G\u00fcnl\u00fck ya\u015fay\u0131\u015f\u0131m\u0131zda hangi davran\u0131\u015f\u0131m\u0131z\u0131n ya da hangi eyleyi\u015fimizin ahlaka uygun oldu\u011funu, nas\u0131l davran\u0131rsak ahlaka uygun davranm\u0131\u015f olaca\u011f\u0131m\u0131z\u0131 \u00e7o\u011fumuz d\u00fc\u015f\u00fcnm\u00fc\u015f\u00fczd\u00fcr. 21. y\u00fczy\u0131ldan ve bulundu\u011fumuz noktadan bakt\u0131\u011f\u0131m\u0131zda bu, \u00fczerinde \u00e7ok\u00e7a kafa yorulmu\u015f bir felsefi dal gibi duruyor. Oysa ilkel toplumlarda bile kendine g\u00f6re bir ahlak vard\u0131 ve bunu filozoflar y\u00f6nlendirmemi\u015fti. Ancak ya\u015fam\u0131 d\u00fczenlemek a\u00e7\u0131s\u0131ndan her zaman ama\u00e7 \u201ciyi\u201dyi ger\u00e7ekle\u015ftirmek olmu\u015ftur. O zaman da iyinin ne oldu\u011funu belirlemek, tart\u0131\u015fmak \u00f6nem kazanacakt\u0131r elbette. Bireyler iyiyi ger\u00e7ekle\u015ftirmede bilin\u00e7li se\u00e7imlerine mi yoksa ya\u015fam deneyimlerine mi ba\u015fvuracaklard\u0131r? Konu ahlak oldu\u011funda geli\u015fmi\u015f bilin\u00e7ten yana olanlar deneyden yana olanlardan fazla gibi g\u00f6r\u00fcn\u00fcyor. Af\u015far Timu\u00e7in\u2019in dedi\u011fi gibi, \u201cgeli\u015fig\u00fczel d\u00fc\u015f\u00fcnmenin ipe sapa gelmez ama renkli g\u00f6r\u00fcn\u00fcmleri\u201d olmakla birlikte, felsefeden tamamen yoksun bir ahlak\u0131n temelsiz ve tutars\u0131z olaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Yani kural koyucu olan ahlak; d\u00fc\u015f\u00fcnmeyi, tart\u0131\u015fmay\u0131 ve daha \u00e7ok y\u00f6ntemle ilgili kural koymay\u0131 hedefleyen felsefenin \u00f6z\u00fcn\u00fc olu\u015fturacakt\u0131r. B\u00f6ylece d\u00fc\u015f\u00fcnce serbestle\u015fip, \u201cb\u00fcy\u00fck i\u015fler pe\u015finde ko\u015fan bir t\u00fcr ta\u015fkafal\u0131l\u0131k olan dogma\u201ddan ar\u0131nabilecektir.<\/p>\n
Ahlak de\u011ferlerinin olu\u015fmas\u0131nda ki\u015finin bilinci kadar onu olu\u015fturan ve destekleyen ve devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flayan tarihsel-toplumsal ko\u015fullar da etkili de\u011fil midir? Af\u015far Hoca\u2019n\u0131n de\u011ferlendirmesiyle; \u201cbireyin bilinci s\u0131n\u0131rl\u0131 da olsa kendi \u00f6l\u00e7\u00fcleri i\u00e7inde tarihin bilincidir.\u201d Buna g\u00f6re her ahlak anlay\u0131\u015f\u0131 toplumsal-tarihsel bir varl\u0131k olan insan\u0131n \u00f6zg\u00fcn bir bulu\u015fudur, onun insanl\u0131\u011fa adanm\u0131\u015f bir \u00fcr\u00fcn\u00fcd\u00fcr. Ger\u00e7ek de\u011ferler toprak kokar. Bu da evrende bir yer tutuyor olman\u0131n kokusudur. Tarihsel s\u00fcre\u00e7 \u00fczerinden bakt\u0131\u011f\u0131m\u0131zda, filozoflar \u00f6zellikle toplumlar\u0131n karma\u015f\u0131k<\/strong> d\u00f6nemlerinde ahlak sorunlar\u0131n\u0131 birinci planda tutmu\u015flar ve insana g\u00fcvenmi\u015flerdi. \u201cNas\u0131l bir d\u00fcnyada ya\u015famak istiyoruz\u201d sorusu o zamanlar\u0131n da sorusuydu ve insana duydu\u011fu g\u00fcvenle birlikte ondan \u00e7ok \u015fey bekleyen ahlaklar olu\u015fturmaya da \u00e7aba harcam\u0131\u015ft\u0131. Uzun s\u00fcrecek bir \u00e7aba. Af\u015far Timu\u00e7in kitab\u0131nda bu soru(n)lar\u0131 ve nas\u0131l olu\u015ftuklar\u0131n\u0131, nas\u0131l geli\u015ftiklerini, felsefeyi ba\u015flatan d\u00fc\u015f\u00fcn\u00fcrlerden ba\u015flayarak anlatm\u0131\u015f. \u00d6\u011frenmenin bilin\u00e7te yarataca\u011f\u0131 farkl\u0131l\u0131\u011fa her zaman g\u00fcvenen biri olarak da \u201cNas\u0131l bir d\u00fcnyada ya\u015famak istiyoruz\u201d sorusunun yan\u0131t\u0131n\u0131 y\u00fczy\u0131llard\u0131r aram\u0131\u015f olan d\u00fc\u015f\u00fcn\u00fcrleri ve g\u00f6r\u00fc\u015flerini tarihsel b\u00fct\u00fcnl\u00fck i\u00e7inde detayl\u0131 olarak de\u011ferlendirmi\u015f. \u201cHi\u00e7bir uygarl\u0131k bir ba\u015fka topra\u011fa oldu\u011fu gibi aktar\u0131lamaz. Bir toplumun yaratt\u0131\u011f\u0131 uygarl\u0131k de\u011ferleri ba\u015fka topraklara kar\u0131\u015ft\u0131klar\u0131nda a\u00e7\u0131k ya da \u00f6rt\u00fcl\u00fc de\u011fi\u015fime u\u011frarlar ve de\u011fi\u015fik \u00f6zellikler kazan\u0131rlar: o topraklar\u0131n uygarl\u0131k de\u011ferlerine bile\u015fenler olarak kat\u0131l\u0131rlar\u201d diyor Af\u015far Timu\u00e7in. Bu durumda Yunan uygarl\u0131\u011f\u0131 da \u00e7e\u015fitli yollarla ve daha \u00e7ok deniz ticaretiyle Bat\u0131\u2019ya do\u011fru giderek zenginle\u015fmi\u015ftir. Topraklar\u0131 verimsiz bir co\u011frafyada adeta bir k\u00fclt\u00fcr verimlili\u011fi yaratm\u0131\u015ft\u0131r. Spartal\u0131lar\u0131n ya\u015fam\u0131 \u201ck\u0131\u015flaya\u201d \u00e7evirdikleri bir zamanda ve Yunan topraklar\u0131 do\u011fu uygarl\u0131klar\u0131 diye bilinen \u00f6nceki uygarl\u0131klar\u0131n kal\u0131t\u0131ndan birtak\u0131m de\u011ferleri kendine al\u0131p \u00f6z\u00fcmlerken ilk b\u00fcy\u00fck k\u00fclt\u00fcr d\u00f6n\u00fc\u015f\u00fcm\u00fc \u0130onia\u2019da ger\u00e7ekle\u015fmi\u015ftir. Efes ve Milet kentleri \u00f6ne \u00e7\u0131kar. Yani Anadolu topraklar\u0131 ko\u015fullar\u0131 adeta \u201c\u00e7i\u00e7eklendirirler\u201d.<\/p>\n Ve felsefe do\u011fuyor…<\/strong><\/p>\n Miletoslu ilk filozoflar felsefenin de ilk adlar\u0131d\u0131r. Thales\u2019le ba\u015flayan at\u0131l\u0131m, Anaksimandros ve Anaksimenes\u2019le s\u00fcr\u00fcp Herakleitos\u2019la ilk ger\u00e7ek b\u00fct\u00fcnl\u00fc\u011f\u00fcne kavu\u015ftu. Bu filozoflar ahlak y\u00f6ntemlerinden ziyade evreni g\u00f6zlemlediler ve onda bir \u201ctemel dayanak\u201d arad\u0131lar. \u201cBunu ola\u011fan kar\u015f\u0131lamak gerekir, \u00e7\u00fcnk\u00fc felsefe hen\u00fcz yeniydi, d\u00fcnyaya ve her \u015feye daha geni\u015f a\u00e7\u0131lardan bakmak vakti hen\u00fcz gelmemi\u015fti,\u201d diyor yazar\u0131m\u0131z. Ephesoslu Herakleitos ise gelecekte Hegel\u2019e de \u00f6nc\u00fcl\u00fck edecek \u201c\u00e7a\u011fda\u015f diyalektik d\u00fc\u015f\u00fcnce\u201dnin ilksel bi\u00e7imini olu\u015fturur. Yaln\u0131z insan\u0131 de\u011fil evreni de ele alan, evrendeki insan\u0131 hemen b\u00fct\u00fcn sorunlar\u0131yla tart\u0131\u015fmaya a\u00e7m\u0131\u015f olan Herakleitos\u2019un k\u00f6kl\u00fc d\u00fc\u015f\u00fcnceye y\u00f6nelen ilk filozof oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmaz. Bir yaln\u0131z\u0131n d\u00fcnyas\u0131nda Herakleitos, insanlara yukardan bakan biri olmaktan \u00e7ok ahlak\u0131na g\u00fcvenemedi\u011fi insanlardan uzak durmaya \u00f6zen g\u00f6steren biridir. Herakleitos, \u201cde\u011fi\u015fen\u201din temelinde \u201cde\u011fi\u015fmez\u201di g\u00f6sterirken insan\u0131 gelece\u011fe a\u00e7ar. Her \u015fey ak\u0131p ge\u00e7iyor diye hay\u0131flanmay\u0131z \u00e7\u00fcnk\u00fc bu ak\u0131\u015f\u0131 belirleyen sa\u011flam bir dayanak vard\u0131r ve bu dayanak evrenin temel yasas\u0131 gibi bir \u015feydir. Ama bunun bir de ilk kez soruldu\u011fu zaman\u0131 d\u00fc\u015f\u00fcnelim. Herakleitos belli bir ahlak anlay\u0131\u015f\u0131 temellendirmi\u015f olmasa da Eski\u00e7a\u011f\u2019\u0131n en b\u00fcy\u00fck ahlak\u00e7\u0131lar\u0131 olan stoa filozoflar\u0131na ve daha nicelerine ilham verecek bir \u201cahlak\u201d b\u0131rakabilmi\u015ftir.<\/p>\n Perslerle ba\u015flayan fetih sava\u015flar\u0131 d\u00fc\u015f\u00fcnce etkinliklerini \u0130onya\u2019dan \u0130talya ve Sicilya\u2019ya kayd\u0131r\u0131r. Pythagoras\u2019\u0131n gizemcili\u011fi ve Elea okulunun us\u00e7ulu\u011fu iki b\u00fcy\u00fck d\u00fc\u015f\u00fcnce ak\u0131m\u0131 olarak ortaya \u00e7\u0131kar. Elea okulu Parmenides\u2019le \u0130onyal\u0131lar\u0131n ortaya koydu\u011fu fizik\u00e7i bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 tamamen d\u0131\u015flayarak bir \u201cde\u011fi\u015fmeyen varl\u0131k\u201d aray\u0131\u015f\u0131na girerken; felsefe tarihinde \u201cg\u00f6zleri d\u00fcnyaya kapamak\u201d \u015feklinde \u00f6zetlenebilecek \u00fclk\u00fcc\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n temelindeki anlay\u0131\u015f\u0131 olu\u015fturdu. Bunlar\u0131 biraz olsun dengeleyen Empedokles ve Demokritos gibi \u201catomcular\u201d evreni a\u00e7\u0131klamaya y\u00f6nelirken ayn\u0131 zamanda insan sorunlar\u0131yla da ilgili oldular.<\/p>\n Felsefe inanca m\u0131 d\u00f6n\u00fc\u015f\u00fcyor? <\/strong><\/p>\n Elea ve \u00e7evresinin en eski felsefe at\u0131l\u0131m\u0131, Pythagoras (M.\u00d6. 585-570 aras\u0131nda do\u011fmu\u015f) ve ard\u0131llar\u0131 taraf\u0131ndan ger\u00e7ekle\u015ftirildi. Felsefeyi \u201cahlaki ar\u0131nma\u201dn\u0131n tek yolu olarak g\u00f6ren Pythagoras, ayn\u0131 zamanda felsefenin ad\u0131n\u0131 koyarak; bu k\u00f6kl\u00fc d\u00fc\u015f\u00fcnce alan\u0131 i\u00e7in sophos <\/em>(bilge) yerine philosophos<\/em> (bilgisever) \u00f6nerisini yapm\u0131\u015ft\u0131. Pythagoras\u00e7\u0131lar matematik, g\u00f6kbilim, m\u00fczik, fizyoloji, t\u0131p alanlar\u0131nda bir\u00e7ok bulu\u015f yaparken evrendeki uyuma dikkat \u00e7ekerek \u201cfelsefe tarihinin ilk estetik\u00e7ileri\u201d s\u0131fat\u0131n\u0131 da kazanm\u0131\u015flar. Onlara g\u00f6re sa\u011flam ahlak insan\u0131 \u201ctanr\u0131\u201d olmaya g\u00f6t\u00fcrebilirdi, fakat benimsedikleri baz\u0131 ilkelere ra\u011fmen belirgin bir ahlak g\u00f6r\u00fc\u015f\u00fc b\u0131rakamam\u0131\u015flar.<\/p>\n Eski\u00e7a\u011f d\u00fc\u015f\u00fcncesinin \u00f6nemli bir ba\u015far\u0131s\u0131 olan atomculuk, kendisinden \u00f6nceki iki \u00f6\u011fretiyi birle\u015ftiren \u00f6zg\u00fcn bir felsefe olarak ve de hem kaba deneycilikten ve kaba us\u00e7uluktan daha akla yatk\u0131n olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Ger\u00e7ek\u00e7ili\u011finin kan\u0131t\u0131n\u0131, yeni\u00e7a\u011f\u0131n bilim kavray\u0131\u015f\u0131nda b\u00fcy\u00fck bir yer tutmu\u015f olmas\u0131nda g\u00f6rebiliriz. Demokritos, varl\u0131kta ne varsa atomdand\u0131r demi\u015f; insan ruhunun da \u201cince atomlardan\u201d olu\u015ftu\u011funu ve bunlar\u0131n \u201cyuvarlak, hafif, s\u0131cak\u201d oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015f. Ayn\u0131 zamanda bir ahlak\u00e7\u0131d\u0131r da. Hazc\u0131l\u0131\u011fa do\u011fru bir e\u011filim g\u00f6sterir, en az\u0131ndan bilgeli\u011fin verdi\u011fi hazdan s\u0131k\u00e7a s\u00f6z eder.<\/p>\n Persler\u2019in Yunanistan\u2019\u0131 fethi s\u00fcrecinde Atina kenti \u00f6ne \u00e7\u0131kt\u0131 ve zenginlikte, k\u00fclt\u00fcrde, d\u00fc\u015f\u00fcncede, sanatta olu\u015fan aray\u0131\u015flara ev sahipli\u011fi yapt\u0131. Art\u0131k d\u00fc\u015f\u00fcnenlerin d\u00fcnyas\u0131nda \u201cinsan sorunlar\u0131\u201d \u00f6n plandayd\u0131. Ya\u015fam, d\u00fc\u015f\u00fcncenin \u00f6n\u00fcne ge\u00e7mi\u015ftir. Sorunlar \u00e7ok \u00e7e\u015fitliydi ve ya\u015fam b\u00fct\u00fcn bu sorunlar\u0131 \u00e7\u00f6zmeye elvermeyecek kadar k\u0131sayd\u0131. Ya\u015fam\u0131 daha da ya\u015fan\u0131l\u0131r k\u0131lmak do\u011fru olmaz m\u0131yd\u0131? Bu aray\u0131\u015flar i\u00e7inde ge\u00e7mi\u015fin at\u0131lgan g\u00fcnleri son bulup ya\u015fam g\u00fcndelik s\u0131k\u0131nt\u0131lar\u0131n \u00e7\u00f6z\u00fcm\u00fcne odaklanacakt\u0131r. Kitaba g\u00f6re, bu ataletin ve umutsuz g\u00f6r\u00fcn\u00fcmlerin ba\u015fl\u0131ca temsilcileri sofistler diye adland\u0131r\u0131lan filozoflar oldular. Sofistler deyim yerindeyse felsefe tarihinin ilk ve son t\u00fcccarlar\u0131 oldular. Bilginin yerini teknikler, d\u00fc\u015f\u00fcncenin bo\u015faltt\u0131\u011f\u0131 yeri belagat al\u0131yordu. \u201cDo\u011fru d\u00fc\u015f\u00fcnmekten \u00e7ok etkili konu\u015fmak \u00f6nemliydi\u201d. Bu da \u00f6zellikle siyaset alan\u0131nda do\u011frular\u0131n unutturulmas\u0131, sabah s\u00f6ylenenin tam tersinin \u00f6\u011fleden sonra tam tersi \u015fekilde s\u00f6ylenebilmesiyle bir \u201cbo\u015f s\u00f6z\u201d g\u00fczellemesine yol a\u00e7t\u0131.<\/p>\n G\u00f6zlerini kendi d\u0131\u015f\u0131na \u00e7evirmi\u015f insan, kendine bakmaya ve g\u00f6rmeye \u00e7al\u0131\u015f\u0131rken sofistlik bir \u201ce\u011fitim y\u00f6ntemi\u201d olarak buna yard\u0131mc\u0131 oldu. Sofistler ilk filozoflarla felsefeye alt\u0131n \u00e7a\u011f\u0131n\u0131 ya\u015fatan filozoflar aras\u0131nda bir ge\u00e7i\u015f olu\u015fturdu. Bu ge\u00e7i\u015fin tam ortas\u0131nda Sokrates vard\u0131r. \u00a0Ayr\u0131ca sofistlik Sokrates\u2019te kar\u015f\u0131sav\u0131n\u0131 da bulacakt\u0131r. Ahlakl\u0131l\u0131\u011f\u0131n, direnme ve katlanman\u0131n ustas\u0131 Sokrates, kendine \u00f6zg\u00fc \u201ckar\u015f\u0131l\u0131kl\u0131 konu\u015fma\u201d y\u00f6ntemiyle insan\u0131n ne olup ne olmad\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rmaya \u00e7al\u0131\u015fan ve tarihte inanc\u0131 u\u011fruna \u00f6ld\u00fcr\u00fclen ilk bilge ki\u015fi olacakt\u0131r. Aristokles yak\u0131\u015f\u0131kl\u0131 ve \u00e7ekici biri oldu\u011fundan insanlar \u201cgeni\u015f omuzlu\u201d anlam\u0131na gelen Platon demi\u015fler ona sonradan. Felsefe tarihinin ilk ruh\u00e7u felsefesini kurarken b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Sokrates\u2019i eksen alm\u0131\u015ft\u0131r. Ahlak anlay\u0131\u015f\u0131n\u0131n temelinde ise yine bilgi vard\u0131r. Burada ahlak i\u00e7in \u00e7ok \u00f6nemli bir kavram olan \u201cmutluluk\u201d tart\u0131\u015fmalar\u0131 da devreye girer. Bir site d\u00fczenleyicisi olarak ahlak kuram\u0131n\u0131 da detayl\u0131 ortaya koydu\u011fu Devlet<\/em> isimli eserinde kal\u0131c\u0131 bir d\u00fczen olu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Platon\u2019un ger\u00e7ek\u00e7i anlay\u0131\u015fa kar\u015f\u0131 \u00fclk\u00fcc\u00fc felsefesine kar\u015f\u0131l\u0131k \u00f6\u011frencisi Aristoteles, ger\u00e7ek\u00e7i felsefenin \u00f6nc\u00fcs\u00fcd\u00fcr, felsefesini o zaman\u0131n ko\u015fullar\u0131nda olabildi\u011fince somut veriler \u00fczerinden temellendirmi\u015ftir. Felsefesini d\u0131\u015f d\u00fcnyay\u0131 g\u00f6zlemleyerek kurar. Fikirlerin deney yoluyla elde edildi\u011fini, bilgi i\u00e7in duyulardan ba\u015fka kaynak olamayaca\u011f\u0131n\u0131 s\u00f6yler. Aristoteles topluma ahlak kurallar\u0131 benimsetmekle y\u00fck\u00fcml\u00fc duymaz kendini. Ancak yine de bir ahlak kuram\u0131 olu\u015fturur ve bunu da bilgi kuram\u0131ndan yola \u00e7\u0131karak belirler. Ahlakl\u0131 olmay\u0131 ni\u00e7in istedi\u011fimizi sorar. Bir \u00e7\u0131kar\u0131m\u0131z m\u0131 var bundan?<\/p>\n Af\u015far Timu\u00e7in\u2019in de \u00f6zellikle belirtti\u011fi gibi, \u201cD\u00fc\u015f\u00fcnce tarihi zincirleme etkilemelerin ve etkilenmelerin, birbirini izleyen etkile\u015fimlerin tarihidir.\u201d D\u00fc\u015f\u00fcnceler birbirini \u00e7eler gibi yaparken birbirlerini tamamlarlar. Bir d\u00fc\u015f\u00fcncenin kendisine kar\u015f\u0131t gibi duran bir ba\u015fka d\u00fc\u015f\u00fcnceden do\u011fdu\u011funu g\u00f6r\u00fcr\u00fcz. Dolay\u0131s\u0131yla \u201cku\u015fkucular\u0131n\u201d yeni\u00e7a\u011f\u0131 ba\u015flatan d\u00fc\u015f\u00fcnce adamlar\u0131na (Montaigne, Bacon, Descartes gibi) ufuk a\u00e7malar\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n Felsefe sayesinde, g\u00fcnl\u00fck ya\u015famdaki b\u00fcy\u00fck zorluklardan birinin \u201cortak kavramlarla\u201d konu\u015famamak oldu\u011funu anlam\u0131\u015ft\u0131k. Her kavram hepimizin kafas\u0131nda ayr\u0131 ayr\u0131 \u015feyi \u00e7a\u011fr\u0131\u015ft\u0131r\u0131yorsa, bu fikirsel bir ba\u015f\u0131bo\u015flu\u011fa sebep olacakt\u0131r. Ondan sonra gelsin \u201ckafadan atma\u201d d\u00fc\u015f\u00fcnceler. Oysa ge\u00e7mi\u015fi bilmek, bunu bir dizge i\u00e7inde izleyebilmek zihnimizde tutarl\u0131l\u0131k yarat\u0131r ve bu da d\u00fc\u015f\u00fcnceyi de felsefeyi de \u201csevin\u00e7li\u201d k\u0131lar. Eski\u00e7a\u011f ahlaklar\u0131, \u201cd\u00fc\u015f\u00fcnenlerin \u0131\u015f\u0131klar\u0131n\u0131 bug\u00fcne ula\u015ft\u0131rmas\u0131nda ve yar\u0131n da d\u00fcnyam\u0131z\u0131 ayd\u0131nlatmas\u0131nda, bize ya\u015fam\u0131n anlam\u0131n\u0131 duyurmas\u0131nda, bize biz oldu\u011fumuzu \u00f6\u011fretmesinde\u201d \u00f6nemli bir yer tutuyor. D\u00fc\u015f\u00fcnce ve k\u00fclt\u00fcr d\u00fcnyam\u0131z\u0131n birbirinden kopuk par\u00e7alar de\u011fil, y\u00fczy\u0131llar boyu evrime u\u011fram\u0131\u015f bir s\u00fcre\u00e7 oldu\u011funu anlamam\u0131z\u0131 sa\u011fl\u0131yor.<\/p>\n – Eski\u00e7a\u011f Ahlaklar\u0131<\/em>, Af\u015far Timu\u00e7in, Bulut Yay\u0131nlar\u0131, 2015, 368 s.<\/p>\n","protected":false},"excerpt":{"rendered":" G\u00fcnl\u00fck ya\u015fay\u0131\u015f\u0131m\u0131zda hangi davran\u0131\u015f\u0131m\u0131z\u0131n ya da hangi eyleyi\u015fimizin ahlaka uygun oldu\u011funu, nas\u0131l davran\u0131rsak ahlaka uygun davranm\u0131\u015f olaca\u011f\u0131m\u0131z\u0131 \u00e7o\u011fumuz d\u00fc\u015f\u00fcnm\u00fc\u015f\u00fczd\u00fcr. 21. y\u00fczy\u0131ldan ve bulundu\u011fumuz noktadan bakt\u0131\u011f\u0131m\u0131zda bu, \u00fczerinde \u00e7ok\u00e7a kafa yorulmu\u015f bir felsefi dal gibi duruyor. Oysa ilkel toplumlarda bile kendine g\u00f6re bir ahlak vard\u0131 ve bunu filozoflar y\u00f6nlendirmemi\u015fti. Ancak ya\u015fam\u0131 d\u00fczenlemek a\u00e7\u0131s\u0131ndan her zaman ama\u00e7 […]<\/p>\n","protected":false},"author":42,"featured_media":15969,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[183,221,513],"tags":[979,1869,237,729],"class_list":["post-15968","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-146-sayi","category-felsefe","category-kitapcil","tag-ahlak","tag-dusunce","tag-felsefe","tag-felsefe-tarihi"],"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