme gelene\u011fi, s\u0131n\u0131fl\u0131 topluma ge\u00e7ilince, tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerinin (ileriki sat\u0131rlarda g\u00f6r\u00fclece\u011fi gibi) a\u015fk\u0131n\u00f6znele\u015ftirilerek tanr\u0131la\u015ft\u0131r\u0131lmas\u0131na varacakt\u0131r. \u0130\u015fte o zaman toprak ana simgeleri de tanr\u0131\u00e7ala\u015ft\u0131r\u0131lacakt\u0131r. Bu nas\u0131l olmu\u015ftur?<\/p>\n

TARIMCI UYGAR, SINIFLI, DEVLETL\u0130 TOPLUMUN D\u0130NSEL \u0130DEOLOJ\u0130S\u0130<\/strong><\/p>\n

S\u0131n\u0131fl\u0131, devletli uygar toplum ve dinsel d\u00fc\u015f\u00fcn\u00fc\u015f i\u00e7 i\u00e7e geli\u015fen olgulard\u0131r. Hi\u00e7 de\u011filse ilk uygar toplumlar\u0131n (M\u00d6 4. biny\u0131lda) Mezopotamya kent devletlerinde (\u00f6rne\u011fin Eridu\u2019da) do\u011fu\u015funda b\u00f6yle olmu\u015ftur. Ve bu dinsel ideoloji, Bat\u0131 Asya, Kuzey Afrika, Avrupa ortak co\u011frafyas\u0131 halklar\u0131 k\u00fclt\u00fcrel evrim gelene\u011fine arketip (ilk \u00f6rnek) i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n

Yaratan-yarat\u0131lan (Tanr\u0131-kul) e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131n\u0131n d\u00f6k\u00fcl\u00fc\u015f\u00fc<\/strong><\/p>\n

Ger\u00e7ekten, Tanr\u0131-kul (Yaratan-yarat\u0131lan) mutlak e\u015fitsizlik\u00e7i ili\u015fki paradigmas\u0131yla dinsel d\u00fc\u015f\u00fcn\u00fc\u015f, bu imparatorluklar co\u011frafyas\u0131nda yay\u0131lm\u0131\u015ft\u0131r. Sonra bu co\u011frafyadan da ta\u015farak, \u00f6teki k\u0131talara ve tektanr\u0131c\u0131 bi\u00e7imiyle g\u00fcn\u00fcm\u00fcze kadar ta\u015f\u0131nm\u0131\u015ft\u0131r. Temel inanc\u0131 (ondan \u00f6teki inan\u00e7lar\u0131n t\u00fcretildi\u011fi ve onunla y\u00f6neticilerin y\u00f6netilenleri denetledi\u011fi inan\u00e7) s\u0131n\u0131fl\u0131 toplumlar boyunca (\u00e7oktanr\u0131c\u0131l\u0131ktan tektanr\u0131c\u0131l\u0131\u011fa do\u011fru geli\u015ftirilmi\u015f olsa da) de\u011fi\u015fmemi\u015ftir. Bug\u00fcn de insandan (Enuma Eli\u015f<\/em> yarat\u0131l\u0131\u015f mitosunda ortaya konup, Tevrat<\/em>\u2019ta, Kur\u2019an<\/em>\u2019da yinelendi\u011fi gibi), tanr\u0131ya kulluk etmek i\u00e7in yarat\u0131ld\u0131\u011f\u0131na inanmas\u0131 istenmektedir: \u201cKalabal\u0131\u011f\u0131 yarataca\u011f\u0131m, ad\u0131 \u2018insan\u2019, dinlensin diye tanr\u0131lar[\u0131n] i\u015fleri onun \u00fczerine kalacak.\u201d (Enuma Eli\u015f<\/em>, 2016 \u00e7evirisi T\u00fcrk\u00e7esiyle). \u201cRAB Tanr\u0131 Aden bah\u00e7esine bakmas\u0131, onu i\u015flemesi i\u00e7in Adem\u2019i oraya koydu.\u201d (Kutsal Kitap<\/em>, Tevrat b\u00f6l\u00fcm\u00fc, Yarat\u0131l\u0131\u015f, I.2.15, 2001 T\u00fcrk\u00e7e bask\u0131s\u0131ndan). \u201cBen cinleri ve insanlar\u0131, ancak bana kulluk etsinler diye yaratt\u0131m.\u201d Kur\u2019an-\u0131 Ker\u00eem<\/em>, Z\u00e2riy\u00e2t S\u00fbresi, 56. ayeti; Diyanet Vakf\u0131 Yay\u0131n\u0131, 2001 bask\u0131s\u0131ndan).<\/p>\n

Enuma Eli\u015f<\/em>\u2019in tanr\u0131lar\u0131, imparatorluk ba\u015fkenti Babil\u2019in tanr\u0131s\u0131 Marduk ve insanl\u0131\u011f\u0131n ilk uygar toplumunun kuruldu\u011fu S\u00fcmer \u00fclkesindeki Eridu kentinin koruyucu tanr\u0131s\u0131, sular tanr\u0131s\u0131 Enki (yarat\u0131l\u0131\u015f mitosunun Sami dili Akad\u00e7a leh\u00e7esi \u00e7e\u015fitlemesindeki ad\u0131yla Ea) ve Mezopotamya panteonu olan Anunnaki\u2019nin \u00f6teki tanr\u0131lar\u0131, ku\u015fkusuz nesnel kar\u015f\u0131l\u0131klar\u0131 bulunmayan, inan\u00e7 \u00fcr\u00fcn\u00fc sanal \u00f6znelerdi. \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel-d\u00fc\u015f\u00fcnsel evriminin bu y\u00f6redeki geli\u015fme ko\u015fullar\u0131n\u0131n belirledi\u011fi sanal \u00f6zne kurma s\u00fcrecinin sayg\u0131n sanal \u00f6zneler evresinden sonraki (o tarihler i\u00e7in) sonul \u00fcr\u00fcnleriydi.<\/p>\n

Toprak Ana\u2019dan Ana Tanr\u0131\u00e7a\u2019ya<\/strong>: Ancak bunlar, avc\u0131-toplay\u0131c\u0131-bal\u0131k\u00e7\u0131 ilkel topluluklar\u0131n totemlerinden, tar\u0131msal \u00fcretici ilkel toplulu\u011fun \u201cToprak Ana\u201d sanal \u00f6znelerinden nitelik\u00e7e farkl\u0131 sanal \u00f6znelerdi. Onlar\u0131, ger\u00e7ek insan \u00f6znesinin (de\u011ferce) \u00fcst\u00fcne \u00e7\u0131kar\u0131lm\u0131\u015f olmalar\u0131 ve ilerde do\u011fa g\u00fc\u00e7leriyle, hatta maddeyle ba\u011flant\u0131lar\u0131n\u0131n (kafalarda) kesilecek olmas\u0131 g\u00f6z \u00f6n\u00fcne al\u0131narak, her iki anlamda (do\u011fa\u00fcst\u00fc ve insan\u00fcst\u00fc anlam\u0131nda) \u201ca\u015fk\u0131n\u00f6zne\u201d olarak nitelemek do\u011fru olur. Sanal\u0131na sanald\u0131rlar; ama bir de fazlal\u0131klar\u0131 vard\u0131r: \u201csanal a\u015fk\u0131n\u00f6zneler\u201d olmalar\u0131.<\/p>\n

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Mezopotamya panteonu olan Anunnaki\u2019nin tanr\u0131lar\u0131, ku\u015fkusuz nesnel kar\u015f\u0131l\u0131klar\u0131 bulunmayan, inan\u00e7 \u00fcr\u00fcn\u00fc sanal \u00f6znelerdi.<\/figcaption><\/figure>\n

Sanal \u00f6zne kurma s\u00fcreci, nas\u0131l oldu da \u201csanal a\u015fk\u0131n\u00f6zne yaratma\u201d noktas\u0131na vard\u0131? \u015e\u00f6yle: bitkisel besin \u00fcreticisi yerle\u015fik \u00e7ift\u00e7i topluluklarda, tar\u0131msal \u00fcretimin k\u00f6klerinin beslendi\u011fi toprak, (g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi) \u201cToprak Ana\u201d olarak \u00f6znele\u015ftirilmi\u015fti. Hayvansal besin \u00fcretici g\u00f6\u00e7ebe \u00e7oban topluluklarda (otlaklar haz\u0131r oldu\u011funa g\u00f6re) s\u00fcr\u00fcn\u00fcn gelece\u011finde belirleyici etmen, f\u0131rt\u0131na, g\u00fcne\u015f gibi hava olaylar\u0131 olacakt\u0131r. Bir de s\u00fcr\u00fclerin ve toplulu\u011fun gece g\u00f6\u00e7lerinde y\u00f6n ve yol bulmada rehberlik edecek y\u0131ld\u0131zlar! Bu bak\u0131mdan, \u00e7ift\u00e7i topluluklar, sanal (ilerde, uygar tar\u0131mc\u0131larda a\u015fk\u0131n) \u00f6znelerini yerde ararken, \u00e7obanlar, g\u00f6klerde bulmu\u015flard\u0131r. \u015eamanlar\u0131n g\u00f6k katlar\u0131na sanal t\u0131rman\u0131\u015f t\u00f6renleri bunu g\u00f6stermektedir. \u00d6rne\u011fin g\u00f6\u00e7ebelik d\u00f6nemlerinde T\u00fcrk\u00e7e konu\u015fan topluluklar\u0131n sanal \u00f6znesi (Altay Yarat\u0131l\u0131\u015f Mitosu\u2019na -Verbitsky ve Radlov derlemelerine- bak\u0131l\u0131rsa) \u00dclker\u2019dir. Ve \u00dclker, insan\u0131 yaratan a\u015fk\u0131n ve insandan \u00fcst\u00fcn \u00f6zne de\u011fildir. Hi\u00e7 de\u011filse, ba\u015flang\u0131\u00e7ta tanr\u0131 say\u0131lan Erlik\u2019e (insan\u0131n atas\u0131na) e\u015fit sanal \u00f6zne kimli\u011findedir.<\/p>\n

Di\u015fil sanal sayg\u0131n \u00f6znelerin ba\u015f\u0131na gelecekler parantezi<\/strong><\/p>\n

G\u00f6\u00e7ebe \u00e7obanlar\u0131n yerle\u015fik \u00e7ift\u00e7ileri \u00f6nce ya\u011fmalay\u0131p, sonra haraca\/vergiye ba\u011flay\u0131p, en sonunda, \u00fczerlerinde egemen z\u00fcmreyi\/s\u0131n\u0131f\u0131 olu\u015fturmalar\u0131yla s\u0131n\u0131fl\u0131 toplum do\u011fmu\u015ftu. S\u0131n\u0131fl\u0131 toplumun sanal \u00f6znelerin yeniden \u00fcretildi\u011fi mitoslar\u0131n\u0131n birle\u015ftirilip \u00f6rg\u00fctlendirilmesiyle olu\u015fan mitolojilerinde, eril g\u00f6ksel sanal \u00f6znelerin a\u011f\u0131r bast\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. Di\u015fil sanal \u00f6znelerin ikincil (yard\u0131mc\u0131) konuma itilmeleri bundand\u0131r.<\/p>\n

\"\"
Tevrat\u2019ta Adem\u2019i kendine hizmet\u00e7i, kul olarak yaratt\u0131\u011f\u0131 yaz\u0131lan Rab\u2019b\u0131n (Efendi\u2019nin) kad\u0131n\u0131 ise Adem\u2019e (dolay\u0131s\u0131yla adam\u2019a, erke\u011fe) hizmet\u00e7i olarak verdi\u011fi s\u00f6ylenir.<\/figcaption><\/figure>\n

Musevilikte<\/strong>: Hatta onlardan baz\u0131lar\u0131, s\u0131n\u0131fl\u0131 toplumun devlet \u00f6rg\u00fct\u00fcn\u00fcn geli\u015fmesine ko\u015fut olarak, \u015feytanla\u015ft\u0131r\u0131lacak ya da b\u00fcy\u00fcc\u00fclere d\u00f6n\u00fc\u015ft\u00fcr\u00fclecektir (Tevrat<\/em>, M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f, 22:18 \u201cB\u00fcy\u00fcc\u00fc kad\u0131n\u0131 ya\u015fatmayacaks\u0131n\u201d). Di\u015fil sanal \u00f6znelerin sayg\u0131n konumdan d\u00fc\u015f\u00fcr\u00fcl\u00fc\u015f\u00fcne ko\u015fut olarak, erkek egemen toplumda kad\u0131n\u0131n konumunun a\u015fa\u011f\u0131l\u0131\u011f\u0131 onaylanacakt\u0131r. Tevrat<\/em>\u2019ta Adem\u2019i kendine hizmet\u00e7i, kul olarak yaratt\u0131\u011f\u0131 yaz\u0131lan Rab\u2019b\u0131n (Efendi\u2019nin) kad\u0131n\u0131 ise Adem\u2019e (dolay\u0131s\u0131yla adam\u2019a, erke\u011fe) hizmet\u00e7i olarak verdi\u011fi s\u00f6ylenecektir. Hatta kad\u0131n, Adem\u2019i g\u00fcnaha soktu bahanesiyle \u00f6zneli\u011fi elinden al\u0131narak, Adem\u2019in eline verilmi\u015f bir mal gibi g\u00f6sterilecektir. Rab\u2019b\u0131n kad\u0131n\u0131 Adem\u2019in kaburgas\u0131ndan yaratt\u0131\u011f\u0131 s\u00f6ylendikten sonra adam [Adem] \u201c\u015eimdi bu benim kemiklerimden kemik etimden ettir\u201d diye konu\u015fturulur. Rab\u2019b\u0131n ise Havva\u2019n\u0131n yazg\u0131s\u0131n\u0131 \u201cZahmetini ve gebeli\u011fini ziyadesiyle \u00e7o\u011faltaca\u011f\u0131m; a\u011fr\u0131 ile evlat do\u011furacaks\u0131n; ve arzun kocana olacak, o da sana hakim olacakt\u0131r (\u00e7evirisi daha ho\u015f oldu\u011fu i\u00e7in Kitab\u0131 Mukaddes<\/em> ad\u0131yla 2000 bask\u0131s\u0131 Tekvin, 2:23 ve 3:16\u2019dan) olarak karalad\u0131\u011f\u0131 belirtilmektedir.<\/p>\n

\u0130slaml\u0131kta<\/strong>: \u0130slaml\u0131kta erke\u011fe d\u00f6rt kad\u0131nla evlenme ve s\u0131n\u0131rs\u0131z cariye (kad\u0131n k\u00f6le) sat\u0131n alabilme hakk\u0131 (ayr\u0131cal\u0131\u011f\u0131!) tan\u0131nmas\u0131, kul insan anlay\u0131\u015f\u0131n\u0131n yo\u011funla\u015fmas\u0131n\u0131n, \u00f6zneli\u011finin yads\u0131n\u0131p, insan\u0131n ara\u00e7la\u015ft\u0131r\u0131lmas\u0131, malla\u015ft\u0131r\u0131lmas\u0131 e\u011filiminin doruk noktalar\u0131ndan birini olu\u015fturmaktad\u0131r. Sanal \u00f6znelere inanc\u0131n, ger\u00e7ek insan \u00f6znelerin d\u00fc\u015f\u00fcn\u00fc\u015f, de\u011fer ve davran\u0131\u015f\u0131n\u0131 nas\u0131l etkileyebilece\u011fine bir \u00f6rnek olarak a\u00e7\u0131lan bu parantezi burada kapatal\u0131m. Kapat\u0131rken, kad\u0131n\u0131n \u00f6zneli\u011finin yads\u0131nmas\u0131ndan, tanr\u0131 ad\u0131na konu\u015fan egemen s\u0131n\u0131flar ve y\u00f6neticiler yan\u0131 s\u0131ra erkeklerin yararlan\u0131\u015f\u0131na da bakarak, inanc\u0131n, insan haklar\u0131yla, cinsler aras\u0131 e\u015fitlik ilkesiyle uzla\u015ft\u0131r\u0131lamayacak \u00f6nemli bir a\u00e7maz\u0131na de\u011finmi\u015f olduk.<\/p>\n

Eril a\u015fk\u0131n\u00f6znelere var\u0131lacak yolda ge\u00e7ilen d\u00f6neme\u00e7ler<\/strong><\/p>\n

\u0130lk s\u0131n\u0131fl\u0131 toplumlara ve devlete (y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131n\u0131n kurumsalla\u015fmas\u0131na) varacak s\u00fcrecin (g\u00f6rd\u00fc\u011f\u00fcm\u00fcz) birinci evresi, \u00e7obanlar\u0131n \u00e7ift\u00e7iler \u00fczerinde egemenlik kurup onlardan toplumsal art\u0131 al\u0131p aktarmalar\u0131yd\u0131. \u0130kincisi, art\u0131y\u0131 kat kat art\u0131ran b\u00fcy\u00fck sulama tar\u0131m\u0131 bay\u0131nd\u0131rl\u0131klar\u0131d\u0131r. Bu s\u00fcre\u00e7te, g\u00f6\u00e7ebe \u00e7oban toplumun \u015famanlar\u0131, y\u0131ld\u0131z bilgilerini tar\u0131m takvimine d\u00f6n\u00fc\u015ft\u00fcrerek \u00fcretici g\u00fc\u00e7leri geli\u015ftirmi\u015f g\u00f6r\u00fcn\u00fcrler. B\u00fcy\u00fck sulama tar\u0131m\u0131, i\u015flerin, i\u015flerle birlikte tanr\u0131n\u0131n tarlalar\u0131nda ve sulama bay\u0131nd\u0131rl\u0131klar\u0131n\u0131n yap\u0131m\u0131nda \u00e7al\u0131\u015fan emek\u00e7iler ordusunun y\u00f6netilmesini gerektirmi\u015ftir. Tanr\u0131n\u0131n tarlalar\u0131ndan evine (tap\u0131na\u011fa) akan b\u00fcy\u00fck art\u0131lar, tap\u0131nak i\u00e7inde ve \u00e7evresinde zanaat\u00e7\u0131lar\u0131n, tacirlerin, sava\u015f\u00e7\u0131lar\u0131n vb. kesimlerin ve katmanlar\u0131n beslenmesi olana\u011f\u0131n\u0131 yaratm\u0131\u015ft\u0131r. B\u00f6yle bir olanak, tap\u0131nak \u00e7evresinde n\u00fcfusu art\u0131rm\u0131\u015ft\u0131r. Kentle\u015fmeyi, kent ve k\u0131r halklar\u0131n\u0131n, kent i\u00e7inde ise \u00e7e\u015fitli u\u011fra\u015f gruplar\u0131n\u0131n farkl\u0131la\u015farak s\u0131n\u0131fla\u015fmas\u0131 (katmanla\u015fmas\u0131) y\u00f6n\u00fcnde geli\u015fmeleri beslemi\u015ftir.<\/p>\n

Dinci kadrolar\u0131n olu\u015fmas\u0131, geli\u015fmesi ve kendi aralar\u0131nda farkl\u0131la\u015fmalar\u0131<\/strong><\/p>\n

Bu yolda, g\u00f6\u00e7ebeli\u011fin ve yerle\u015fikli\u011fin ilk evrelerinin \u015famanlar\u0131, nicel art\u0131\u015f ve nitel farkl\u0131la\u015fmayla, dincilere d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bir b\u00f6l\u00fcm\u00fc tap\u0131na\u011f\u0131n \u00fcretim-b\u00f6l\u00fc\u015f\u00fcm i\u015flerini, bir b\u00f6l\u00fcm\u00fc ise, bilgi \u00fcretimini ve d\u00fc\u015f\u00fcnceleri \u201cdenetlemede\u201d uzmanla\u015fabilmi\u015ftir.<\/p>\n

Tam zamanl\u0131 kap\u0131kulu profesyonel inan\u00e7 \u00fcreticilerinin do\u011fu\u015fu<\/strong>: B\u00f6ylece tap\u0131nakta \u201ctam zamanl\u0131 d\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcreticisi kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrler kadrosu\u201d olu\u015fmu\u015ftur. Kolektif bilgi \u00fcretiminin kent devletinin ekonomisine, teknolojisine \u00f6nemli katk\u0131lar\u0131 yads\u0131namaz. Bunlar aras\u0131nda tekerlek (belki) saban, tar\u0131m takvimi kadar yaz\u0131 ve say\u0131 dizgeleri vard\u0131r.<\/p>\n

Tar\u0131m takvimine varacak y\u0131ld\u0131z g\u00f6zlemleri, bu g\u00f6zlemlerin kayd\u0131, bilgilerinin birikmesi, y\u0131ld\u0131zlar\u0131n devinimi ile mevsimlerin s\u0131ralan\u0131\u015f\u0131ndaki ba\u011flant\u0131n\u0131n ve de\u011fi\u015fmezli\u011fin bilinci geli\u015fip, \u201cyazg\u0131\u201d (bir t\u00fcr determinizm) kavram\u0131na var\u0131lmas\u0131yla noktalanm\u0131\u015ft\u0131r.<\/p>\n

Mevsimler \u201cyazg\u0131\u201d ile a\u00e7\u0131klanabilirse de mevsimler i\u00e7inde dalgalanmalar, bunlar\u0131n sel, kurakl\u0131k gibi baz\u0131 kentleri vurup baz\u0131lar\u0131n\u0131 vurmayan sonu\u00e7lar\u0131 nas\u0131l a\u00e7\u0131klanacak? Bunun yolunu, tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerinin \u00f6znele\u015ftirilmesi \u00fcr\u00fcn\u00fc olan ve \u00e7e\u015fitli kentlerin koruyuculu\u011funu payla\u015f\u0131p \u00fcstlenmi\u015f bulunan tanr\u0131lar\u0131n \u00f6rg\u00fctlendirilip (hatta devletin y\u00f6netici kadrolar\u0131ym\u0131\u015f gibi \u00f6rg\u00fctlendirilip) ba\u015ftanr\u0131l\u0131k (G\u00f6k tanr\u0131 Anu) ba\u015fbakanl\u0131k (Tanr\u0131lar kurulunun karar\u0131n\u0131n yaz\u0131ld\u0131\u011f\u0131 yazg\u0131 tabletlerini uygulayan Enlil) gibi g\u00f6rev b\u00f6l\u00fcm\u00fc yapt\u0131r\u0131lm\u0131\u015f tanr\u0131 ve tanr\u0131\u00e7alar, dinsel ba\u015fkent Nippur\u2019da gelecek y\u0131l\u0131n yazg\u0131lar\u0131n\u0131 tart\u0131\u015f\u0131p, kararla\u015ft\u0131r\u0131p, \u201cyazg\u0131 tabletleri\u201d \u00fczerine yazd\u0131klar\u0131yla a\u00e7\u0131klamada bulmu\u015f g\u00f6r\u00fcn\u00fcrler. \u00a0(D\u00fcnya Tarihi<\/em> yazar\u0131 McNeill\u2019in s.37-38\u2019deki a\u00e7\u0131klamalar\u0131na g\u00f6re) Bu, hem d\u00fczenin de\u011fi\u015fmezli\u011fi, de\u011fi\u015ftirilemezli\u011fi d\u00fc\u015f\u00fcncesini hem de de\u011fi\u015fmeleri a\u00e7\u0131klayabilecek bir ideolojik kurgu ba\u015far\u0131s\u0131yd\u0131: Geride kald\u0131 yetkin, yarat\u0131c\u0131 (d\u00fczeni kurucu ve koruyucu) tanr\u0131lar d\u00fc\u015f\u00fcncesi\/inanc\u0131 ile do\u011fal ve toplumsal ve de ki\u015fisel kaos, olumsuzluk olaylar\u0131 aras\u0131ndaki \u00e7eli\u015fkinin uzla\u015ft\u0131r\u0131lmas\u0131 sorunu. S\u00f6z konusu olumsuzluklar\u0131n sorumlulu\u011funu, \u201ctanr\u0131lar\u0131n buyruklar\u0131na uymad\u0131lar, verdikleri s\u00f6z\u00fc tutmad\u0131lar, dolay\u0131s\u0131yla cezaland\u0131r\u0131ld\u0131lar\u201d denerek kullara y\u00fcklemenin g\u00fc\u00e7 olmad\u0131\u011f\u0131n\u0131 k\u0131sa s\u00fcrede anlam\u0131\u015f olmal\u0131lar.<\/p>\n

VE A\u015eKIN\u00d6ZNELER\u0130N KAFALARDA YARATILI\u015eI<\/strong><\/p>\n

Bu t\u00fcr d\u00fc\u015f\u00fcnsel\/inan\u00e7sal sorunlar (inan\u00e7larla olgular\u0131n uyu\u015fmamas\u0131) eninde sonunda s\u0131n\u0131fl\u0131 toplum d\u00fczeninin sorgulanmas\u0131na var\u0131p dayanacakt\u0131r. T\u00fcm bu sorgulamalara inan\u00e7lara (d\u00fczene) zarar vermeden ve inan\u00e7larla tutarl\u0131 k\u0131l\u0131nm\u0131\u015f yan\u0131tlar\u0131 t\u00fcretme olana\u011f\u0131 \u201cyarat\u0131l\u0131\u015f mitosu\u201d ile bulunmu\u015ftur.<\/p>\n

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S\u00fcmer-Babil yarat\u0131l\u0131\u015f mitosunda tanr\u0131\u00e7a Ninmah\u2019\u0131n insan\u0131 yarat\u0131\u015f\u0131. \u0130nsan\u0131n varl\u0131k nedeni (sebebi hikmeti) tanr\u0131ya k\u00f6lelik etmesidir.<\/figcaption><\/figure>\n

Yarat\u0131l\u0131\u015f mitosu<\/strong><\/p>\n

S\u00fcmer ve Babil \u00e7e\u015fitlemeleri bulunan yarat\u0131l\u0131\u015f mitosu (\u00fczerine yaz\u0131l\u0131 tablet par\u00e7alar\u0131ndan en eskilerinin tarihlendirilmelerine bak\u0131l\u0131rsa) M\u00d6 3. biny\u0131l ba\u015flar\u0131nda, uygar, s\u0131n\u0131fl\u0131 toplumla birlikte s\u00f6ylenip yaz\u0131lm\u0131\u015ft\u0131r: Buna g\u00f6re (eski ve yeni kent devletleri aras\u0131 egemenlik sava\u015flar\u0131n\u0131 ve sonunda Mezopotamya-Ortado\u011fu imparatorluk d\u00fczeninin kurulu\u015funu yans\u0131t\u0131rcas\u0131na) tanr\u0131 ku\u015faklar\u0131 aras\u0131nda bir sava\u015f patlak vermi\u015ftir. Sava\u015f\u0131 gen\u00e7 ku\u015fak kazanm\u0131\u015f, ya\u015fl\u0131 ku\u015fak tanr\u0131\u00e7a ve tanr\u0131lar\u0131n\u0131 tutsak alm\u0131\u015ft\u0131r. Tanr\u0131\u00e7a ikiye b\u00f6l\u00fcn\u00fcp yar\u0131s\u0131yla yer yar\u0131s\u0131yla g\u00f6k yap\u0131lm\u0131\u015ft\u0131r. Ne var ki tutsak tanr\u0131lar \u00e7al\u0131\u015fmak istememektedir. Ve ayaklanman\u0131n e\u015fi\u011findedirler. Eridu\u2019nun sular tanr\u0131s\u0131 Bilge Enki\u2019ye dan\u0131\u015f\u0131l\u0131r. \u00d6\u011f\u00fcd\u00fc, tutsak tanr\u0131lar yerine, onlara benzeyen (Tanr\u0131 suretinde) ama onlar gibi yan gelip yatmayacak (tanr\u0131lar\u0131n ayak i\u015flerini g\u00f6r\u00fcp onlara k\u00f6lelik edecek) bir canl\u0131n\u0131n yarat\u0131lmas\u0131d\u0131r. G\u00f6rev do\u011fum tanr\u0131\u00e7as\u0131 Ninmah\u2019a verilir. Tanr\u0131\u00e7a elini enginin derinli\u011fine dald\u0131r\u0131r. \u00c7\u0131kard\u0131\u011f\u0131 bir tutam \u00e7amura (hamura bi\u00e7im verir gibi) bi\u00e7im verir. Burnuna ya\u015fam solu\u011fu \u00fcflenen insan b\u00f6ylece yarat\u0131lm\u0131\u015f olur. Bu \u00f6yk\u00fcde i\u015fin p\u00fcf noktas\u0131, insan t\u00fcr\u00fcn\u00fcn tanr\u0131ya hizmet, k\u00f6lelik, kulluk (ki hepsi ayn\u0131 kap\u0131ya \u00e7\u0131kar) etmesi ere\u011fiyle yarat\u0131ld\u0131\u011f\u0131d\u0131r. Vurgulayal\u0131m: \u0130nsan\u0131n varl\u0131k nedeni (sebebi hikmeti) tanr\u0131ya k\u00f6lelik etmesidir.<\/p>\n

Efendi-k\u00f6le rollerinin farkl\u0131la\u015ft\u0131r\u0131lmas\u0131<\/strong><\/p>\n

S\u0131n\u0131fl\u0131 toplum, toplumsal yap\u0131da geli\u015fen farkl\u0131la\u015fmaya, hi\u00e7 de\u011filse s\u0131n\u0131fl\u0131 toplumun ilk bi\u00e7imlerinde g\u00f6r\u00fclen \u00e7al\u0131\u015fan-\u00e7al\u0131\u015ft\u0131ran, efendi-k\u00f6le, y\u00f6neten-y\u00f6netilen i\u00e7 i\u00e7e farkl\u0131la\u015fmalar\u0131na dayanm\u0131\u015ft\u0131r. Bunu, y\u00f6netici kadrolar\u0131n da kendi i\u00e7inde farkl\u0131la\u015fmas\u0131yla, i\u015fleri, emek\u00e7ilerin \u00e7al\u0131\u015fmalar\u0131n\u0131 y\u00f6netip denetleyenler ile uyruklar\u0131n daha geni\u015f olarak t\u00fcm toplumun (\u00e7al\u0131\u015fma ya\u015famlar\u0131 d\u0131\u015f\u0131ndaki) ya\u015fam bi\u00e7imlerini ve d\u00fc\u015f\u00fcncelerini y\u00f6nlendirip denetlemeye kalkan dinciler olarak kendi i\u00e7lerinde farkl\u0131la\u015ft\u0131klar\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Sonu\u00e7ta, toplumlar\u0131n d\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcreten \u201cdinciler\u201d ile \u00fcretilen inan\u00e7lar\u0131 i\u00e7selle\u015ftirmeleri sa\u011flanan \u201ckullar\u201d olarak farkl\u0131la\u015fmalar\u0131, denebilir ki bir \u201cd\u00fc\u015f\u00fcnsel farkl\u0131la\u015fma\u201d izlemi\u015ftir.<\/p>\n

S\u00fcmer ve Babil yarat\u0131l\u0131\u015f mitoslar\u0131 olsun, bu \u00e7oktanr\u0131c\u0131 dinlerin uzant\u0131s\u0131 tektanr\u0131c\u0131 dinin \u201ckutsal\u201d say\u0131lan kitaplar\u0131ndaki yarat\u0131l\u0131\u015f anlat\u0131s\u0131 olsun, i\u015fte bu farkl\u0131la\u015fman\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u0130deolojiye, profesyonel kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrlerinin kolektif d\u00fc\u015f\u00fcncesinin katk\u0131s\u0131d\u0131r. Katk\u0131, insanl\u0131\u011f\u0131n bu y\u00f6redeki k\u00fclt\u00fcrel-d\u00fc\u015f\u00fcnsel evriminde sanal \u00f6zne kurma gelene\u011finin doru\u011fudur. S\u0131n\u0131fl\u0131, devletli toplumun dinsel ideolojisinin kahramanlar\u0131, yarat\u0131c\u0131 sanal a\u015fk\u0131n\u00f6zne tanr\u0131 ile onun kulu say\u0131lan yarat\u0131lan insand\u0131r. Senaryoda anlat\u0131lan (senin \u00f6yk\u00fcn m\u00fc?) yukar\u0131da de\u011finildi\u011fi gibi, insan\u0131n tanr\u0131ya kulluk (k\u00f6lelik) etmesi i\u00e7in ve kulluk edecek niteliklerle (ya da \u00f6zne nitelikleri bulunmaks\u0131z\u0131n) yarat\u0131ld\u0131\u011f\u0131d\u0131r.<\/p>\n

S\u0131ra a\u015fk\u0131n\u00f6znelerin nas\u0131l olu\u015fturuldu\u011fu ve nas\u0131l konu\u015fturuldu\u011fu konusundaki inceleme, saptama ve yorum(um)a geldi.<\/p>\n

\u0130nsan bi\u00e7iminde (\u201csuretinde\u201d) ama a\u015fk\u0131n\u00f6zne olarak tanr\u0131<\/strong><\/p>\n

S\u00fcmer mitoslar\u0131nda, Oanes gibi bal\u0131k ke\u00e7i insan kar\u0131\u015f\u0131m\u0131 tanr\u0131lardan, Tiamat gibi ejder tanr\u0131\u00e7alardan s\u00f6z edilse de, insan\u0131n yarat\u0131l\u0131\u015f\u0131nda \u00f6rnek al\u0131nan varl\u0131k, G\u00f6k ba\u015ftanr\u0131 Anu\u2019dur. G\u00f6k, imgelemde G\u00fcne\u015f (tanr\u0131) gibi, \u0131rmak (ejder) tanr\u0131\u00e7a gibi canland\u0131r\u0131lamayaca\u011f\u0131 i\u00e7in olmal\u0131, insan bi\u00e7imli d\u00fc\u015flenmi\u015ftir. Bunu yarat\u0131l\u0131\u015f mitosunda insan\u0131n, tanr\u0131 bi\u00e7imli yarat\u0131ld\u0131\u011f\u0131 s\u00f6z\u00fcnden de \u00e7\u0131karabiliriz. \u0130nsan tanr\u0131 bi\u00e7imliyse, tanr\u0131 da insan bi\u00e7imlidir. Bir sanal a\u015fk\u0131n\u00f6zne olarak tanr\u0131 imgesi\/simgesi, ger\u00e7ek insan \u00f6znesinden esinlenilerek analoji mant\u0131\u011f\u0131yla t\u00fcretilmi\u015ftir. Yaln\u0131zca bi\u00e7imi de\u011fil i\u00e7eri\u011fi, nitelikleri de insandan al\u0131nm\u0131\u015f, insandan \u00e7al\u0131nm\u0131\u015ft\u0131r. Tanr\u0131 \u201c\u00f6zne\u201d olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr, \u00f6zne olman\u0131n ba\u015fl\u0131ca niteliklerini de ta\u015f\u0131maktad\u0131r.<\/p>\n

\u201cG\u00f6ren\u201d, \u201cd\u00fc\u015f\u00fcnen\u201d, \u201cbilen\u201d, \u201ckarar veren\u201d, isten\u00e7 (irade) sahibi, kararlar\u0131n\u0131 ger\u00e7ekle\u015ftirme yolunda \u201ceyleyen\u201d \u00f6znedir. Hem de her \u015feyi bilen (H\u0131ristiyanl\u0131kta omniscientia; <\/em>\u0130slaml\u0131kta \u201cgayb\u0131 bilen\u201d) her \u015feyi yapabilen (omnipotentia <\/em>yani \u201ckadir-i mutlak\u201d) \u00f6znedir. Bunlara, onu a\u015fk\u0131n (transcendental<\/em>) yapacak olan, bu yolda kendisine y\u00fcklenen \u00f6teki nitelikler de eklenmelidir. Tanr\u0131\/Allah her yerde haz\u0131r ve naz\u0131rd\u0131r; yani her yerde bulunan, her \u015feyi g\u00f6ren (dolay\u0131s\u0131yla her \u015feyi denetleyebilen) \u00f6znedir. Ve her \u015feyi yaratan \u00f6znedir (pancreator<\/em>; samed<\/em> yani; yarat\u0131lmam\u0131\u015f ama her \u015feyi ve herkesi yaratan) tek \u00f6znedir.<\/p>\n

\"\"
Dinsel ideolojide, \u00f6zellikle onun \u201c\u00f6ted\u00fcnyac\u0131\u201d tektanr\u0131c\u0131 bi\u00e7iminde; insan, hak ve olanak sahibi \u00f6zg\u00fcr \u00f6znelikten, kulluk (inan\u00e7lar\u0131n i\u00e7selle\u015ftirilmesinin sa\u011flanmas\u0131) yoluyla nesne (canl\u0131 ara\u00e7) konumuna indirilmi\u015ftir.<\/figcaption><\/figure>\n

\u00d6zg\u00fcr isten\u00e7 insanda m\u0131 Tanr\u0131da m\u0131?<\/strong><\/p>\n

\u0130nsan ger\u00e7ek \u00f6znesinin bir niteli\u011fi de \u201c\u00f6zg\u00fcr isten\u00e7\u201d (h\u00fcr irade) sahibi oldu\u011fu \u00f6n kabul\u00fcd\u00fcr. Bu niteli\u011fi Sartre\u2019\u0131n \u201cvarolu\u015f\u00e7u\u201d felsefesinde \u00e7ok net ortaya konmu\u015ftur: \u0130nsan yarat\u0131lmam\u0131\u015f var olmu\u015ftur. Yarat\u0131lm\u0131\u015f olsayd\u0131, \u00f6zg\u00fcr olamayaca\u011f\u0131 gibi, yapt\u0131klar\u0131ndan sorumlu da tutulamazd\u0131. Tanr\u0131 \u00f6yle yaratt\u0131\u011f\u0131, yazg\u0131s\u0131n\u0131 \u00f6yle yazd\u0131\u011f\u0131 i\u00e7in \u00f6yle davranm\u0131\u015f say\u0131lmas\u0131 gerekirdi. Oysa insan yarat\u0131lmam\u0131\u015f var olmu\u015fsa, d\u00fc\u015f\u00fcnce, davran\u0131\u015f ve eylemlerinde \u00f6zg\u00fcrd\u00fcr. Bir anlamda kendini yarat\u0131r. Dolay\u0131s\u0131yla yapt\u0131klar\u0131n\u0131n sorumlulu\u011funu bir yaratana y\u00fckleyemez. \u00d6zg\u00fcrl\u00fc\u011f\u00fc, sorumlulu\u011funu getirir. Kendini toplum i\u00e7inde, toplumla birlikte yaratt\u0131\u011f\u0131 i\u00e7in de, \u201cherkes, her \u015feyden, herkese kar\u015f\u0131 sorumludur.\u201d<\/p>\n

\u201cYarat\u0131l\u0131\u015f\u00e7\u0131 kul insan\u201d anlay\u0131\u015f\u0131 kabul edilirse, insan\u0131n \u00f6zg\u00fcr oldu\u011fu, tutars\u0131zl\u0131\u011fa d\u00fc\u015f\u00fclmeden ileri s\u00fcr\u00fclemez. Kul insan anlay\u0131\u015f\u0131n\u0131 savunanlar da insan\u0131n \u201ckul\u201d oldu\u011funu kabul etmektedir. Bu da, insan\u0131n \u201c\u00f6zg\u00fcr \u00f6zne\u201d olmad\u0131\u011f\u0131 anlam\u0131na geldi\u011fi gibi, yaln\u0131zca yaradan\u0131na hesap verece\u011fini ileri s\u00fcrenlerin ortaya \u00e7\u0131kmas\u0131na yol a\u00e7acakt\u0131r. Yaradan\u0131na hangi konuda hesap verecektir? Bu, Tanr\u0131\u2019n\u0131n\/Allah\u2019\u0131n cihat gibi bir buyru\u011funu yerine getirdi\u011fine inanan ki\u015filerin, ba\u015fka hi\u00e7bir vicdan, ahlak sorgulamas\u0131na giri\u015fmeden \u201cbu kadar vicdans\u0131z, bu kadar ahlaks\u0131z, bu kadar ac\u0131mas\u0131z, bu kadar empatisiz bu kadar sevgisiz\u201d davranabilmelerinin kayna\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Hesap verilen Yaradan\u2019\u0131n asl\u0131nda tanr\u0131n\u0131n insan \u00f6znesinin niteliklerine benzer nitelikler ta\u015f\u0131d\u0131\u011f\u0131 apa\u00e7\u0131kt\u0131r. O kadar a\u00e7\u0131k olmayan nokta, tanr\u0131ya ba\u011f\u0131\u015flanan a\u015fk\u0131n\u00f6znelik niteliklerinin insan\u0131 \u00f6znelikten d\u00fc\u015f\u00fcrmesidir. Tanr\u0131n\u0131n her \u015feyi bilmesi, i\u00e7inde insan\u0131n hi\u00e7bir \u015feyi do\u011fru d\u00fcr\u00fcst bilemeyece\u011fi anlam\u0131n\u0131 ta\u015f\u0131r. Kutsal kitaptan tek bir \u00f6rnek bile bunu a\u00e7\u0131k\u00e7a g\u00f6sterecektir: \u201cHo\u015funuza gitmedi\u011fi halde sava\u015f size farz k\u0131l\u0131nd\u0131. Sizin i\u00e7in daha hay\u0131rl\u0131 oldu\u011fu halde bir \u015feyi sevmemeniz m\u00fcmk\u00fcnd\u00fcr. Sizin i\u00e7in daha k\u00f6t\u00fc oldu\u011fu halde bir \u015feyi sevmeniz de m\u00fcmk\u00fcnd\u00fcr. Allah bilir siz bilmezsiniz<\/strong>\u201d (Bakara, 216; vurgu benim).<\/p>\n

Yarat\u0131l\u0131\u015f mitosu, i\u00e7inde ayn\u0131 zamanda, insan\u0131n duygular\u0131n\u0131n, tutkular\u0131n\u0131n, isteklerinin yan\u0131lt\u0131c\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesini ta\u015f\u0131r. \u0130nsan\u0131n, ger\u00e7ek insan \u00f6znesinin d\u00fc\u015f\u00fcnceleri ve duygular\u0131 yan\u0131lt\u0131c\u0131 ise, insan kendisi i\u00e7in bile iyi olan ile k\u00f6t\u00fc olan\u0131 (hay\u0131r ile \u015ferri) ay\u0131rt edemez. \u00d6yleyse kendini y\u00f6netemez. Yarat\u0131c\u0131s\u0131n\u0131n, yarat\u0131c\u0131s\u0131n\u0131n s\u00f6zc\u00fclerinin, yarat\u0131c\u0131n\u0131n yery\u00fcz\u00fcndeki adamlar\u0131, temsilcileri olan y\u00f6neticilerin y\u00f6netimi kendisi i\u00e7in daha \u201chay\u0131rl\u0131\u201d olacakt\u0131r.<\/p>\n

\u0130nsan say\u0131lan ama \u00f6zne say\u0131lmayan, kul (k\u00f6le, canl\u0131 ara\u00e7) say\u0131lan uyruklar<\/strong><\/p>\n

\u00d6znelik terminolojisiyle s\u00f6ylenirse, insan\u0131 \u00f6zne yapan ba\u015fl\u0131ca nitelikleri, (d\u00fc\u015f\u00fcnmek-bilmek, duyumsamak, \u00f6zg\u00fcr isten\u00e7 (irade), \u00f6zg\u00fcr eylem, hatta, \u00f6teki \u00f6znelerin kendinin \u00f6znelik alan\u0131na girmesi, onu \u00e7i\u011fnemesi durumunda boyun e\u011fmeme, \u201cdirenme\u201d refleksi), elinden al\u0131nm\u0131\u015ft\u0131r. Ona yaln\u0131zca, boyun e\u011fme, buyrulan\u0131 yapma, ele\u015ftirel d\u00fc\u015f\u00fcnme \u015f\u00f6yle dursun ku\u015fkulanmadan, d\u00fc\u015f\u00fcnmeden inan\u0131p iman etmek (\u201cinand\u0131m iman getirdim, hakt\u0131r ve ger\u00e7ektir\u201d demek) b\u0131rak\u0131lm\u0131\u015ft\u0131r. \u00d6zetle, dinsel ideolojide, \u00f6zellikle onun \u201c\u00f6ted\u00fcnyac\u0131\u201d tektanr\u0131c\u0131 bi\u00e7iminde; insan, hak ve olanak sahibi \u00f6zg\u00fcr \u00f6znelikten, kulluk (inan\u00e7lar\u0131n i\u00e7selle\u015ftirilmesinin sa\u011flanmas\u0131) yoluyla nesne (canl\u0131 ara\u00e7) konumuna indirilmi\u015ftir. Kast toplumunun \u201c\u00f6teya\u015famc\u0131\u201d Brahmac\u0131-Hindu inanc\u0131nda da inanan insan\u0131n konumu farkl\u0131 de\u011fildir.<\/p>\n

\u00d6TED\u00dcNYACI TANRI-KUL E\u015e\u0130TS\u0130ZL\u0130K\u00c7\u0130 \u0130L\u0130\u015eK\u0130 KALIBINDAN BU D\u00dcNYA \u0130\u00c7\u0130N E\u015e\u0130TS\u0130ZL\u0130K\u00c7\u0130 D\u00dc\u015e\u00dcNCELER VE DAVRANI\u015eLAR T\u00dcRETME<\/strong><\/p>\n

Tanr\u0131-kul (Yaratan-yarat\u0131lan) e\u015fitsizlik\u00e7i ili\u015fki modeli, e\u015fitsizlik\u00e7i toplumsal yap\u0131l\u0131 ilk uygar, yaz\u0131l\u0131 toplumlar\u0131n ger\u00e7eklik d\u00fcnyas\u0131n\u0131n ekonomik<\/strong> (\u00e7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan ki\u015filer) toplumsal<\/strong> (efendi-k\u00f6le katmanlar\u0131) siyasal<\/strong> (y\u00f6neten ki\u015fi ve kadrolar – y\u00f6netilen uyruklar) d\u00fc\u015f\u00fcnsel (d\u00fc\u015f\u00fcnce\/inan\u00e7 uyduranlar – haz\u0131r d\u00fc\u015f\u00fcnce ve inan\u00e7lara saf\u00e7a inananlar) e\u015fitsiz ili\u015fkilerinden esinlenilerek kurulmu\u015ftu. Bu, model, ger\u00e7ekli\u011fi do\u011fru dillendirdi\u011fi d\u00fc\u015f\u00fcncesi yan\u0131 s\u0131ra, onu iyiye\/k\u00f6t\u00fcye kullanacaklara s\u0131n\u0131rs\u0131z kolayl\u0131klar sa\u011flayacakt\u0131r:<\/p>\n

E\u015fitsizlik\u00e7i d\u00fczenleri a\u00e7\u0131klama, aklama, Hak\u2019lama, pazarlama, yeniden \u00fcretme<\/strong><\/p>\n

Bu a\u015fk\u0131n, mutlak, sonsuz ger\u00e7eklik sav\u0131 ta\u015f\u0131yan modelle, insanlar\u0131n insan-do\u011fa ve insan-insan ili\u015fkileri do\u011fru a\u00e7\u0131klanm\u0131\u015f<\/strong> say\u0131lacakt\u0131. Bununla da kal\u0131nmay\u0131p, e\u015fitsizlik\u00e7i toplumsal d\u00fczen, yetkin tanr\u0131n\u0131n yarat\u0131s\u0131 oldu\u011fu s\u00f6ylenerek, s\u00fctten \u00e7\u0131km\u0131\u015f ak ka\u015f\u0131k kadar aklanacak<\/strong> idi. Yery\u00fcz\u00fc d\u00fczeninin bu de\u011ferlendirmeye uymad\u0131\u011f\u0131, e\u015fitsizli\u011fin, haks\u0131zl\u0131\u011f\u0131n \u00f6rt\u00fcl\u00fcp yads\u0131namayacak kadar g\u00f6zler \u00f6n\u00fcne serildi\u011fi durumlarda, durumun tanr\u0131sal d\u00fczene uymas\u0131, uydurulmas\u0131 gerekti\u011fi yolunda (s\u00f6zde) ahlak de\u011ferleri<\/strong> pazarlanabilecekti: S\u00f6z konusu de\u011ferler ne kadar e\u015fitsizlik\u00e7i, ne kadar haks\u0131z olursa olsun, dinsel ideolojinin \u00f6\u011fretici, yay\u0131c\u0131, yeniden \u00fcreticilerinden, tanr\u0131n\u0131n vekili say\u0131lan y\u00f6neticilerden, tanr\u0131n\u0131n ve kitab\u0131n\u0131n \u00f6\u011freticisi, s\u00f6zc\u00fcs\u00fc g\u00f6r\u00fclen dincilerden (din adamlar\u0131ndan) kocalara, babalara, ya\u015fl\u0131lara, sonu\u00e7ta s\u00f6z konusu inan\u00e7lar\u0131 (e\u015fitsizlik\u00e7i niteli\u011finin bilincinde olunmaks\u0131z\u0131n) i\u00e7selle\u015ftirmi\u015f kimselere varana dek, \u00e7\u0131karlar\u0131 yolunda oldu\u011fu kadar \u00e7\u0131karlar\u0131na ayk\u0131r\u0131 da olsalar dayat\u0131labilecekti. K\u0131saca, a\u015fk\u0131n (metafizik) bir d\u00fcnya tasar\u0131m\u0131n\u0131n ve de\u011ferlerinin ger\u00e7ek bu d\u00fcnyada da ger\u00e7ekle\u015ftirilmesi beklenebilecekti. Ne zaman? H\u0131ristiyanl\u0131ktaki \u201cTanr\u0131n\u0131n g\u00f6klerdeki melekutunun (y\u00f6netiminin) \u0130sa\u2019n\u0131n d\u00f6n\u00fc\u015f\u00fcnde bu d\u00fcnyada tam olarak kurulaca\u011f\u0131\u201d, onda k\u00f6leli\u011fin, siyasal farkl\u0131la\u015fman\u0131n, e\u015fitsizli\u011fin, haks\u0131zl\u0131\u011f\u0131n, ac\u0131lar\u0131n, g\u00f6zya\u015flar\u0131n\u0131n, mutsuzlu\u011fun bulunmayaca\u011f\u0131 inanc\u0131, zaman\u0131n\u0131 g\u00f6steriyor! Yeri konusunda ise \u0130slaml\u0131ktaki bu d\u00fcnyan\u0131n ge\u00e7ici bir oyun, sonsuz, \u00f6l\u00fcms\u00fcz \u00f6ted\u00fcnya i\u00e7in s\u0131nav yeri oldu\u011fu inanc\u0131 ise s\u00f6z konusu yerin \u00f6ted\u00fcnya olaca\u011f\u0131n\u0131 a\u00e7\u0131klamaktad\u0131r.<\/p>\n

O zamana ve o yere var\u0131lana kadar bu d\u00fcnyada ve bu zamanda e\u015fitsizlik\u00e7i d\u00fczenlerin, bu t\u00fcr inan\u00e7larla, a\u00e7\u0131klanm\u0131\u015f aklanm\u0131\u015f Hak\u2019lanm\u0131\u015f<\/strong> olmas\u0131 yan\u0131 s\u0131ra, e\u015fitsizlik\u00e7i ili\u015fkilerin yeniden \u00fcretilmesi<\/strong> sa\u011flanmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. Ama ona kar\u015f\u0131 direnmeler, ba\u015fkald\u0131rmalar ise engellenmeye, bast\u0131r\u0131lmaya, ezilmeye, yok edilmeye \u00e7al\u0131\u015f\u0131labilecektir. Direnen \u00f6zne olarak insan inanc\u0131 d\u00fc\u015f\u00fcncesi g\u00fcme gidebilecektir.<\/p>\n

B\u00fct\u00fcn bu i\u015flevleri g\u00f6ren yarat\u0131l\u0131\u015f mitoslar\u0131n\u0131n ve dinsel ideolojinin sanal a\u015fk\u0131n\u00f6znelerin varl\u0131\u011f\u0131na, kitaplar\u0131na, s\u00f6zc\u00fclerine inan\u00e7 kanal\u0131yla, ger\u00e7ek insan \u00f6znelerini nas\u0131l insanl\u0131ktan \u00e7\u0131kar\u0131labildi\u011fi<\/strong> sav\u0131na, yaz\u0131n\u0131n spotundaki sava d\u00f6nerek baz\u0131 \u00f6rneklerle yaz\u0131y\u0131 noktalayal\u0131m.<\/p>\n

\u0130nsan nas\u0131l bu kadar d\u00fc\u015f\u00fcncesiz, duygusuz, ac\u0131mas\u0131z, ahlaks\u0131z olabiliyor?<\/strong><\/p>\n

\u0130nsan\u0131n, bilinen evrenin tek ger\u00e7ek, yarat\u0131c\u0131 \u00f6znesinin \u00f6znelik nitelikleri, elinden al\u0131nm\u0131\u015f\/\u00e7al\u0131nm\u0131\u015f ve a\u015fk\u0131n\u00f6znelere sunulmu\u015f olunca \u201cs\u0131radan\u201d insanlara ne kalm\u0131\u015ft\u0131r? Ger\u00e7e\u011fi, mutlak ger\u00e7e\u011fi ancak tanr\u0131 bildi\u011fine g\u00f6re art\u0131k insan bilen \u00f6zne de\u011fildir. \u00d6yleyse insan, ele\u015ftirel d\u00fc\u015f\u00fcnme \u015f\u00f6yle dursun d\u00fc\u015f\u00fcnemez duruma d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015ft\u00fcr; inanmas\u0131 yeter. \u0130\u015fte bu y\u00fczden \u201cbu kadar d\u00fc\u015f\u00fcncesiz\u201d insanlar yeti\u015ftirilebilmektedir. \u201c\u0130nsan bilmez tanr\u0131 bilir.\u201d Gayb\u0131n (ne demekse o; \u201cmutlak ger\u00e7ekli\u011fin\u201d ya da \u201cderin ger\u00e7ekli\u011fin\u201d demek olmal\u0131) bilgisinden insana verilmemi\u015ftir; ya da pek az verilmi\u015ftir, veya tanr\u0131n\u0131n (ki bu tanr\u0131 vekillerinin, egemen s\u0131n\u0131flar\u0131n, dincilerin demek olabilir) istedi\u011fi konularda, istedi\u011fi nicelik ve nitelikte s\u0131n\u0131rl\u0131 verilmi\u015ftir. Bu y\u00fczden, do\u011fayla ilgili olsun, insanla toplumla ilgili olsun, ger\u00e7ekli\u011fin bilimsel y\u00f6ntem ve d\u00fc\u015f\u00fcn\u00fc\u015fle edinilen bilgilerini, bilginlerini, inan\u00e7larla a\u015fa\u011f\u0131lay\u0131p \u00e7\u00f6pe atan ger\u00e7ek insan \u00f6zneler (o nas\u0131l \u00f6znelikse) \u00e7\u0131kabilmektedir.<\/p>\n

\"\"
Bar\u0131\u015f isteklerine, ac\u0131ma beklentisine kar\u015f\u0131 kul insan anlay\u0131\u015f\u0131n\u0131 savunanlar\u0131n yan\u0131t\u0131: \u201cmerhamet eden merhamet edilecek duruma d\u00fc\u015fer\u201d olmu\u015ftur. \u00d6yleyse, \u201cac\u0131may\u0131n!\u201d<\/figcaption><\/figure>\n

Duyan, duyumsayan \u00f6zne olarak insan anlay\u0131\u015f\u0131 da karalanabilmektedir: Bu ge\u00e7ici \u201cyalan d\u00fcnya\u201d ya\u015fam\u0131n\u0131n istekleri (duygular\u0131) g\u00fcvenilmez, hatta tehlikelidir. H\u0131ristiyanl\u0131kta cinsel iste\u011fin \u015feytan i\u011fvas\u0131 say\u0131l\u0131p, cinsel eylemin ve cinsel duyular\u0131n, \u201ckal\u0131tsal g\u00fcnah\u201d olu\u015fturdu\u011fu inanc\u0131, bunun bir \u00f6rne\u011fidir. \u0130slaml\u0131kta benzeri d\u00fc\u015f\u00fcnce ve de\u011ferlendirmeler, yukar\u0131da g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00f6rnekle, farz k\u0131l\u0131nan sava\u015f gibi baz\u0131 \u015feylerin insan\u0131n istememesine kar\u015f\u0131n yarar\u0131na olabilece\u011fi d\u00fc\u015f\u00fcncesinden izlenebilir. Bu d\u00fc\u015f\u00fcnceyle, insan\u0131n en istemedi\u011fi \u015fey \u00f6l\u00fcmd\u00fcr saptamas\u0131nda bulunan Hobbes\u2019un tersine, sava\u015f ve sonunda u\u011franabilecek \u00f6l\u00fcm \u201c\u015fehadet \u015ferbeti\u201d olarak tatland\u0131rabilmektedir. Bu y\u00fczden \u00f6zneyi s\u0131f\u0131rlayan, insan\u0131 kendine varana dek harcayabilen bu kadar duygusuz, bu kadar ac\u0131mas\u0131z d\u00fc\u015f\u00fcn\u00fcp davrananlar \u00e7\u0131kabilmektedir. Bar\u0131\u015f isteklerine, ac\u0131ma beklentisine kar\u015f\u0131 kul insan anlay\u0131\u015f\u0131n\u0131 savunanlar\u0131n yan\u0131t\u0131: \u201cmerhamet eden merhamet edilecek duruma d\u00fc\u015fer\u201d olmu\u015ftur. \u00d6yleyse, \u201cac\u0131may\u0131n!\u201d<\/p>\n

Kutsal kitaplar may\u0131nl\u0131 tarlalar m\u0131?<\/strong><\/p>\n

Bu t\u00fcr inan\u00e7 ve d\u00fc\u015f\u00fcncelerle, bu kadar sevgisiz, insana bu kadar d\u00fc\u015fman, insandan bu kadar nefret eden kimseler \u00e7\u0131kabilmektedir? Kaynaklar\u0131ndan biri, Tevrat<\/em>\u2019ta (M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f, 20.5-6\u2019da) \u201c… ben k\u0131skan\u00e7 bir tanr\u0131y\u0131m. Benden nefret edenin babas\u0131n\u0131n i\u015fledi\u011fi su\u00e7un hesab\u0131n\u0131 \u00e7ocuklar\u0131ndan, \u00fc\u00e7\u00fcnc\u00fc, d\u00f6rd\u00fcnc\u00fc ku\u015faklardan sorar\u0131m\u201d diye konu\u015fturulan, yaln\u0131zca kendisinin sevilmesini isteyen Yehova\u2019n\u0131n varl\u0131\u011f\u0131na inan\u00e7t\u0131r.<\/p>\n

H\u0131ristiyanl\u0131kta Yeni Antla\u015fma \u0130ncil<\/em> yan\u0131 s\u0131ra Eski Antla\u015fma Tevrat<\/em> da benimsendi\u011finden, onunla birlikte Musa\u2019n\u0131n buyruklar\u0131 her okunu\u015funda an\u0131msanmaktad\u0131r. Dahas\u0131 \u0130sa\u2019n\u0131n \u201cm\u00fcjde\u201dsinde bar\u0131\u015f, insan\u0131n kom\u015fusunu kendinden fazla sevmesi \u00f6\u011f\u00fctleri yan\u0131 s\u0131ra, \u201cyery\u00fcz\u00fcne bar\u0131\u015f de\u011fil, k\u0131l\u0131\u00e7, ate\u015f getirdim… \u015fimdiden tutu\u015fmu\u015fsa ne isterim\u201d (\u0130ncil<\/em>, Luka, 12:49) gibi s\u00f6zleri de vard\u0131r.<\/p>\n

Benzer bi\u00e7imde \u0130slam\u2019da, \u201cbiz insan\u0131 yaradan\u0131 dolay\u0131m\u0131yla severiz\u201d diye konu\u015fan kimseler bulunmaktad\u0131r. Allah sevgisini her \u015feyin \u00f6n\u00fcne al\u0131p (\u00e7ocuklu\u011fumda tan\u0131k olup akl\u0131mdan \u00e7\u0131kmayan bir olayla) \u00e7ocu\u011funu ancak \u201cben seni de\u011fil seni yaradan\u0131 seviyorum\u201d diye sevebilen anneler yeti\u015ftirilmi\u015ftir. Kafalar\u0131nda \u00f6rnek al\u0131nan, s\u00f6z\u00fc buyruk say\u0131lan, g\u00fcnahlar\u0131 \u201csonsuza dek yakarak cezaland\u0131raca\u011f\u0131\u201d yaz\u0131l\u0131 bir a\u015fk\u0131n\u00f6zne vard\u0131r. A\u015fk\u0131n\u00f6zne yakarsa kulu ne yapmaz? Mad\u0131mak\u2019\u0131n gerisinde bu inan\u00e7larla beslenmi\u015f kafalar durmaktayd\u0131. Ge\u00e7mi\u015fte, kutsal kitaplarda yaz\u0131lanlar, onlara inananlara \u00f6rneklik ve rehberlik etmi\u015fti; ilerde de edebilir. Bunlara iki \u00f6rnek yeter: Tevrat<\/em>\u2019ta Musa\u2019n\u0131n buza\u011f\u0131ya tap\u0131nanlar i\u00e7in (M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f, 32: 27-29\u2019da) \u201cRAB\u2019dan yana olanlar yan\u0131ma gelsin… \u0130srail\u2019in Tanr\u0131s\u0131 RAB diyor ki, \u201cHerkes k\u0131l\u0131c\u0131n\u0131 ku\u015fans\u0131n. Ordugahta kap\u0131 kap\u0131 dola\u015farak, karde\u015fini, kom\u015fusunu \u00f6ld\u00fcrs\u00fcn\u201d. … \u201cO g\u00fcn halktan \u00fc\u00e7 bine yak\u0131n adam \u00f6ld\u00fcr\u00fcld\u00fc.\u201d Kur\u2019an<\/em>\u2019da, benzeri s\u00f6zlerle (Maide 33\u2019te) \u201cAllah ve resul\u00fcne kar\u015f\u0131 sava\u015fanlar\u0131n ve yery\u00fcz\u00fcnde (hak) d\u00fczeni bozmaya \u00e7al\u0131\u015fanlar\u0131n [Nebio\u011flu \u00e7evirisinde \u201cyery\u00fcz\u00fcnde nifak \u00e7\u0131karanlar\u0131n\u201d] cezas\u0131 ancak ya (ac\u0131madan) \u00f6ld\u00fcr\u00fclmeleri, ya as\u0131lmalar\u0131 yahut da el ve ayaklar\u0131n\u0131n \u00e7apraz kesilmesi…\u201d denmesidir.<\/p>\n

Ger\u00e7ek insan \u00f6znesi yerine sanal a\u015fk\u0131n\u00f6zneyi y\u00fccelten, bud\u00fcnyan\u0131n \u00f6n\u00fcne \u00f6ted\u00fcnya de\u011ferleri konan dinsel ahlaktan ne beklenir?<\/strong><\/p>\n

Ahlak, oldum olas\u0131, bildim bileli toplumda insan-insan ili\u015fkilerinin olabildi\u011fince kavgas\u0131z, s\u00fcrt\u00fc\u015fmesiz, d\u00fczen i\u00e7inde s\u00fcrd\u00fcr\u00fclebilmesi i\u00e7in, insanl\u0131\u011f\u0131n ge\u00e7mi\u015f deneyimlerinden s\u00fcz\u00fcl\u00fcp \u00e7\u0131kar\u0131lan, \u201colmas\u0131 gereken\u201d d\u00fc\u015f\u00fcncesi \u00e7evresinde toplanm\u0131\u015f normlar torbas\u0131ndan olu\u015fur. Yarat\u0131l\u0131\u015f\u00e7\u0131 inan\u00e7lara g\u00f6re insan, ger\u00e7e\u011fi bilemedi\u011fi gibi, do\u011fruyu da (iyiyi k\u00f6t\u00fcden ay\u0131rmay\u0131, hayr\u0131 ve \u015ferri de) bilemez. O zaman Tanr\u0131n\u0131n, vekillerinin, s\u00f6zc\u00fclerinin, kitaplar\u0131n\u0131n, yaz\u0131lar\u0131n s\u00f6zlerine bak\u0131lmal\u0131d\u0131r.<\/p>\n

\"\"Onlara bak\u0131l\u0131nca \u00f6ted\u00fcnyac\u0131 de\u011ferlerin<\/strong> bu d\u00fcnya de\u011feri ve mutlulu\u011fu \u00fczerine \u00e7\u0131kar\u0131ld\u0131\u011f\u0131, \u00f6ted\u00fcnyan\u0131n \u201cama\u00e7\u201d al\u0131nd\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. A\u015fk\u0131n\u00f6znenin de\u011feri ise insan \u00f6znesinin \u00e7ok \u00e7ok \u00fcst\u00fcne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. \u00d6yle ki bir iman\u0131 b\u00fct\u00fcn ki\u015fi, kar\u015f\u0131s\u0131ndakini hatta Yaradan\u0131n sad\u0131k kulu olmakla \u00f6v\u00fcnd\u00fc\u011f\u00fc kendini \u201c\u00f6zne\u201d olarak bile g\u00f6rmeyebilir. Bir insan\u0131, dinsel ama\u00e7lar\u0131n, tanr\u0131n\u0131n buyruklar\u0131n\u0131n \u00f6n\u00fcnde, do\u011fru yola (hayra, y\u00fcksek ahlaka) y\u00f6nlendirilmesi, zorlanmas\u0131 gereken, olmad\u0131, yok edilmesi buyrulan ki\u015fi gibi g\u00f6rebilir. \u00d6ted\u00fcnya sonsuz ya\u015fam ve mutlulu\u011funa ula\u015fmak i\u00e7in, her t\u00fcrl\u00fc yola, araca ba\u015fvurabilir. S\u00f6z konusu yollar\u0131n, ara\u00e7lar\u0131n i\u00e7inde, engizisyon i\u015fkenceleri, hay\u0131rl\u0131 yalanlar, takiyye, kelle avc\u0131l\u0131\u011f\u0131, himmet, hay\u0131r i\u015fleri i\u00e7in inan\u00e7lara seslenilerek fonlar olu\u015fturma, komplolar bulunabilir. Vatikan\u2019daki \u201cbu topraklar\u0131 Konstantinos Papal\u0131\u011fa ba\u011f\u0131\u015flad\u0131 yaz\u0131l\u0131 sahte \u201cKonstantinos Ba\u011f\u0131\u015f\u0131\u201d belgesi benzeri (bkz. \u015eenel, \u0130nsanl\u0131k Tarihi, <\/em>824) sahte belgeler olabilir. Bunlar felsefi (ahlak felsefesi) laik ahlak anlay\u0131\u015flar\u0131na uymayan ahlaks\u0131zl\u0131k \u00f6rnekleridir: Dahas\u0131, t\u00fcm insanl\u0131\u011f\u0131 kapsayabilecek (insan haklar\u0131na dayal\u0131) evrensel bir ahlak anlay\u0131\u015f\u0131n\u0131n bug\u00fcn i\u00e7in \u00f6n\u00fcndeki engellerden birincisi emperyalizm, neo liberalizm ise, ikinci en b\u00fcy\u00fck engel olarak dinsel inan\u00e7lar g\u00f6r\u00fcnmektedir. K\u00f6ktendinci insan, i\u015fte, biraz da bu y\u00fczden \u201cbu kadar ahlaks\u0131z\u201d olabilmektedir.<\/p>\n

\u0130nsan\u0131n \u00f6znelli\u011finin yads\u0131nmas\u0131 kime yarar?<\/strong><\/p>\n

Bunlar\u0131n hepsinin en derindeki d\u00fc\u015f\u00fcnsel\/inan\u00e7sal neden, Cehennem i\u015fkencesi korkusundan, Cennet zevkleri beklentisinden \u00e7ok, insan\u0131n \u00f6zneli\u011finin yads\u0131nmas\u0131 ve kulun bunu kabullenmesidir. \u0130nsan\u0131n \u00f6znelik niteliklerinin bir sanal \u00f6zneye b\u0131rak\u0131lmas\u0131d\u0131r. Onun arkas\u0131na ge\u00e7ilip (Babilonya\u2019da tanr\u0131 yontusu arkas\u0131na gizlenmi\u015f rahiplerin, ba\u015fvurucular\u0131n isteklerini al\u0131p dilek\u00e7elerine tanr\u0131n\u0131n s\u00f6zleriyle yan\u0131t veri\u015flerine benzer bi\u00e7imde) \u201cinan\u00e7larla \u00e7\u0131karlar\u0131n\u0131 \u00e7ak\u0131\u015ft\u0131r\u0131p\u201d tanr\u0131n\u0131n s\u00f6zc\u00fcs\u00fc rol\u00fc, hatta kitapta yazmayan durumlarda bile \u201cTanr\u0131 \u015funu istiyor, bunu s\u00f6yl\u00fcyor, onu buyuruyor\u201d gibi s\u00f6zlerle \u201ctanr\u0131 rol\u00fc\u201d oynayabilmeleridir. Yukar\u0131daki \u00f6rnekten de anla\u015f\u0131labilece\u011fi gibi, b\u00fct\u00fcn sanal a\u015fk\u0131n\u00f6znelerin arkas\u0131nda ger\u00e7ek insan \u00f6zneler bulunmaktad\u0131r. Kar\u015f\u0131lar\u0131nda, \u00f6zneli\u011fi yads\u0131nm\u0131\u015f \u201cg\u00f6n\u00fcll\u00fc kulluk\u201d edecek kimseler bulabilmeleridir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Kimi insanlar, nas\u0131l bu kadar insanl\u0131ktan uzakla\u015fm\u0131\u015f, bu kadar duygusuz, bu kadar sevgisiz, bu kadar d\u00fc\u015f\u00fcncesiz, bu kadar bilin\u00e7siz, nas\u0131l bu kadar ac\u0131mas\u0131z, bu kadar ahlaks\u0131z olabiliyor? Dinsel ahlak ad\u0131na yap\u0131lan bunca ac\u0131mas\u0131zl\u0131\u011f\u0131n, ahlaks\u0131zl\u0131\u011f\u0131n k\u00f6keninde ne yat\u0131yor? Dinsel ahlak ad\u0131na yap\u0131lan bunca ahlaks\u0131zl\u0131\u011f\u0131n nedeni, do\u011frudan do\u011fruya dinsel ahlak anlay\u0131\u015f\u0131n\u0131n kendisidir. Daha do\u011frusu, dinsel inan\u00e7larla ki\u015fisel, […]<\/p>\n","protected":false},"author":492,"featured_media":15675,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[184,211,224,221,29],"tags":[467,599,230,1827,612,442,463],"class_list":["post-15674","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-147-sayi","category-antropoloji","category-din-ve-dinler-tarihi","category-felsefe","category-toplum","tag-din-felsefesi","tag-dinler-tarihi","tag-insanlik-tarihi","tag-ozne","tag-tanri","tag-yaratilis","tag-yaratiliscilik"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t