{"id":17096,"date":"2015-10-01T13:32:21","date_gmt":"2015-10-01T10:32:21","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=17096"},"modified":"2018-01-19T14:04:15","modified_gmt":"2018-01-19T11:04:15","slug":"vicdandan-arda-kalan","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/10\/01\/vicdandan-arda-kalan","title":{"rendered":"Vicdandan arda kalan"},"content":{"rendered":"

\u0130nsan, d\u00fcnyan\u0131n en ac\u0131mas\u0131z hayvan\u0131 olarak g\u00f6r\u00fclebilir. Ama ayn\u0131 zamanda insan, yery\u00fcz\u00fcn\u00fcn, ac\u0131ma duygusuna (vicdana) sahip ve bu yolda en y\u00fcksek de\u011ferler yarat\u0131p, en de\u011ferli tepkiler verebilen tek canl\u0131s\u0131d\u0131r. Hangi yan\u0131n\u0131n a\u011f\u0131r basaca\u011f\u0131, toplum ve y\u00f6netim bi\u00e7imlerine, k\u00fclt\u00fcrel evrimsel ko\u015fullara, egemenlerin politikalar\u0131na ve kolektif eylemlere ba\u011fl\u0131d\u0131r. Bu durumda yapmam\u0131z gereken, insan\u0131n biyolojik evrimsel kazan\u0131m\u0131n\u0131 (\u201cs\u0131n\u0131rs\u0131z bellek ve \u00e7a\u011fr\u0131\u015f\u0131m\u201d yetisi ile \u201cempati\u201d yetisini) empati yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcrmektir. Onunla kazan\u0131lacak ac\u0131ma, dayan\u0131\u015fma, b\u00f6l\u00fc\u015fme de\u011ferleri yolunda \u00f6rg\u00fctl\u00fc, kolektif sava\u015f\u0131ma kat\u0131lmakt\u0131r.<\/em><\/p>\n

Uzatmal\u0131 yaz\u0131ya gerek\u00e7e<\/strong><\/p>\n

Dergi\u2019nin bir \u00f6nceki (Eyl\u00fcl 2015) 139. say\u0131s\u0131nda \u201cVicdan ve Sava\u015f\u201d \u00fczerine bir yaz\u0131m \u00e7\u0131kt\u0131. Ayn\u0131 konuda bir sonraki say\u0131ya bir yaz\u0131ya daha ne gerek vard\u0131? Gerek\u00e7em, bu yaz\u0131n\u0131n ba\u015fl\u0131\u011f\u0131n\u0131n d\u00fc\u015f\u00fcnd\u00fcrebilece\u011fi gibi \u201cinsanl\u0131kta vicdan kalmad\u0131\u201d demek de\u011fil. Ne de \u201cinsan\u0131n yery\u00fcz\u00fcn\u00fcn en vah\u015fi, en ac\u0131mas\u0131z hayvan\u0131\u201d oldu\u011funu vurgulamak. Tersine, \u00e7o\u011fu kimseye do\u011fru g\u00f6r\u00fcnebilen bu \u201chalk felsefesi\u201d yarg\u0131s\u0131na kat\u0131lmad\u0131\u011f\u0131m\u0131 belirtmek.<\/p>\n

Gerek\u00e7em, zaman, yer ve yetenek sorunlar\u0131mdan dolay\u0131, s\u00f6z konusu yaz\u0131mda b\u0131rakt\u0131\u011f\u0131m baz\u0131 bo\u015fluklar\u0131 i\u00e7ime (vicdan\u0131ma) sindirememek. \u00d6nemli buldu\u011fum baz\u0131 sorunlar (sava\u015f-vicdan ili\u015fkisi sorunlar\u0131) \u00fczerinde yeterince durmam\u0131\u015f olmak gibi eksiklerimi tamamlamaya \u00e7al\u0131\u015fmak. Bunun yan\u0131 s\u0131ra, ilk yaz\u0131ma koyamad\u0131\u011f\u0131m \u00e7\u00f6z\u00fcmleme, yorum ve \u201csonu\u00e7\u201dlar\u0131 ekleyerek yaz\u0131m\u0131 tamamlamak.<\/p>\n

\u0130nsan yery\u00fcz\u00fcn\u00fcn en ac\u0131mas\u0131z varl\u0131\u011f\u0131 m\u0131?<\/strong><\/p>\n

Yaz\u0131m, hele i\u00e7inde ya\u015famakta oldu\u011fumuz \u201cbunalt\u0131c\u0131\u201d g\u00fcnlerin etkisiyle, bu soruya \u201cevet\u201d yan\u0131t\u0131yla ve bir s\u00fcr\u00fc kan\u0131t\u0131yla destekler nitelikte g\u00f6r\u00fclebilirdi. Oysa hi\u00e7 de bu g\u00f6r\u00fc\u015fte de\u011filim. \u0130nsan\u0131n insana, \u00f6teki canl\u0131lara ve do\u011faya yapt\u0131klar\u0131n\u0131n nedeni, \u201cdo\u011fas\u0131\u201d de\u011fildir. Neden, i\u00e7inde pusu kurmu\u015f f\u0131rsat bekleyen vah\u015fi do\u011fas\u0131n\u0131n yatmas\u0131 olmasa gerektir.<\/p>\n

Nedeni, tam da insan\u0131n, insan\u0131 \u00f6teki hayvanlardan ay\u0131rt edici niteli\u011fidir: \u0130nsan\u0131n \u201cmaddesel ve simgesel ara\u00e7lar kullan\u0131p geli\u015ftiren\u201d bir canl\u0131 olmas\u0131d\u0131r. Bu ara\u00e7lar\u0131n\u0131n, insan\u0131n (iyi, k\u00f6t\u00fc) ama\u00e7lar\u0131na ula\u015fmas\u0131nda \u00e7ok etkili sonu\u00e7lar vermesidir. \u0130nsan\u0131n, do\u011fa, canl\u0131lar ve hemcinsleri kar\u015f\u0131s\u0131nda, giderek artan bir denetim ve hegemonya kurmas\u0131na yol a\u00e7mas\u0131d\u0131r. Maddesel ve simgesel ara\u00e7lar\u0131n\u0131n, insan\u0131n, toplumlar\u0131n, s\u0131n\u0131flar\u0131n, halklar\u0131n, y\u00f6neticilerin, bireylerin, olumlu ama\u00e7lar kadar olumsuz, \u00e7arp\u0131k ama\u00e7lar yolunda kullan\u0131m\u0131na a\u00e7\u0131k olmalar\u0131d\u0131r!<\/p>\n

Bu a\u00e7\u0131dan de\u011ferlendirildi\u011finde insan, d\u00fcnyan\u0131n en ac\u0131mas\u0131z hayvan\u0131 g\u00f6r\u00fclebilir. Ama ayn\u0131 zamanda insan, yery\u00fcz\u00fcn\u00fcn, ac\u0131ma duygusuna (vicdana) sahip ve bu yolda en y\u00fcksek de\u011ferler yarat\u0131p, en de\u011ferli tepkiler verebilen tek canl\u0131s\u0131d\u0131r. Hangi g\u00f6r\u00fcn\u00fcm\u00fcn\u00fcn, hangi yan\u0131n\u0131n a\u011f\u0131r basaca\u011f\u0131, toplum ve y\u00f6netim bi\u00e7imlerine, k\u00fclt\u00fcrel evrimsel ko\u015fullara, egemenlerin politikalar\u0131na ve kolektif eylemlere ba\u011fl\u0131d\u0131r. Bu durumda yapmam\u0131z gereken ve yapabilece\u011fimiz, insan\u0131n (\u00f6nceki yaz\u0131mda inceledi\u011fim) biyolojik evrimsel kazan\u0131m\u0131n\u0131 (\u201cs\u0131n\u0131rs\u0131z bellek ve \u00e7a\u011fr\u0131\u015f\u0131m\u201d yetisi ile \u201cempati\u201d yetisini) empati yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcrmektir. Onunla kazan\u0131lacak ac\u0131ma, dayan\u0131\u015fma, b\u00f6l\u00fc\u015fme de\u011ferleri yolunda \u00f6rg\u00fctl\u00fc, kolektif sava\u015f\u0131ma kat\u0131lmakt\u0131r.<\/p>\n

\u201cVicdan\u201d\u0131n etimolojisi neyi g\u00f6steriyor?<\/strong><\/p>\n

\u00d6nceki yaz\u0131mda atlad\u0131\u011f\u0131m konulardan biri de \u201cvicdan\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn T\u00fcrk\u00e7e\u2019deki, Arap\u00e7a\u2019daki ve belli ba\u015fl\u0131 Bat\u0131 dillerindeki kar\u015f\u0131l\u0131klar\u0131n\u0131n etimolojisiydi. B\u00f6yle bir incelemede, vicdan anlay\u0131\u015f\u0131n\u0131n a\u00e7\u0131l\u0131mlar\u0131 hakk\u0131nda ipu\u00e7lar\u0131 yakalanabilir. Ger\u00e7ekten, s\u00f6zc\u00fckler insan\u0131, \u00e7\u0131plak anlamlar\u0131 yan\u0131 s\u0131ra, kullan\u0131ld\u0131klar\u0131 toplumun, kullanan ki\u015filerin d\u00fc\u015f\u00fcn\u00fc\u015f, duygu ve de\u011ferleri \u00fczerine varsay\u0131mlar kurmaya g\u00f6t\u00fcrebilir. Ku\u015fkusuz o varsay\u0131mlar\u0131n ba\u015fka verilerle desteklenip desteklenmedi\u011fine de bak\u0131lmal\u0131d\u0131r. Desteklenmiyorlarsa b\u0131rak\u0131lmalar\u0131 gerekir.<\/p>\n

\"\"
Giovanni Girolamo Savoldo\u2019nun \u201cMary Magdalene\u201d (Mecdeli Meryem) tablosu.<\/figcaption><\/figure>\n

Bu y\u00f6ntemin yolu, ele al\u0131nan kavramlar\u0131n etimolojilerine bakmaktan, zaman i\u00e7inde u\u011frad\u0131klar\u0131 anlam de\u011fi\u015fikliklerini incelemekten ve ba\u015fka dillerdeki benzeri anlama gelen s\u00f6zc\u00fcklerle kar\u015f\u0131la\u015ft\u0131r\u0131lmalar\u0131ndan ge\u00e7er.<\/p>\n

T\u00fcrk\u00e7e\u2019deki \u201cvicdan\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn k\u00f6keni ve anlam ser\u00fcveni hakk\u0131nda b\u00f6yle kapsaml\u0131 bir inceleme yap\u0131lm\u0131\u015f de\u011fildir.(1)<\/sup> Yap\u0131lm\u0131\u015fsa da ben haberli de\u011filim. Ama Bat\u0131 dillerindeki (\u0130ngilizce, Frans\u0131zca, \u0130talyanca, \u0130spanyolca\u2019daki) kar\u015f\u0131l\u0131klar\u0131n\u0131n Latince\u2019den conscienta<\/em> s\u00f6zc\u00fc\u011f\u00fcnden geldi\u011fi kesin olarak saptanm\u0131\u015ft\u0131r. B\u00f6yle bir etimolojik incelemeyi yapan Strohm, bu Latince s\u00f6zc\u00fc\u011f\u00fcn de ilk olarak Ermi\u015f (St.) Jerome (340-420) taraf\u0131ndan ortaya at\u0131l\u0131p kullan\u0131ld\u0131\u011f\u0131n\u0131 yazmaktad\u0131r.(2)<\/sup> Verdi\u011fi bilgilere g\u00f6re, \u0130ncil<\/em>\u2019i Latinceye \u00e7evirirken, Ermi\u015f Pavlus\u2019un \u201cMektuplar\u201d\u0131nda kar\u015f\u0131la\u015ft\u0131\u011f\u0131 Yunanca \u201csyneidesis<\/em>\u201d(3)<\/sup> s\u00f6zc\u00fc\u011f\u00fcne, Latinceden contscientia<\/em>(4)<\/sup> birle\u015fik s\u00f6zc\u00fc\u011f\u00fcn\u00fc t\u00fcreterek kar\u015f\u0131l\u0131k bulmu\u015ftur.<\/p>\n

Syneidesis<\/em>, Sokrates\u2019in \u201ckendini bil\u201d etik anlay\u0131\u015f\u0131nda oldu\u011fu gibi bir \u201ci\u00e7sel bilme\u201d eyleminin kavramla\u015ft\u0131r\u0131lmas\u0131d\u0131r. Conscience<\/em> ise, con+scientia<\/em> s\u00f6zc\u00fcklerinden olu\u015fturulmu\u015f bulunup \u201cortak bilgi\u201d anlam\u0131 ta\u015f\u0131maktad\u0131r. Strohm, bu iki kavram\u0131n anlamda\u015f olmay\u0131p, onlarla iki farkl\u0131 vicdan anlay\u0131\u015f\u0131n\u0131n dile getirildi\u011fini ileri s\u00fcrmektedir. Bunlarda (bana g\u00f6re) \u201cbireyci, felsefi vicdan\u201d ve \u201c\u00fcmmet\u00e7i dinsel vicdan\u201d olarak iki farkl\u0131 vicdan \u201canlay\u0131\u015f\u0131\u201d yans\u0131t\u0131lmaktad\u0131r.<\/p>\n

\u00dc\u00c7 MESEL \u00dc\u00c7 D\u0130NC\u0130 V\u0130CDAN ANLAYI\u015eI<\/strong><\/p>\n

Ahlak kuramlar\u0131, onlarla ba\u011flant\u0131l\u0131 olarak vicdan anlay\u0131\u015flar\u0131, dayand\u0131klar\u0131 temeller bak\u0131m\u0131ndan \u00fc\u00e7 k\u00fcmede toplanabilir: Bunlar akla, duygulara, inan\u00e7lara dayand\u0131r\u0131lan anlay\u0131\u015flard\u0131r. \u0130nan\u00e7lara dayand\u0131r\u0131lan dinci vicdan anlay\u0131\u015f\u0131n\u0131n \u00fc\u00e7 a\u00e7\u0131l\u0131m\u0131, \u00fc\u00e7 dinden se\u00e7ilecek \u00fc\u00e7 meselden yararlan\u0131larak a\u00e7\u0131klanabilir. B\u00f6yle a\u00e7\u0131klan\u0131p, birbirleriyle ve vicdan\u0131n duygulara, akla dayand\u0131r\u0131ld\u0131\u011f\u0131 laik \u00e7e\u015fitlemeleriyle kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131, \u00e7e\u015fitli vicdan anlay\u0131\u015flar\u0131n\u0131n ortak ve farkl\u0131 yanlar\u0131n\u0131 ayd\u0131nlat\u0131c\u0131 olacakt\u0131r. S\u00f6z konusu meseller: \u201cilk ta\u015f\u0131 g\u00fcnahs\u0131z ats\u0131n\u201d \u0130sa meseli,(5)<\/sup> \u201cbebe\u011fini al\u0131n kad\u0131n\u0131 ta\u015flay\u0131n\u201d Muhammed\u2019in hadisi ve \u201ckendini a\u00e7 kaplan yavrular\u0131na kurban eden Buda meseli\u201d olarak s\u0131ralanabilir. Kronolojik s\u0131raya sokarak sondan ba\u015flanmas\u0131 uygun olur.<\/p>\n

Kendini a\u00e7 kaplan yavrular\u0131na kurban eden Buda meselinde yans\u0131yan \u201c\u00f6zveri vicdan\u0131\u201d<\/strong><\/p>\n

Daha \u00f6nceki, ahlak \u00fczerine bir yaz\u0131mda(6)<\/sup> da kulland\u0131\u011f\u0131m bu mesel \u015f\u00f6yle:<\/p>\n

\u201cBir zamanlar Hindistan\u2019da \u00fc\u00e7 prens da\u011flarda y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131km\u0131\u015f. En gen\u00e7lerinin ad\u0131 Sattva\u2019ym\u0131\u015f. Gen\u00e7ler, yeni do\u011fmu\u015f 7 yavrusu olan bir di\u015fi kaplana rastlam\u0131\u015flar. Di\u015fi kaplan a\u00e7l\u0131ktan \u00f6lmek \u00fczereymi\u015f, \u00e7ok zay\u0131flam\u0131\u015f ve yavrular\u0131n\u0131 besleyecek s\u00fct\u00fc yokmu\u015f. Prensler yard\u0131m etmek istemi\u015fler, fakat kaplanlar sadece taze et yiyor ve bulunduklar\u0131 yerde yiyecek bulma imk\u00e2nlar\u0131 yokmu\u015f. Gen\u00e7ler, \u00f6lmekte olan kaplanlara bakarken kendilerini hayli \u00e7aresiz hissetmi\u015fler. Merhametli Sattva, hayvanlar\u0131 kendi v\u00fccuduyla kurtarmaya karar vermi\u015f. \u0130ki a\u011fabeyini bir bahaneyle yollad\u0131ktan sonra di\u015fi kaplan\u0131n \u00f6n\u00fcne uzanm\u0131\u015f. Ancak, di\u015fi kaplan onu \u0131s\u0131racak g\u00fcc\u00fc kendisinde bulamayacak kadar zay\u0131flam\u0131\u015f. Sattva, kayal\u0131klara t\u0131rmanm\u0131\u015f, bir bambu \u00e7ubu\u011fuyla bo\u011faz\u0131n\u0131 delmi\u015f ve kaplanlar\u0131n \u00f6n\u00fcne do\u011fru atlam\u0131\u015f. Kaplanlar yeniden g\u00fc\u00e7 kazanmak i\u00e7in Sattva\u2019n\u0131n kan\u0131n\u0131 yalam\u0131\u015flar, daha sonra etini payla\u015fm\u0131\u015flar ve yeniden canlanm\u0131\u015flar. Bu olaydan sonra t\u00fcm d\u00fcnya Sattva\u2019n\u0131n merhametiyle sars\u0131lm\u0131\u015f.\u201d<\/p>\n

Prens Sattva, Budac\u0131 inanca g\u00f6re, Buda\u2019n\u0131n insanlara iyilik yapmak i\u00e7in, birilerinin bedenlerinde \u00e7e\u015fitli tarihlerde d\u00fcnyaya yeniden gelen ruhundan (avatar\u2019\u0131ndan) ba\u015fkas\u0131 de\u011fildir.<\/p>\n

\"\"
H\u0131ristiyanl\u0131\u011f\u0131n as\u0131l kurucusu Pavlus, Romal\u0131lara yazd\u0131\u011f\u0131 mektupta \u201cy\u00f6netime kar\u015f\u0131 \u00e7\u0131kman\u0131n Tanr\u0131\u2019n\u0131n d\u00fczenine kar\u015f\u0131 \u00e7\u0131kmak olaca\u011f\u0131n\u0131\u201d s\u00f6ylemi\u015fti. (Vatikan\u2019daki Pavlus\/St. Paul heykeli).<\/figcaption><\/figure>\n

Bu meselde, bir g\u00f6r\u00fcn\u00fcm\u00fcyle, vicdan\u0131n doruk yapt\u0131\u011f\u0131 bir d\u00fczey yans\u0131t\u0131lmaktad\u0131r. Alt\u0131nda, Budac\u0131l\u0131\u011f\u0131n yaln\u0131zca insanlar\u0131n ac\u0131lar\u0131n\u0131n payla\u015f\u0131lmas\u0131yla yetinilmeyen vicdan anlay\u0131\u015f\u0131 yatmaktad\u0131r. Budac\u0131l\u0131kta, \u00f6teki hayvanlar olsun, bitkiler olsun, t\u00fcm canl\u0131lara sayg\u0131 g\u00f6sterilmesi istenir. Dolay\u0131s\u0131yla, onlarla empati yap\u0131lmas\u0131 beklenir. Meselde empatiyle de yetinilmeyip kendini kurban etme derecesinde \u201c\u00f6zveri ahlak\u0131\u201d dillendirilmektedir.<\/p>\n

\u201c\u00d6zveri ahlak\u0131\u201d, bencilli\u011fe tepki ve ona bir \u00e7\u00f6z\u00fcm getirecek anlay\u0131\u015f gibi g\u00f6r\u00fcnmekle birlikte, hi\u00e7 de \u00f6yle de\u011fildir. Bencilli\u011fe se\u00e7enek etik tutum \u00f6zgeciliktir. \u00d6zveri ise, s\u0131rad\u00fczenli (hiyerar\u015fik) bir ili\u015fki anlay\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u00d6zveriden s\u00f6z edebilmek, ortada, biri kendisi i\u00e7in \u00f6zveride bulunulmas\u0131 istenen de\u011ferli bir \u00f6zne (\u00e7o\u011fu durumda bir a\u015fk\u0131n\u00f6zne) \u00f6tekisi, \u00f6zveride bulunacak daha de\u011fersiz bir \u00f6zne olmak \u00fczere, iki e\u015fitsiz g\u00f6r\u00fclen \u00f6znenin varl\u0131\u011f\u0131n\u0131n kabul\u00fcn\u00fc gerektirir.<\/p>\n

Ger\u00e7ek insan \u00f6zneler d\u0131\u015f\u0131ndaki varl\u0131klara sayg\u0131 ve sayg\u0131n\u0131n bir gere\u011fi olarak b\u00f6yle bir \u201c\u00f6zveri vicdan\u0131\u201d bir\u00e7ok sorunu birli\u011finde getirmektedir.<\/p>\n

Birincisi, uygulanabilirlik sorunudur. Prens Sattva\u2019n\u0131nkine benzer bir \u00f6zveri \u201cs\u0131radan\u201d insanlardan beklenebilir mi? \u00d6rne\u011fin analar\u0131 vurulmu\u015f a\u00e7 kurt yavrular\u0131 kar\u015f\u0131s\u0131nda da insanlardan b\u00f6yle bir \u00f6zveri beklenecek mi?<\/p>\n

\u0130kincisi, a\u015fk\u0131n\u00f6zne sorunudur. Sayg\u0131, ac\u0131ma, \u00f6zveri s\u0131n\u0131rlar\u0131 ger\u00e7ek insan \u00f6znelerin \u00f6tesine geni\u015fletilince nerede durdurulacakt\u0131r? \u0130nsanl\u0131k, bu s\u0131n\u0131rlar\u0131n a\u015fk\u0131n\u00f6zneleri (tanr\u0131lar\u0131, t\u00fcr\u00fc, soyu, \u0131rk\u0131, vatan\u0131, devleti vd.) i\u00e7ine alacak yolda geni\u015fletilmesinin \u00e7ok ac\u0131s\u0131n\u0131 \u00e7ekmi\u015ftir. Bunun, tanr\u0131ya insan kurban\u0131ndan (ki hayvan kurban\u0131 gelene\u011fi b\u00fcy\u00fck bir olas\u0131l\u0131kla onun yerine konmu\u015ftu) canl\u0131 bombal\u0131\u011fa pek \u00e7ok \u00f6rne\u011fi verilebilir.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc, \u00f6zveri vicdan\u0131 beklentisinin, k\u00f6t\u00fcye kullan\u0131lmaya elveri\u015flili\u011fidir. Daha de\u011ferli bir \u00f6zne, hele bir a\u015fk\u0131n\u00f6zne i\u00e7in s\u0131radan say\u0131lan \u00f6znelerden, can\u0131n\u0131 vermesi istenmeye dek t\u0131rmand\u0131r\u0131lan bir \u00f6zverinin anlam\u0131 nedir? \u0130\u015flevi nedir? Kimlerden geldi\u011fine, kimlerden beklendi\u011fine, kimlerin yarar\u0131na, kimlerin zarar\u0131na oldu\u011funa bak\u0131lmal\u0131d\u0131r. O zaman, \u00f6zverilerden as\u0131l yararlananlar\u0131n, a\u015fk\u0131n\u00f6znelerin perdesi arkas\u0131na gizlenmi\u015f egemen s\u0131n\u0131flar\u0131n, onlar\u0131n y\u00f6netici kadrolar\u0131n\u0131n, s\u00f6zc\u00fcleri olan dincilerin, ideologlar\u0131n, s\u0131ra d\u00fczenli sivil ve askeri ili\u015fkilerde altlar\u0131n harcan\u0131p, \u201c\u00fcst\u201dlerin kald\u0131\u011f\u0131 g\u00f6r\u00fclecektir. K\u0131sacas\u0131, \u00f6zveri isteklerinin gerisinde s\u00f6m\u00fcr\u00fc ama\u00e7lar\u0131 bulunabilmektedir. Sonu\u00e7ta \u00f6zveri ahlak\u0131, \u00f6zveri isteyenler yan\u0131na bak\u0131ld\u0131\u011f\u0131nda, tam bir ahlaks\u0131zl\u0131k, b\u00fcy\u00fck bir vicdans\u0131zl\u0131k olarak g\u00f6r\u00fcn\u00fcr. \u00d6zveride bulunanlar i\u00e7in de\u011ferlendirildi\u011finde, bir ak\u0131l tutulmas\u0131 oldu\u011fu anla\u015f\u0131l\u0131r. Hele \u00f6zveride bulunanlar kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u00f6ted\u00fcnyada alacaklar\u0131na inand\u0131r\u0131lm\u0131\u015flarsa!<\/p>\n

Hemen somut ve g\u00fcncel birka\u00e7 \u00f6rnek verilebilir: \u201cVatan i\u00e7in can\u0131m feda!\u201d \u201c\u00dc\u00e7 o\u011flum daha var; \u00fc\u00e7\u00fcn\u00fc de \u015fehit vermeye haz\u0131r\u0131m.\u201d Bu s\u00f6zleri s\u00f6yleyenlerde (ve s\u00f6yletenlerde) d\u0131\u015ftan dayat\u0131lan (belki zamanla i\u00e7selle\u015ftirilmi\u015f) bir vicdan\u0131n sesi duyulmaktad\u0131r. \u00d6yle ki, bu sesin etkisiyle ki\u015filer, kitleler, inan\u00e7lar\u0131n\u0131n da bask\u0131s\u0131yla, soruna ba\u015fka \u00e7\u00f6z\u00fcmler arayamazlar. \u00d6d\u00fcn verme, payla\u015fma, \u00fcretimi, verimlili\u011fi art\u0131rma gibi \u201cbar\u0131\u015f\u00e7\u0131 \u00e7\u00f6z\u00fcmler\u201d d\u00fc\u015f\u00fcnemez duruma getirilmi\u015flerdir. B\u00f6yle bir vicdan\u0131n bar bar ba\u011f\u0131ran sesi, ba\u015fka insanlar kadar o\u011fluna ac\u0131ma yolunda bunal\u0131m \u00f6ncesi duydu\u011fu (olas\u0131l\u0131kla bunal\u0131m sonras\u0131 da duyaca\u011f\u0131) kendi vicdan\u0131n\u0131n sesini bo\u011fabilmektedir.<\/p>\n

\u00d6zveri (fedak\u00e2rl\u0131k) ahlak\u0131, tektanr\u0131c\u0131 dinin \u00f6ted\u00fcnyac\u0131 de\u011ferleri ortam\u0131nda daha bir kolayl\u0131kla benimsenebilip, daha kolay benimsetilebilmektedir. Dinsel dava u\u011fruna kendini feda edebilen ki\u015finin g\u00f6z\u00fc, ba\u015fka hi\u00e7bir bud\u00fcnyac\u0131 de\u011feri g\u00f6remeyebilmektedir. Ba\u015fka insanlar\u0131 feda etmeye hakk\u0131n\u0131n olup olmad\u0131\u011f\u0131 yolunda vicdan\u0131ndan bir uyar\u0131 bile alamayabilmektedir.<\/p>\n

Ayr\u0131ca, \u201c\u00f6zveri ahlak\u0131\u201d, \u00e7arp\u0131t\u0131lm\u0131\u015f bi\u00e7imiyle bir \u201cg\u00f6rev ahlak\u0131\u201d t\u00fcr\u00fcd\u00fcr. Bu bi\u00e7imiyle, sava\u015flarda, i\u00e7sava\u015flarda, din sava\u015flar\u0131nda, s\u0131n\u0131f sava\u015flar\u0131nda, emperyalizme kar\u015f\u0131 kurtulu\u015f sava\u015flar\u0131nda ve savunma sava\u015flar\u0131nda, ki\u015fileri \u00e7ok \u00e7etin vicdan sorunlar\u0131yla, vicdan a\u00e7mazlar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakabilmektedir. Daha do\u011frusu, vicdan sorunlar\u0131n\u0131 k\u00f6rd\u00fc\u011f\u00fcm edip vicdan\u0131n bir yana at\u0131lmas\u0131na bile yol a\u00e7abilmektedir.<\/p>\n

\u201c\u0130lk ta\u015f\u0131 g\u00fcnahs\u0131z ats\u0131n\u201d \u0130sa meselinde \u201cEdilgin kul vicdan\u0131\u201d<\/strong><\/p>\n

\u0130sa\u2019n\u0131n \u0130ncil<\/em>\u2019de anlat\u0131lan \u201cMecdeli Meryem\u2019i kurtar\u0131\u015f\u0131\u201d meseli (2001 Yeni \u00c7eviri\u2019deki s\u00f6zc\u00fc\u011f\u00fcyle \u201cbenzetmesi\u201d) \u00fcnl\u00fcd\u00fcr.(8)<\/sup> H\u0131ristiyan ahlak\u0131n\u0131n \u201ckurtar\u0131c\u0131l\u0131\u011f\u0131n\u0131n\u201d ve H\u0131ristiyan vicdan\u0131n\u0131n (sevgisinin, ac\u0131mas\u0131n\u0131n) sesinin g\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6rne\u011fi ve kan\u0131t\u0131 olarak anlat\u0131l\u0131r durulur:<\/p>\n

\u0130sa ise Zeytin Da\u011f\u0131\u2019na gitti. Ertesi sabah erkenden yine tap\u0131na\u011fa d\u00f6nd\u00fc. B\u00fct\u00fcn halk O\u2019nun yan\u0131na geliyordu. O da oturup onlara \u00f6\u011fretmeye ba\u015flad\u0131. Din bilginleri ve Ferisiler, zina ederken yakalanm\u0131\u015f bir kad\u0131n getirdiler. Kad\u0131n\u0131 orta yere \u00e7\u0131kararak \u0130sa\u2019ya, \u201c\u00d6\u011fretmen, bu kad\u0131n tam zina ederken yakaland\u0131\u201d dediler. \u201cMusa, Yasa\u2019da bize b\u00f6yle kad\u0131nlar\u0131n ta\u015flanmas\u0131n\u0131 buyurdu, sen ne dersin?\u201d Bunlar\u0131 \u0130sa\u2019y\u0131 denemek amac\u0131yla s\u00f6yl\u00fcyorlard\u0131; O\u2019nu su\u00e7layabilmek i\u00e7in bir neden ar\u0131yorlard\u0131.<\/p>\n

\"\"
Fransisken tarikat\u0131n\u0131n kurucusu Aziz Francis (1181-1266).<\/figcaption><\/figure>\n

\u0130sa e\u011filmi\u015f, parma\u011f\u0131yla topra\u011fa yaz\u0131 yaz\u0131yordu. Durmadan ayn\u0131 soruyu sormalar\u0131 \u00fczerine do\u011fruldu ve, \u201c\u0130\u00e7inizde kim g\u00fcnahs\u0131zsa, ilk ta\u015f\u0131 o ats\u0131n!\u201d dedi.<\/p>\n

Sonra yine e\u011fildi, topra\u011fa yazmaya ba\u015flad\u0131. Bunu i\u015fittikleri zaman, ba\u015fta ya\u015fl\u0131lar olmak \u00fczere, birer birer d\u0131\u015far\u0131 \u00e7\u0131k\u0131p \u0130sa\u2019y\u0131 yaln\u0131z b\u0131rakt\u0131lar. Kad\u0131n ise orta yerde duruyordu. \u0130sa do\u011frulup ona, \u201cKad\u0131n, nerede onlar? Hi\u00e7biri seni yarg\u0131lamad\u0131 m\u0131?\u201d diye sordu.<\/p>\n

Kad\u0131n, \u201cHi\u00e7biri, Efendim\u201d dedi.<\/p>\n

\u0130sa, \u201cBen de seni yarg\u0131lam\u0131yorum\u201d dedi. \u201cGit, art\u0131k bundan sonra g\u00fcnah i\u015fleme!\u201d<\/p>\n

Tektanr\u0131c\u0131 dinde \u201cefendi ahlak\u0131\u201d onun Musevilik, H\u0131ristiyanl\u0131k \u0130slaml\u0131k olarak her \u00fc\u00e7 a\u00e7\u0131l\u0131m\u0131n\u0131n kutsal kitaplar\u0131nda yans\u0131t\u0131lm\u0131\u015ft\u0131r. Tevrat<\/em>\u2019ta Yehova\u2019n\u0131n buyruklar\u0131nda ve Musa\u2019n\u0131n buyurganl\u0131\u011f\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. H\u0131ristiyanl\u0131kta, Nietzsche\u2019nin \u201ck\u00f6le ahlak\u0131\u201d sayd\u0131\u011f\u0131 anlay\u0131\u015f yan\u0131nda g\u00f6lgede kalm\u0131\u015f gibidir. Oysa onda da efendi ahlak\u0131, \u00f6teki iki inan\u00e7taki gibi dinsel ahlak anlay\u0131\u015f\u0131n\u0131n belkemi\u011fini olu\u015fturmaktad\u0131r. Bu sonuca, her \u00fc\u00e7 inan\u00e7ta, efendi (Rab) Tanr\u0131 ile kul (k\u00f6le) insan aras\u0131 e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131ndan (ve bu kal\u0131ptan kopyalanan e\u015fitsizlik\u00e7i ili\u015fki normlar\u0131 alay\u0131ndan) gidilerek var\u0131labilir.<\/p>\n

H\u0131ristiyanl\u0131kta efendi ahlak\u0131n\u0131n bu g\u00f6vdesi yan\u0131nda iki ana dal\u0131, H\u0131ristiyanl\u0131\u011f\u0131n as\u0131l kurucusu denebilecek olan (en az\u0131ndan onu Roma y\u00f6netiminin ve Roma efendiler katman\u0131n\u0131n kabul edebilece\u011fi bi\u00e7imde revizyondan ge\u00e7irdi\u011fine ku\u015fku bulunmayan) Pavlus\u2019un \u201cMektuplar\u0131\u201dnda form\u00fclle\u015ftirilmi\u015ftir. \u201cPavlus\u2019tan Romal\u0131lara Mektup\u201d i\u00e7inde, herkesin y\u00f6netime tabi olmas\u0131, \u00e7\u00fcnk\u00fc y\u00f6neticiyi tanr\u0131n\u0131n g\u00f6nderdi\u011fi, y\u00f6netime kar\u015f\u0131 \u00e7\u0131kman\u0131n Tanr\u0131\u2019n\u0131n d\u00fczenine kar\u015f\u0131 \u00e7\u0131kmak olaca\u011f\u0131 ve bunun cezas\u0131n\u0131n verilece\u011fi yaz\u0131l\u0131d\u0131r.(7)<\/sup> \u201cPavlus\u2019tan Efeslilere Mektup\u201d i\u00e7indeyse, Efes\u2019teki H\u0131ristiyan k\u00f6lelerden (onlar\u0131n kanal\u0131yla da t\u00fcm H\u0131ristiyan k\u00f6lelerden) efendilerine, ruhlar\u0131n\u0131n efendisi \u0130sa\u2019ya ve Tanr\u0131ya hizmet ediyormu\u015f gibi korku ve titremeyle candan g\u00f6n\u00fclden hizmet etmeleri buyrulmaktad\u0131r.(8)<\/sup><\/p>\n

Bu bilgilerin \u0131\u015f\u0131\u011f\u0131nda bak\u0131l\u0131rsa, \u0130sa\u2019n\u0131n \u201cMecdeli Meryem\u201d meselinde yans\u0131t\u0131lan vicdan\u0131n, peygamberli\u011fine ba\u015flad\u0131\u011f\u0131 d\u00f6nemdeki alt katmanlar\u0131n kurtulu\u015funa (k\u00f6lelerin \u00f6zg\u00fcrl\u00fc\u011f\u00fcne, a\u00e7lar\u0131n toklu\u011funa, a\u011flayan\u0131n g\u00fclmesine) y\u00f6nelik bir etkin vicdan gibi olmad\u0131\u011f\u0131 s\u00f6ylenebilir. \u0130sa\u2019n\u0131n daha sonra s\u00f6ylediklerinden ba\u015flat\u0131larak ve H\u0131ristiyan dinbilginlerince s\u00fcrd\u00fcr\u00fclen anlay\u0131\u015fla kurtulu\u015f (e\u015fitli\u011fin ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn g\u00f6klerde, Tanr\u0131\u2019n\u0131n y\u00f6netiminde, \u0130sa\u2019n\u0131n d\u00f6n\u00fc\u015f\u00fcnde, \u00f6ted\u00fcnyada bulundu\u011fu gibi s\u00f6ylemlerle) ertelenip, \u201cedilgin bir vicdan\u201d anlay\u0131\u015f\u0131 \u00f6ne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Bunun bir ipucu da, \u201cMecdeli Meryem\u201d meselinin, \u201cgit art\u0131k, bundan sonra g\u00fcnah i\u015fleme\u201d \u00f6\u011f\u00fcd\u00fcyle sonland\u0131r\u0131lmas\u0131nda g\u00f6r\u00fclebilir.<\/p>\n

Direnmeye a\u00e7\u0131k olmayan edilgin vicdan, \u0130sa\u2019n\u0131n bildik \u201ctokat ve aba\u201d ile \u201csevgili d\u00fc\u015fman\u201d \u00f6\u011f\u00fctlerinde de kendini ortaya koymaktad\u0131r.(9)<\/sup> \u0130sa\u2019n\u0131n bu s\u00f6zlerinden esinlenerek edilgin H\u0131ristiyan vicdan\u0131n\u0131n sesini dinleyen pek \u00e7ok ki\u015fi \u00e7\u0131km\u0131\u015ft\u0131r. \u00d6rne\u011fin Fransisken Yol\u2019unun (tarikat\u0131n\u0131n) kurucusu Ermi\u015f Francis (1181-1266) vars\u0131l bir ailenin o\u011fluyken bir g\u00fcn c\u00fczzaml\u0131 bir adam\u0131 g\u00f6r\u00fcnce (\u201ci\u00e7inden gelen derin bir duygunun etkisiyle\u201d denir) at\u0131ndan inip (tiksinmeden olabilir mi?) onu \u00f6pt\u00fc\u011f\u00fc s\u00f6ylenir. H\u0131ristiyan Rus filozof Soloviyev (1853-1900) dilencileri hi\u00e7bir zaman eli bo\u015f d\u00f6nd\u00fcrmez, \u00fczerindeki t\u00fcm paras\u0131n\u0131 verirmi\u015f. Ayakkab\u0131lar\u0131n\u0131 birine verip eve \u00e7\u0131plak ayak d\u00f6nd\u00fc\u011f\u00fc olurmu\u015f. Bir keresinde de titreyen bir yoksula paltosunu, ceketini vermi\u015f, eve titreyerek kendi d\u00f6nm\u00fc\u015f!(10)<\/sup><\/p>\n

\u0130nsan\u0131n \u201cg\u00fczel de, eee?\u201d diyesi geliyor. \u00c7\u00fcnk\u00fc bu edilgin H\u0131ristiyan vicdan\u0131yla, k\u00f6lelik, yoksulluk kald\u0131r\u0131l\u0131p, insanlar\u0131n ac\u0131lar\u0131 dindirilemedi\u011fi gibi, do\u011frudan do\u011fruya H\u0131ristiyanlar\u0131n ac\u0131mas\u0131zl\u0131\u011f\u0131 \u00f6nlenememi\u015ftir: Engizisyon i\u015fkenceleri, \u00c7ocuk Ha\u00e7l\u0131lar trajedisi, St. Barthelemew (bir gecede 30-35 bin denir) Protestan k\u0131y\u0131m\u0131, Filistin ask\u0131lar\u0131, \u0130spanyol mengeneleri hemen akla geliveren birka\u00e7\u0131. Ve Naziler de H\u0131ristiyand\u0131!<\/p>\n

Genel olarak dinin, \u00f6zellikle H\u0131ristiyanl\u0131\u011f\u0131n bu \u201cedilgin vicdan\u201d anlay\u0131\u015f\u0131, en a\u00e7\u0131k bi\u00e7imde Luther\u2019in (1525 k\u00f6yl\u00fc ayaklanmalar\u0131 s\u0131ras\u0131nda) ayaklanan k\u00f6yl\u00fcleri \u201cdo\u011fru yola\u201d [?] sokmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u015fu s\u00f6zlerinde yans\u0131t\u0131lm\u0131\u015ft\u0131r: \u201cAc\u0131 \u00e7ekmek, ac\u0131 \u00e7ekmek; \u00e7ile, \u00e7ile. \u0130\u015fte \u0130sa\u2019n\u0131n \u00f6\u011fretti\u011fi din. Ba\u015fka kurallar\u0131 yok. D\u00fc\u015fman\u0131n\u0131z\u0131 sevme, onlara iyilik yapma… Taleplerinizin baz\u0131lar\u0131 do\u011fru ama, H\u0131ristiyana d\u00f6v\u00fc\u015fme, \u015fiddet kullanma yak\u0131\u015fmaz. Adaletsizli\u011fe katlanmak zorunday\u0131z. Ya\u015fam b\u00f6yle. H\u0131ristiyanlar k\u0131l\u0131\u00e7la de\u011fil, \u0130sa Mesihleri gibi \u00e7ile ve sab\u0131rla sava\u015f\u0131rlar.\u201d(11)<\/sup> Luther ayn\u0131 zamanda k\u00f6leye, efendisi T\u00fcrk bile olsa b\u0131rak\u0131p ka\u00e7mamas\u0131n\u0131 \u00f6\u011f\u00fctlemi\u015fti. Protestanl\u0131\u011f\u0131 (Cenevre\u2019de, 1541\u2019de) iktidara getiren Calvin, bu yolda bir ad\u0131m daha ileri gider: \u201cAdaletsiz ve diktat\u00f6rce y\u00f6netenler de, yine Tanr\u0131 taraf\u0131ndan, insanlar\u0131 g\u00fcnahlar\u0131ndan [ilk g\u00fcnahtan m\u0131, sonrakilerden mi?] dolay\u0131 onlar\u0131 cezaland\u0131rmak i\u00e7in g\u00f6revlendirilmi\u015flerdir\u201d diye yazm\u0131\u015ft\u0131.(12)<\/sup> Ve eklemi\u015fti: \u201c\u0130sa\u2019n\u0131n g\u00f6ky\u00fcz\u00fc krall\u0131\u011f\u0131n\u0131n s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve e\u015fitli\u011fini bu d\u00fcnyada aramak bir Yahudi tersli\u011fidir.\u201d<\/p>\n

\u201cBebe\u011fini al\u0131n kad\u0131n\u0131 ta\u015flay\u0131n\u201d Muhammed\u2019in hadisinde \u201cetkin efendi ahlak\u0131\u201d<\/strong><\/p>\n

Hz. Peygamber, son defa sordu, zina su\u00e7u mu i\u015fledin? Maiz, \u201cevet\u201d dedi. O zaman Peygamber \u0130slam ceza kanununun uygulanmas\u0131 i\u00e7in emir verdi, Maiz recmedildi. Onun \u00f6l\u00fcm\u00fcn\u00fcn \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fcnde Peygamber ashaba \u015f\u00f6yle buyurdu: Maiz \u00f6ylesine tevbe etti ki, o tevbe bir millet aras\u0131nda b\u00f6l\u00fcnseydi Allah\u2019\u0131n rahmeti onlar\u0131n hepsini kapsard\u0131.<\/p>\n

Ba\u015fka bir g\u00fcn b\u00fcy\u00fck bir kabile olan Hamid kabilesinden bir kad\u0131n geldi. Dedi ki: Ya Res\u00fblullah ben bir g\u00fcnah i\u015fledim beni temizle. Hz. Muhammed: Git Allah\u2019a yalvar ve affetmesini dile dedi. Kad\u0131n: Beni de Maiz gibi geri mi \u00e7evirmek istiyorsun? Ne diyorsun, ben \u015fimdi \u00fcstelik haramdan hamileyim! Dedi. Hz. Peygamber, git \u00e7ocuk d\u00fcnyaya gelsin dedi. \u00c7ocuk d\u00fcnyaya geldikten sonra, kad\u0131n tekrar Hz. Peygamber\u2019in huzuruna geldi ve s\u00f6z\u00fcn\u00fc tekrarlad\u0131. Hz. Peygamber git \u00e7ocu\u011fun s\u00fcte ihtiyac\u0131 kalmayana kadar onu emzir, ona bak dedi. Bir m\u00fcddet ge\u00e7tikten sonra kad\u0131n kuca\u011f\u0131nda \u00e7ocukla geldi, \u00e7ocu\u011fun elinde bir par\u00e7a ekmek vard\u0131. Kad\u0131n: Onu art\u0131k s\u00fctten kestim, \u015fimdi yemek yiyebiliyor dedi. Hz. Muhammed, o \u00e7ocu\u011fu bakmas\u0131 i\u00e7in ashaptan birine verdi. O zaman o evli kad\u0131n\u0131n zina su\u00e7undan cezas\u0131n\u0131n yerine getirilmesi i\u00e7in emretti. Cezaland\u0131rma s\u0131ras\u0131nda Halid bin Velid, kad\u0131n\u0131n kafas\u0131na bir ta\u015f vurdu, Halid\u2019in ba\u015f\u0131na ve y\u00fcz\u00fcne kan lekeleri s\u0131\u00e7rad\u0131. Sinirlendi ve s\u00f6vd\u00fc. Hz. Peygamber Halid\u2019e ba\u011f\u0131r\u0131p, korkuttu ve sakin ol dedi, Allah\u2019a yemin olsun, bu kad\u0131n \u00f6yle bir tevbe etti ki e\u011fer A\u015f\u00e2ri bile onun gibi tevbe etseydi ba\u011f\u0131\u015flan\u0131rd\u0131.<\/p>\n

Hadislerin \u201csahihli\u011fi\u201d (ger\u00e7ek bir olay\u0131n anlat\u0131l\u0131p anlat\u0131lmad\u0131\u011f\u0131, Muhammed\u2019in s\u00f6zleri olup olmad\u0131\u011f\u0131) tart\u0131\u015fmal\u0131d\u0131r. Muhammed b\u00f6yle bir \u201crecmedin\u201d buyru\u011funu vermi\u015f olabilir de olmayabilir de; bilemem. \u00d6yk\u00fcn\u00fcn \u0130slam\u2019\u0131n zina, kad\u0131n ve \u00e7ocuk anlay\u0131\u015f\u0131n\u0131 hem yans\u0131tan hem yeniden \u00fcreten bir mesel de\u011feri ta\u015f\u0131d\u0131\u011f\u0131 a\u00e7\u0131k. B\u00f6yle bir anlay\u0131\u015f ne t\u00fcr bir vicdanla birlikte s\u00fcrd\u00fcr\u00fclmektedir? Yan\u0131t\u0131n\u0131, gene bir \u0130slam kayna\u011f\u0131nda, yukar\u0131daki hadisin de aktar\u0131ld\u0131\u011f\u0131 Seyid Ebu Fazl Musevi M\u00fcctehid Zeccani\u2019nin, \u201cTevhidin Vicdan ile \u0130li\u015fkisi\u201d(13)<\/sup> yaz\u0131s\u0131nda buluyoruz.<\/p>\n

\u201cVicdan, e\u011fer kainat\u0131n yarat\u0131c\u0131s\u0131 Allah\u2019a imana dayan\u0131rsa, Semav\u00ee \u0130slam sistemi taraf\u0131ndan tasdik edilir, mayas\u0131n\u0131 ondan al\u0131rsa, dayand\u0131\u011f\u0131 nokta ve esas, sabit ve sars\u0131lmaz olacakt\u0131r… Vicdan b\u00f6ylesi kesin, emin ve son derece g\u00fc\u00e7l\u00fc bir imandan do\u011fmaktad\u0131r<\/strong> (vurgu benim)… [vicdan] Allah\u2019a kim inan\u0131rsa onun g\u00f6nl\u00fcn\u00fc do\u011fruya y\u00f6neltir.\u201d<\/p>\n

Burada bir vicdan ile iman\u0131 uzla\u015ft\u0131rma giri\u015fimi var gibi g\u00f6r\u00fcn\u00fcr. Ancak, imanda \u201cse\u00e7me\u201d de\u011fil dayatma, ku\u015fkusuz kabullenme s\u00f6z konusu oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, b\u00f6yle bir uzla\u015ft\u0131rman\u0131n olanaks\u0131zl\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r. Bu nedenle ve ahlakla, vicdanla ilgili \u00f6teki yaz\u0131lar\u0131mda belirtti\u011fim nedenlerle, \u00f6ted\u00fcnyac\u0131 dinsel ahlak anlay\u0131\u015f\u0131n\u0131n, bu d\u00fcnya ili\u015fkilerinde ahlaks\u0131zl\u0131klara a\u00e7\u0131k oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndeyim. Ayn\u0131 nedenlerle, dinsel vicdan hesapla\u015fmalar\u0131n\u0131n (vicdan muhasebelerinin) vicdans\u0131zl\u0131klara varabildi\u011fini d\u00fc\u015f\u00fcnmekteyim. \u015eehitlik mertebesi i\u00e7in cihada giri\u015fen sava\u015f\u00e7\u0131lar\u0131n, \u015fehadet \u015ferbeti i\u00e7mek i\u00e7in pazar yerlerinde, camilerde, mitinglerde kendilerini cennete, onlarca ki\u015fiyi cehenneme g\u00f6nderdiklerine inanan, kendilerine bile ac\u0131mayan canl\u0131 bombalar\u0131n vicdan neresinde?<\/p>\n

Tektanr\u0131c\u0131 dinde vicdan\u0131n ikili g\u00f6r\u00fcn\u00fcm\u00fc: Efendi ahlak\u0131 ile k\u00f6le ahlak\u0131<\/strong><\/p>\n

\u0130sa\u2019dan fuhu\u015f yapan (hi\u00e7 ho\u015flanmad\u0131\u011f\u0131m bir s\u00f6zc\u00fck ne yaz\u0131k ki uygun bir se\u00e7ene\u011fi de yok) bir kad\u0131n\u0131 ba\u011f\u0131\u015flay\u0131p kurtar\u0131\u015f\u0131 meseli ile Muhammed\u2019in zina yapan (bu s\u00f6zc\u00fckten de ho\u015flanm\u0131yorum) erkek ile kad\u0131n\u0131 ba\u011f\u0131\u015flamay\u0131p ta\u015flatarak, ruhlar\u0131n\u0131, \u00f6ted\u00fcnya i\u00e7in, kurtar\u0131\u015f\u0131 hadisini se\u00e7memin nedeni ne olabilir? Nedeni, H\u0131ristiyan ve \u0130slam ahlak ve vicdanlar\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmak de\u011fil. Neden, tektanr\u0131c\u0131 dinin, birinde k\u00f6le ahlak\u0131n\u0131n ve edilgin vicdan\u0131n\u0131n, \u00f6tekisinde efendi ahlak\u0131n\u0131n ve etkin vicdan\u0131n\u0131n olmak \u00fczere, ikili niteli\u011fine \u00f6rnek olu\u015fturmalar\u0131.<\/p>\n

\"\"
Nietzsche\u2019nin, kendini, hangi bi\u00e7imiyle (kilise, devlet vb. olursa olsun) topluma kar\u015f\u0131 sorumluluk duymayan \u201c\u00fcstinsan\u0131\u201d, k\u00f6le ahlak\u0131 sayd\u0131\u011f\u0131 H\u0131ristiyanl\u0131\u011f\u0131n tam kar\u015f\u0131 kutbunda duran \u201cefendi ahlak\u0131\u201d temsilcisidir.<\/figcaption><\/figure>\n

Genel olarak din, \u00f6zel olarak da dinin (ilk s\u0131n\u0131fl\u0131 toplumla birlikte Mezopotamya\u2019da \u00e7oktanr\u0131c\u0131l\u0131k olarak ba\u015flay\u0131p, Roma imparatorlu\u011funun sonlar\u0131na do\u011fru, tencere yuvarland\u0131 kapa\u011f\u0131n\u0131 buldu misali tektanr\u0131c\u0131l\u0131\u011fa varan) Ortado\u011fu-Avrupa gelene\u011fi, s\u0131n\u0131fl\u0131 toplumun ideolojisi i\u015flevini g\u00f6rm\u00fc\u015ft\u00fcr. Buna uygun olarak, bir egemen s\u0131n\u0131f \u201cefendi ahlak\u0131\u201d ve egemen s\u0131n\u0131f \u201cefendi vicdan\u0131\u201d geli\u015ftirilmi\u015ftir.<\/p>\n

Ya Nietzsche\u2019nin, bunun tam tersine, \u201ck\u00f6le ahlak\u0131\u201d nitelemesine ne diyece\u011fiz? Diyece\u011fim \u015fu ki, o da do\u011fru. Bir \u00f6nceki yaz\u0131mda dinsel ideolojinin (Althusser\u2019in terminolojisini alarak) ayn\u0131 zamanda bir \u201cgenel ideoloji\u201d niteli\u011fi g\u00f6sterdi\u011fini belirtmi\u015ftim. Bu durumda i\u00e7inde, y\u00f6neten egemen (efendi) s\u0131n\u0131f\u0131n de\u011ferleri kadar, y\u00f6netilen (kul, k\u00f6le, uyruk konumlar\u0131nda) s\u0131n\u0131flar\u0131n de\u011ferleri de kullan\u0131lacakt\u0131r.<\/p>\n

Daha do\u011frusu dinsel ideoloji, (s\u0131n\u0131f ayr\u0131m\u0131n\u0131 ortadan kald\u0131rmaya y\u00f6nelik ilerici emek\u00e7i s\u0131n\u0131f ideolojisi d\u0131\u015f\u0131nda) hem s\u0131n\u0131f farkl\u0131l\u0131klar\u0131n\u0131 aklay\u0131p s\u00fcrd\u00fcrmeye y\u00f6nelik, hem de, s\u0131n\u0131flararas\u0131 e\u015fitsiz ekonomik, toplumsal, siyasal b\u00fct\u00fcnle\u015fmeyi koruyup yeniden \u00fcretme yolunda ger\u00e7ek ya da sanal bir birlik, b\u00fct\u00fcnl\u00fck duygu ve d\u00fc\u015f\u00fcncesi yaratmaya y\u00f6neliktir. Bu yolda, alt katmanlar\u0131n duygular\u0131na ve de\u011ferlerine seslenilerek \u201cg\u00f6n\u00fcll\u00fc kulluk\u201d bilinci i\u00e7inde boyun e\u011fmeleri sa\u011flanmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/p>\n

\u0130\u015fte bu ger\u00e7e\u011fin \u0131\u015f\u0131\u011f\u0131nda bak\u0131ld\u0131\u011f\u0131nda, tektanr\u0131c\u0131 dinde; \u0130sa\u2019n\u0131n s\u00f6zlerinde ve eylemlerinde yans\u0131yan k\u00f6le ahlak\u0131n\u0131n ipu\u00e7lar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Ancak H\u0131ristiyanl\u0131kta da, Pavlus\u2019un revizyonuyla efendi ahlak\u0131n\u0131n inanc\u0131n omurgas\u0131 yap\u0131ld\u0131\u011f\u0131n\u0131 belirtmi\u015ftik. Muhammed\u2019in s\u00f6zlerinde ve eylemlerinde ise, ayn\u0131 tektanr\u0131c\u0131 dinin daha \u00e7ok \u201cefendi ahlak\u0131\u201d ipu\u00e7lar\u0131n\u0131 g\u00f6rm\u00fc\u015ft\u00fck. Bunlar yan\u0131 s\u0131ra, tektanr\u0131c\u0131 dinin (Musevilik, H\u0131ristiyanl\u0131k, \u0130slaml\u0131k olarak) \u00fc\u00e7 a\u00e7\u0131l\u0131m\u0131nda, \u00fc\u00e7 evresinde de, \u201cerkek k\u00fclt\u00fcr\u00fcn\u00fcn ahlak\u0131\u201d, \u201cerkek k\u00fclt\u00fcr\u00fcn\u00fcn vicdan\u0131\u201d ayr\u0131mlanabilir. B\u00f6yle bir vicdan, olguya kad\u0131nlar a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, hatta yans\u0131z bak\u0131ld\u0131\u011f\u0131nda, bir \u201cvicdans\u0131zl\u0131k\u201d olarak g\u00f6r\u00fcnecektir.(14)<\/sup><\/p>\n

Tektanr\u0131c\u0131 dinin hem k\u00f6le ahlak\u0131 hem efendi ahlak\u0131 de\u011ferlerini i\u00e7eren ikili vicdan anlay\u0131\u015f\u0131, izleyicilerini, ister istemez bocalatacakt\u0131r. Onlar\u0131 \u00e7etin, baz\u0131 durumlarda (dinsiz y\u00f6neticilerin bask\u0131s\u0131na ba\u015fkald\u0131rman\u0131n do\u011fru olup olmad\u0131\u011f\u0131na karar verebilmek gibi) o de\u011ferler i\u00e7inde kal\u0131nd\u0131k\u00e7a \u00e7\u00f6z\u00fcms\u00fcz sorunlarla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakabilmektedir. Sonu\u00e7ta onlar\u0131 bir yandan derin vicdan azab\u0131 i\u00e7inde k\u0131vrand\u0131rabilirken, \u00f6te yandan \u201cvicdan s\u00f6m\u00fcr\u00fcs\u00fc\u201d denebilecek sald\u0131r\u0131lara a\u00e7\u0131k konuma d\u00fc\u015f\u00fcrecektir. Bu konuda bir \u00f6rnek, \u201cHalk\u0131n sesi Hak\u2019\u0131n sesidir\u201d (Lat. vox popili vox dei<\/em>) polemi\u011fidir. Duruma g\u00f6re \u00e7ift y\u00f6nl\u00fc \u00f6zde\u015fle\u015ftirmelerle polemik\u00e7iler, dinsel inan\u00e7lar\u0131 halk\u0131n sesi (iradesi) olarak sunabilmektedirler. \u00d6te yandan, dinci siyasal parti s\u00f6zc\u00fcleri, hele siyasal erki ele ge\u00e7irmi\u015flerse, ald\u0131klar\u0131 bir karar\u0131, halk\u0131n sesi (iradesi) olarak niteledikten sonra onu hak\u2019k\u0131n sesi, y\u00f6netilenlerin (i\u00e7selle\u015ftirerek edindikleri) inan\u00e7lar\u0131n\u0131n bir gere\u011fi oldu\u011funa inand\u0131rmada g\u00fc\u00e7l\u00fck \u00e7ekmemektedirler.<\/p>\n

LA\u0130K AHLAK VE V\u0130CDAN ANLAYI\u015eLARINA EK<\/strong><\/h4>\n

Bir \u00f6nceki yaz\u0131mda, laik vicdan anlay\u0131\u015flar\u0131 \u00fczerinde (kendimce) yeterince durmu\u015ftum. Ama onlar\u0131n de\u011ferlendirilmesi \u00fczerinde yeterince duramam\u0131\u015ft\u0131m. Burada onlar\u0131, bir yandan \u00f6zetlerken ayn\u0131 zamanda de\u011ferlendirme f\u0131rsat\u0131 bulaca\u011f\u0131m\u0131 ummaktay\u0131m.<\/p>\n

Burjuvazinin ideologlar\u0131n\u0131n ahlak ve vicdan anlay\u0131\u015flar\u0131<\/strong><\/p>\n

Onlar\u0131n ahlak\u0131 ve vicdan\u0131, bir yandan Kant gibi akla dayand\u0131rd\u0131klar\u0131n\u0131; bir yandan, \u0130ngiliz Yararc\u0131lar\u0131 (Utiliteryanlar\u0131) ve Klasik Ekonomicileri gibi, birey ile toplumun yarar\u0131n\u0131 \u00f6zde\u015f g\u00f6rerek (dolay\u0131s\u0131yla s\u0131n\u0131flar\u0131 g\u00f6rmeyerek) \u00e7\u0131karlara ve \u00e7\u0131kar hesaplar\u0131yla bakt\u0131klar\u0131 duygulara (yarara-zarara) dayand\u0131rd\u0131klar\u0131 biliniyor.(15)<\/sup><\/p>\n

S\u0131n\u0131f \u00e7\u0131karlar\u0131n\u0131n, dolay\u0131s\u0131yla ahlak ve vicdan anlay\u0131\u015flar\u0131n\u0131n farkl\u0131l\u0131\u011f\u0131 ger\u00e7ekli\u011fini g\u00f6rememelerinin (ya da g\u00f6rmezli\u011fe gelmelerinin) alt\u0131nda, (burjuvazinin y\u00fckseli\u015f d\u00f6neminde feodal d\u00f6nemin z\u00fcmrelerini ve din ayr\u0131m\u0131n\u0131 yads\u0131ma erekli) \u201cevrensel insan\u201d \u00fclk\u00fclerinin yatt\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

B\u00f6yle bir anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fc olarak s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 ger\u00e7e\u011finin atland\u0131\u011f\u0131 g\u00f6r\u00fc\u015flerinin, birey-toplum bire\u015fimi (sentezi) alan\u0131nda, bireye a\u011f\u0131rl\u0131k tan\u0131yanlar ile topluma a\u011f\u0131rl\u0131k tan\u0131yanlar olarak iki kutupta yo\u011funla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bireye a\u011f\u0131rl\u0131k tan\u0131yan, sonu\u00e7ta se\u00e7kincili\u011fe (elitizme) savrulan g\u00f6r\u00fc\u015flerin en ucunda Nietzsche\u2019nin d\u00fc\u015f\u00fcnceleri bulunmaktad\u0131r. Nietzsche\u2019nin, kendini, hangi bi\u00e7imiyle (kilise, devlet vb. olursa olsun) topluma kar\u015f\u0131 sorumluluk duymayan \u201c\u00fcstinsan\u0131\u201d, k\u00f6le ahlak\u0131 sayd\u0131\u011f\u0131 H\u0131ristiyanl\u0131\u011f\u0131n tam kar\u015f\u0131 kutbunda duran \u201cefendi ahlak\u0131\u201d temsilcisidir. Bu anlay\u0131\u015f\u0131n\u0131 tektanr\u0131c\u0131 dinde k\u00f6le ahlak\u0131 yan\u0131 s\u0131ra varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren \u201cefendi ahlak\u0131\u201dndan ay\u0131rt etmek i\u00e7in elit\u00e7i \u201ckahraman ahlak\u0131\u201d demek uygun olur. B\u00f6yle bir anlay\u0131\u015fta kahraman birey, kendinden ba\u015fkas\u0131na hesap vermek zorunda g\u00f6r\u00fclmedi\u011fi oranda, ahlak\u0131, vicdans\u0131zl\u0131\u011fa dek gidebilecek yolda denetimsiz b\u0131rak\u0131lm\u0131\u015f olur. Ger\u00e7ekten Nietzshce\u2019nin sava\u015f ile ilgili g\u00f6r\u00fc\u015fleri bunu g\u00f6stermektedir:<\/p>\n

\u201cSana \u00f6\u011f\u00fcd\u00fcm, \u00e7al\u0131\u015fmak de\u011fil sava\u015f olacak. \u0130\u015fin sava\u015f olsun, bar\u0131\u015f\u0131n zafer… \u0130yi dava sava\u015f\u0131 bile kutsalla\u015ft\u0131r\u0131r denir; ben derim ki her davay\u0131 kutsalla\u015ft\u0131ran iyi sava\u015ft\u0131r.\u201d(16)<\/sup><\/p>\n

Burjuva ideologlar\u0131 i\u00e7inde t\u00fcre, topluma, giderek \u0131rka a\u011f\u0131rl\u0131k verenler ise, Sosyal Darwincilik noktas\u0131na savrulabilmi\u015flerdir. O zaman t\u00fcm geleneksel ve \u00e7a\u011fda\u015f hay\u0131r ve (hastanelere varana dek) toplumsal g\u00fcvenlik kurumlar\u0131na (\u201czay\u0131f\u0131 ya\u015fat\u0131p t\u00fcr\u00fc, toplumu zay\u0131flat\u0131r\u201d diye) kar\u015f\u0131 \u00e7\u0131kabilmi\u015flerdir. B\u00f6ylece insanl\u0131\u011f\u0131n dayan\u0131\u015fmac\u0131, payla\u015f\u0131mc\u0131 kazan\u0131mlar\u0131 ve de\u011ferleri \u00e7\u00f6pe at\u0131l\u0131p, yar\u0131\u015fma ve sava\u015f \u00f6\u011f\u00fctlenirken \u201cvicdans\u0131zl\u0131\u011fa\u201d \u00e7a\u011fr\u0131 \u00e7\u0131kar\u0131lm\u0131\u015f olmaz m\u0131?<\/p>\n

Toplumcu d\u00fc\u015f\u00fcn\u00fcrlerde ahlak sava\u015f vicdan<\/strong><\/p>\n

Bu konular\u0131, ak\u0131mlar\u0131 ve d\u00fc\u015f\u00fcn\u00fcrleri, Bilimsel Sosyalist ve \u00dctopyac\u0131 Sosyalist s\u0131n\u0131fland\u0131rmas\u0131 i\u00e7inde ele almak uygun olur.<\/p>\n

Bilimsel Sosyalist ak\u0131mda vicdan\u0131n ekonomik, toplumsal, ideolojik kaynaklar\u0131: Din ve ahlak, bilindi\u011fi gibi, \u00fcstyap\u0131 kurumlar\u0131 say\u0131l\u0131p, \u00fcretim bi\u00e7imine ve \u00fcretim ili\u015fkilerine ba\u011fl\u0131 g\u00f6r\u00fclmektedir. Bu ba\u011flamda Marx, \u201chalk\u0131n afyonu\u201d ve \u201cvicdans\u0131z d\u00fcnyan\u0131n vicdan\u0131\u201d diyerek dinin burjuva toplumundaki i\u015flevine de\u011finmi\u015ftir. Ayn\u0131 zamanda vicdan, ahlaks\u0131zl\u0131\u011f\u0131n \u00fczerinin \u00f6rt\u00fcs\u00fc olarak de\u011ferlendirilmektedir.<\/p>\n

\"\"Bilimsel Sosyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde, vicdan sorunsal\u0131na, eme\u011fin s\u00f6m\u00fcr\u00fclmesi, emek\u00e7inin kendi eme\u011finin \u00fcr\u00fcnlerine, do\u011faya, \u00f6teki emek\u00e7ilerle, insanl\u0131\u011fa ve hatta kendisine yabanc\u0131la\u015ft\u0131r\u0131lmas\u0131, so\u011futulmas\u0131 kavramlar\u0131yla yakla\u015f\u0131lmaktad\u0131r. \u00c7\u00f6z\u00fcm ortak emek \u00fcr\u00fcnlerinin \u201cherkese gereksinimine g\u00f6re\u201d pay d\u00fc\u015fecek bi\u00e7imde b\u00f6l\u00fc\u015ft\u00fcr\u00fclebilece\u011fi gelece\u011fin kom\u00fcnist toplumu ere\u011finde aranmaktad\u0131r.<\/p>\n

\u00dctopyac\u0131 Sosyalist g\u00f6r\u00fc\u015fte ahlaka ve vicdana verilen ba\u015frol: Bu etiket alt\u0131nda toplanabilecek d\u00fc\u015f\u00fcn\u00fcr ve yazarlar\u0131n Bilimsel Sosyalist d\u00fc\u015f\u00fcn\u00fcrler ile aralar\u0131ndaki fark, proletarya diktat\u00f6rl\u00fc\u011f\u00fc evresinin gereklili\u011fi gereksizli\u011fi tart\u0131\u015fmas\u0131nda belirginle\u015fir. Gereksizli\u011fi g\u00f6r\u00fc\u015f\u00fc benimsenince ahlaka ve vicdana ba\u015frol tan\u0131nm\u0131\u015f olur. Bu konuda, dar anlam\u0131yla bir \u00fctopyac\u0131 sosyalist say\u0131lmasa da, ahlakla, vicdanla ilgili \u201c\u00fctopyac\u0131\u201d denebilecek g\u00f6r\u00fc\u015flerinden dolay\u0131 kolektivist anar\u015fist d\u00fc\u015f\u00fcn\u00fcr Kropotkin\u2019in d\u00fc\u015f\u00fcnceleri \u00f6rnek olarak verilebilir.<\/p>\n

Kropotkin\u2019de b\u00fct\u00fcn varl\u0131klara yay\u0131lm\u0131\u015f evrensel vicdan: Prens Peter Kropotkin (1842-1919) \u201cBir Evrim \u00d6gesi Olarak Yard\u0131mla\u015fma\u201d ba\u015fl\u0131kl\u0131 kitab\u0131nda, burjuvazinin insan\u0131n do\u011fu\u015ftan bencil, sahiplenici, yar\u0131\u015fmac\u0131; do\u011fan\u0131n ise di\u015finin t\u0131rna\u011f\u0131n\u0131n kanl\u0131 oldu\u011fu yolundaki (bireyci ve toplumcu) u\u00e7 g\u00f6r\u00fc\u015flerine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Yaln\u0131zca insanlar aras\u0131nda de\u011fil, t\u00fcm canl\u0131lar aras\u0131nda g\u00f6rd\u00fc\u011f\u00fc i\u015fbirli\u011fini, dayan\u0131\u015fmay\u0131, payla\u015fmay\u0131, \u00f6zgecili\u011fi, \u00f6zveriyi vurgulam\u0131\u015ft\u0131r. Kapitalist burjuva toplumunda, insan\u0131n ve canl\u0131lar\u0131n bu iyi do\u011fas\u0131n\u0131n, din, devlet, \u00f6zel m\u00fclkiyeti koruyan yasalar\u0131n zoruyla bozuldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmu\u015ftur.<\/p>\n

\u00d6zel olarak ahlak ve vicdan sorununa gelince, kolektivist anar\u015fistler, vicdans\u0131zl\u0131\u011f\u0131n, ac\u0131mas\u0131zl\u0131\u011f\u0131n, ahlaks\u0131zl\u0131\u011f\u0131n, su\u00e7lu\u011fun nedenini, insan\u0131n iyi do\u011fas\u0131n\u0131n, cezaland\u0131r\u0131lma korkusu ve \u00f6d\u00fcllendirilme umudunun bask\u0131s\u0131 alt\u0131nda ortaya \u00e7\u0131kamamas\u0131nda g\u00f6rmektedir. Anar\u015fist devrimle devlet, din, m\u00fclkiyet (dolay\u0131s\u0131yla cezaland\u0131r\u0131lma korkusu, \u00f6d\u00fcllendirilme umudu) ortadan kald\u0131r\u0131lm\u0131\u015f olaca\u011f\u0131 i\u00e7in, insan vicdan\u0131yla ba\u015f ba\u015fa kal\u0131p, do\u011fru se\u00e7imlerde bulunabilecektir. \u00d6rne\u011fin, hapishaneler kapat\u0131lm\u0131\u015f, yasalar kald\u0131r\u0131lm\u0131\u015f olmas\u0131na kar\u015f\u0131n, devrimin ertesi g\u00fcn\u00fcnden ba\u015flayarak, su\u00e7larda artma de\u011fil azalma g\u00f6r\u00fclecektir.(17)<\/sup><\/p>\n

Kropotkin Anar\u015fist Etik<\/em> kitap\u00e7\u0131\u011f\u0131nda ise, insan\u0131n iyi do\u011fas\u0131 ve ahlak\u0131 konusunda (Eskimo \u00c7uk\u00e7eler gibi) \u00e7a\u011f\u0131m\u0131z ilkel topluluklar\u0131ndan \u00f6rnekler getirmekle yetinmez. Kantar\u0131n ucunu ka\u00e7\u0131r\u0131p kar\u0131ncalardan, ar\u0131lardan, maymunlara kadar, t\u00fcm canl\u0131lar\u0131n iyiyi-k\u00f6t\u00fcy\u00fc ay\u0131rma bilincine sahip olup, dayan\u0131\u015fmac\u0131, payla\u015fmac\u0131, \u00f6zverili davran\u0131\u015flar\u0131ndan (\u00f6rnekleriyle) s\u00f6z eder.(18)<\/sup><\/p>\n

Burada \u00f6nemli olan, Kropotkin\u2019in romantikli\u011fini ve \u00fctopyac\u0131l\u0131\u011f\u0131n\u0131 ele\u015ftirmek de\u011fildir. Ahlak\u0131n, vicdan\u0131n oda\u011f\u0131n\u0131n, ger\u00e7ek insan \u00f6znelerin ve (s\u0131n\u0131flar gibi) toplumsal \u00f6znelerin \u00f6tesine ta\u015f\u0131n\u0131p do\u011fada odakla\u015ft\u0131r\u0131lmas\u0131d\u0131r ele\u015ftirilmesi gereken. Bu yakla\u015f\u0131m\u0131yla, s\u0131n\u0131f ger\u00e7ekli\u011finin atlan\u0131p, insanodakl\u0131 (antroposantrik) d\u00fcnya g\u00f6r\u00fc\u015flerinin ele\u015ftirilip, do\u011faodakl\u0131 (ekosantrik) g\u00f6r\u00fc\u015flerin sanki habercili\u011finin yap\u0131lmas\u0131d\u0131r. Ger\u00e7ekten bug\u00fcn \u00e7evreci ak\u0131mda Gaia (Yer Tanr\u0131\u00e7a) projeleri ile bir \u201cd\u00fcnya vicdan\u0131\u201d s\u00f6z\u00fc edilmeye ba\u015flanm\u0131\u015ft\u0131r.(19)<\/sup> Fena m\u0131? O da ayr\u0131 bir konu.<\/p>\n

Sartre\u2019\u0131n, Nietzsche\u2019nin \u201ckimseye sorumlu olmayan\u201d bireyine kar\u015f\u0131 \u201cherkesin her \u015feyden sorumlu\u201d vicdan\u0131: \u201cYarat\u0131l\u0131\u015f\u00e7\u0131 kul insan\u201d anlay\u0131\u015f\u0131n\u0131n kar\u015f\u0131s\u0131na Varolu\u015f\u00e7ulu\u011fun \u201cyarat\u0131c\u0131 \u00f6zg\u00fcr insan\u201d anlay\u0131\u015f\u0131n\u0131 koyup, ikisini birka\u00e7 yaz\u0131mda, \u00e7e\u015fitli ama\u00e7larla kar\u015f\u0131la\u015ft\u0131rm\u0131\u015ft\u0131m. Bu yaz\u0131mda, vicdan ad\u0131na, Nietzsche\u2019nin kendinden ba\u015fka kimseye sorumlu olmayan \u00fcstinsan\u0131n\u0131n efendi ahlak\u0131 anlay\u0131\u015f\u0131n\u0131n kar\u015f\u0131s\u0131na Varolu\u015f\u00e7ulu\u011fun kurucusu Sartre\u2019\u0131n \u201cherkes her \u015feyden herkese sorumlu\u201d insan anlay\u0131\u015f\u0131n\u0131 koyaca\u011f\u0131m.<\/p>\n

Sartre, varolu\u015f\u00e7u felsefesini \u201cMarksizmin yamac\u0131nda a\u00e7an bir \u00e7i\u00e7ek\u201d olarak tan\u0131mlam\u0131\u015ft\u0131r: Bununla, Marks\u00e7\u0131 toplum anlay\u0131\u015f\u0131nda, topluma yap\u0131lan vurgunun, bireyin ge\u00e7i\u015ftirilmesine yol a\u00e7t\u0131\u011f\u0131n\u0131 anlatmak istemi\u015fti. Bu a\u00e7\u0131dan bak\u0131l\u0131rsa, Sartre, bir burjuva bireyci d\u00fc\u015f\u00fcn\u00fcr\u00fc de\u011fil, birey toplum (ama\u00e7lar\u0131) bire\u015fimini yapmaya \u00e7al\u0131\u015fm\u0131\u015f bir toplumcu d\u00fc\u015f\u00fcn\u00fcr say\u0131l\u0131r, d\u00fc\u015f\u00fcnceleri \u201ctoplumcu d\u00fc\u015f\u00fcn\u00fcrlerde ahlak, sava\u015f, vicdan\u201d alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda ele al\u0131nabilir.<\/p>\n

\"\"
Prens Peter Kropotkin (1842-1919) burjuvazinin insan\u0131n do\u011fu\u015ftan bencil, sahiplenici, yar\u0131\u015fmac\u0131; do\u011fan\u0131n ise di\u015finin t\u0131rna\u011f\u0131n\u0131n kanl\u0131 oldu\u011fu yolundaki u\u00e7 g\u00f6r\u00fc\u015flerine kar\u015f\u0131 \u00e7\u0131kt\u0131.<\/figcaption><\/figure>\n

Sartre, \u201cvarolu\u015f\u00e7u \u00f6zg\u00fcr sorumlu insan\u201d anlay\u0131\u015f\u0131na, a\u015fa\u011f\u0131 yukar\u0131 \u015f\u00f6yle bir uslamlamayla varm\u0131\u015ft\u0131r: \u0130nsan yarat\u0131lmam\u0131\u015ft\u0131r [\u00e7\u00fcnk\u00fc Yaradan yoktur] \u00f6yleyse \u201cvarolmu\u015ftur.\u201d Ve \u201cvarolu\u015f\u201d (Existentializme <\/em>kitap\u00e7\u0131\u011f\u0131nda belirtildi\u011fi gibi)(20)<\/sup> \u00f6zden \u00f6nce gelir. Bunun anlam\u0131, insan\u0131n bir yarat\u0131c\u0131n\u0131n ona y\u00fckledi\u011fi bir yazg\u0131, i\u00e7ine yerle\u015ftirdi\u011fi bir vicdan ile, de\u011fi\u015fmez bir do\u011fayla, karakterle, ki\u015filikle gelmedi\u011fidir. Dolay\u0131s\u0131yla, \u00f6z\u00fcn\u00fc kendisi yaratmak durumundad\u0131r: Kendini yaratmada tam \u00f6zg\u00fcrd\u00fcr. Ama bu sorumsuz bir \u00f6zg\u00fcrl\u00fck de\u011fildir. D\u00fc\u015f\u00fcnd\u00fcklerini, yapt\u0131klar\u0131n\u0131, s\u0131k\u0131\u015ft\u0131\u011f\u0131nda \u201cna\u2019pim b\u00f6yle yarat\u0131lm\u0131\u015f\u0131m, yazg\u0131m buymu\u015f\u201d gibi s\u00f6zlerle Yaradan\u2019\u0131n \u00fczerine at\u0131p sorumluluktan kurtulamaz. Dahas\u0131, toplumsal olaylar, tek tek ki\u015filerden olu\u015fan toplumca birlikte yarat\u0131ld\u0131\u011f\u0131na g\u00f6re, sonu\u00e7tan herkes, her \u015feyde, herkese sorumludur. Hem kendisine hem de ba\u015fkalar\u0131na kar\u015f\u0131 bu sorumlu insan anlay\u0131\u015f\u0131yla Sartre, vicdan sorununun en can al\u0131c\u0131 noktalar\u0131na de\u011finmi\u015f olur.<\/p>\n

BA\u015eLICA V\u0130CDAN SORUNLARI<\/strong><\/h4>\n

Kapitalist burjuva e\u015fitsizlik\u00e7i toplum bi\u00e7imleri ve bireyci, yar\u0131\u015fmac\u0131, giri\u015fimci d\u00fcnya g\u00f6r\u00fc\u015fleri s\u00fcrd\u00fcr\u00fcld\u00fck\u00e7e, insanlar\u0131n kar\u015f\u0131s\u0131na, baz\u0131lar\u0131 \u00e7\u00f6z\u00fcms\u00fcz bir\u00e7ok vicdan sorununun \u00e7\u0131kmas\u0131 da s\u00fcr\u00fcp gidecektir. Bunlar\u0131n tek tek \u00e7\u00f6z\u00fcmlemesine giri\u015fmeden (bir b\u00f6l\u00fcm\u00fcn\u00fc zaten her iki yaz\u0131mda ele ald\u0131\u011f\u0131m d\u00fc\u015f\u00fcncesiyle) baz\u0131lar\u0131na de\u011finmekle yetinece\u011fim.<\/p>\n

Vicdan s\u00f6m\u00fcr\u00fcs\u00fc<\/strong>: \u00d6rne\u011fin insanlar\u0131n, kendilerinin yapt\u0131klar\u0131n\u0131 g\u00f6rmeyip, kendilerine yap\u0131lanlar\u0131 say\u0131p d\u00f6kmeleri; \u00e7\u00f6p ve mertek durumlar\u0131. Ge\u00e7mi\u015fte yapt\u0131klar\u0131n\u0131 unutup unutturup, kar\u015f\u0131lar\u0131na ald\u0131klar\u0131n\u0131 vicdans\u0131zl\u0131kla su\u00e7lay\u0131p, ac\u0131mas\u0131zl\u0131klar\u0131n\u0131 s\u00fcrekli olarak ve bire bin katarak an\u0131msat\u0131p yanda\u015f kazanmaya \u00e7al\u0131\u015fmalar\u0131. Bunu yaparak kin, \u00f6fke, d\u00fc\u015fmanl\u0131k, ac\u0131mas\u0131zl\u0131k pompalamalar\u0131!<\/p>\n

\u0130\u00e7selle\u015ftirilmi\u015f vicdan sorunu<\/strong>: Baz\u0131 de\u011ferlerin, d\u0131\u015ftan ve sistemli olarak, kaba g\u00fc\u00e7le ve ideolojik ikna, eski inan\u00e7lar kanal\u0131yla dayat\u0131lmas\u0131. Bunlar\u0131n yeni ku\u015faklara \u00f6rnek olma, taklit yoluyla \u00f6zendirilirken; e\u011fitim, propaganda vb. yollar\u0131yla ki\u015fiden ki\u015fiye, ku\u015faktan ku\u015fa\u011fa aktar\u0131lmas\u0131. O kimselerce (ge\u00e7mi\u015fteki bask\u0131lar, dayatmalar bilinmeksizin ya da d\u00fc\u015f\u00fcn\u00fclmeksizin) \u201ci\u00e7selle\u015ftirilmi\u015f\u201d olmalar\u0131. B\u00f6ylece ba\u015fkalar\u0131n\u0131n, egemen s\u0131n\u0131flar\u0131n, egemenlerin isten\u00e7lerinin kendinin san\u0131l\u0131p, \u201cde\u011ferlerime sayg\u0131 g\u00f6sterilmiyor, inan\u00e7lar\u0131m\u0131n sesinin buyurdu\u011funu yapaca\u011f\u0131m\u201d denerek vicdan\u0131n \u00f6ne s\u00fcr\u00fclmesi.<\/p>\n

Vicdan\u0131n zamana, yere, topluma hatta ki\u015fiye g\u00f6receli\u011fi<\/strong>: Vicdan de\u011ferleri, i\u00e7inde ya\u015fanan topluluklarda ve zamanla olu\u015fur, olu\u015fturulur. Dolay\u0131s\u0131yla ge\u00e7erlili\u011fi toplulukla s\u0131n\u0131rl\u0131d\u0131r. E\u015fitlik\u00e7i ilkel topluluklarda bile, etnik benmerkezcili\u011fin ve yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n g\u00f6sterdi\u011fi gibi, bu s\u0131n\u0131r\u0131n d\u0131\u015f\u0131nda kalanlar, vicdan\u0131n korumas\u0131n\u0131n da d\u0131\u015f\u0131nda tutulur. A\u00e7\u0131k\u00e7as\u0131, onlara ac\u0131mas\u0131z davran\u0131labilir. Toplumsal, siyasal birimlerin \u00e7ap\u0131, kabile konfederasyonlar\u0131, kent devletleri, yerel teritoryal devletler, imparatorluk derecelerine uzanacak y\u00f6nde geni\u015fledik\u00e7e, vicdan\u0131n \u00e7ap\u0131 da geni\u015fletilir. Bunun sonucu, bir zamanlar vicdan duyarl\u0131l\u0131\u011f\u0131n\u0131n d\u0131\u015f\u0131nda bulunanlar\u0131n i\u00e7ine al\u0131nmas\u0131 (ve tersine bir e\u011filimle, i\u00e7indekilerin d\u0131\u015f\u0131na d\u00fc\u015fmesi) durumudur. Vicdan\u0131n bu g\u00f6receli\u011fi sorununun a\u015f\u0131lmas\u0131, daha geni\u015f kapsaml\u0131 kimliklerin, kimlik bilin\u00e7lerinin (ekonomik-toplumsal-siyasal b\u00fct\u00fcnle\u015fmelerin artan \u00e7ap\u0131na ko\u015fut olarak) geli\u015ftirilmesidir. Ne kadar geni\u015fletilirse geni\u015fletilsin, onlar\u0131 a\u015fan ortak kimlik de\u011ferlerine (bu demektir ki t\u00fcm insanl\u0131k ortak paydas\u0131 bilincine) ula\u015f\u0131lana dek, vicdan\u0131n g\u00f6receli\u011finden kurtulunamayacakt\u0131r.<\/p>\n

Vicdan-\u00f6zg\u00fcrl\u00fck paradoksu:<\/strong> Vicdan\u0131n sesi, her zaman bireysel san\u0131lsa da, genellikle toplulu\u011fun sesidir. Bu demektir ki, toplulu\u011fun bir \u00fcyesinin ger\u00e7ek \u00e7\u0131karlar\u0131na, de\u011ferlerine, duygular\u0131na, d\u00fc\u015f\u00fcncelerine ters d\u00fc\u015ft\u00fc\u011f\u00fc durumlarda, ki\u015fi ya bu sese kulaklar\u0131n\u0131 t\u0131kayarak uymayacak ya da uydu\u011funda kendini \u00f6zg\u00fcr duyumsamayacakt\u0131r. Nietzsche\u2019nin kendinden ba\u015fkas\u0131na sorumsuz \u00f6zg\u00fcr isten\u00e7li \u201ckahraman\u201d\u0131 bunun \u00f6rne\u011fidir. Do\u011fabilecek bir ba\u015fka durum, ki\u015finin bireysel vicdan\u0131 ile toplumsal vicdan aras\u0131nda bocalamas\u0131 olacakt\u0131r.<\/p>\n

Bencillik-\u00f6zgecilik-\u00f6zveri sorunu<\/strong>: Vicdana sesleni\u015fler, ki\u015fileri bencil davranmamaya \u00e7a\u011f\u0131r\u0131r. Oysa insan\u0131n, k\u00fclt\u00fcrel evrimin \u00fcr\u00fcn\u00fc toplumsal bir varl\u0131k oldu\u011fu kadar tek (ba\u015fkalar\u0131yla organik ba\u011flant\u0131s\u0131z) varl\u0131\u011f\u0131, benli\u011fi de bulunmaktad\u0131r. Bu demektir ki bencilli\u011fin organik dayanaklar\u0131 vard\u0131r. Ki\u015fi, ba\u015fkalar\u0131n\u0131n gereksinimlerinden, ac\u0131lar\u0131ndan, hazlar\u0131ndan, duygu ve d\u00fc\u015f\u00fcncelerinden \u00f6nce ve \u00f6ncelikle kendilerininkileri duyumsar (hisseder). Bencillik ancak ba\u015fkalar\u0131n\u0131nkini de hesaba katmas\u0131 (empati yetene\u011fi) ile \u00f6zgecilik ile dengelenebilir ya da a\u015f\u0131labilir.<\/p>\n

Bu yolda \u00f6zgecili\u011fe seslenilmesi, \u00f6zveri beklentisi noktas\u0131na dek vard\u0131r\u0131labilir. Ya da ki\u015fi, vicdan hesaplar\u0131yla, bu noktaya kendi varabilir. T\u00fcm bu s\u00fcre\u00e7ler ve durumlar, bireysel ve toplumsal vicdan sorunlar\u0131 t\u00fcretmektedir.<\/p>\n

Edilgin vicdan\u0131n etkin vicdan kar\u015f\u0131s\u0131ndaki erksizli\u011fi<\/strong>: Vicdan\u0131n sesi dinlenerek (bir i\u00e7 d\u00fc\u015f\u00fcnme s\u00fcreci sonunda) bir edimde bulunup bulunmama yarg\u0131s\u0131na var\u0131lmaktad\u0131r. Bu yarg\u0131 kafada kald\u0131\u011f\u0131 s\u00fcrece (ki\u015finin \u201cyapmam gerekir\u201d dedi\u011fi \u015feyi yapmamaktan, yapamamaktan duyaca\u011f\u0131 vicdan rahats\u0131zl\u0131\u011f\u0131, (vicdan azab\u0131) d\u0131\u015f\u0131nda, sorun yoktur. Ama s\u00f6z konusu karar\u0131 ba\u015fkalar\u0131na kar\u015f\u0131 dile getirdi\u011finde, k\u0131yamet kopabilir. Tart\u0131\u015fma, \u00e7at\u0131\u015fma, kavga olas\u0131l\u0131klar\u0131 do\u011fabilir. Hele, s\u00f6z konusu vicdan\u0131n sesi, bir edimde bulunma (ya da vicdani reddeki gibi) kendinden beklenen bir edimde bulunmama y\u00f6n\u00fcndeyse k\u0131yamet kopabilecektir. B\u00f6yle bir durumda, ilkece bask\u0131ya, \u015fiddete ba\u015fvurulmamas\u0131ndan yana ki\u015filer, kendilerine sald\u0131r\u0131lar kar\u015f\u0131s\u0131nda sinerlerse, vicdanlar\u0131n\u0131n sesine uymam\u0131\u015f olacaklard\u0131r. Sinmez kar\u015f\u0131l\u0131k verirlerse, \u015fiddete ba\u015fvurmama vicdan\u0131na ters d\u00fc\u015fm\u00fc\u015f durumda kalacaklard\u0131r.<\/p>\n

Vicdan\u0131n tutarl\u0131l\u0131\u011f\u0131 sorunu<\/strong>: S\u0131radan (devletler aras\u0131) sava\u015fta oldu\u011fu kadar, emperyalizme kar\u015f\u0131 sava\u015flarda, sald\u0131r\u0131ya u\u011frama durumunda savunma sava\u015flar\u0131nda, i\u00e7 sava\u015flarda, s\u0131n\u0131f sava\u015flar\u0131nda, din sava\u015flar\u0131nda, ki\u015finin de\u011ferleri \u015fiddete ba\u015fvurmama, \u00f6ld\u00fcrmeme y\u00f6n\u00fcndeyse, kar\u015f\u0131 vicdanlarca ya da vicdans\u0131zlarca \u201cihanet\u201d ile su\u00e7lanmayla kar\u015f\u0131la\u015fmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Bu ko\u015fullarda zaman i\u00e7inde ve vicdana konu sorunlar aras\u0131nda vicdan\u0131n tutarl\u0131l\u0131\u011f\u0131 gibi a\u015f\u0131lmaz, bazen \u00e7\u00f6z\u00fcms\u00fcz bir sorunla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nabilecektir.<\/p>\n

SAVA\u015eTA V\u0130CDANIN A\u00c7MAZLARI<\/strong><\/h4>\n

Sigortalar\u0131n at\u0131\u015f\u0131<\/strong>: Bu konuda hemen belirtilmesi gereken ger\u00e7ek, insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evrimsel kazan\u0131mlar\u0131n\u0131n t\u00fcm sigortalar\u0131n\u0131n (ki\u015filer aras\u0131 silahl\u0131 kavga durumunda oldu\u011fu gibi) sava\u015fa girilmesiyle ataca\u011f\u0131d\u0131r. T\u00fcm de\u011ferlerin, \u201cya\u015farkalmak\u201d u\u011fruna bast\u0131r\u0131laca\u011f\u0131d\u0131r. K\u0131sacas\u0131, sava\u015fta vicdanlar\u0131n sesinin t\u00fcmden k\u0131s\u0131labilece\u011finin bilinmesi gerekir.<\/p>\n

Akl\u0131n iflas\u0131<\/strong>: De\u011finilmesi gereken ikinci nokta (kavgaya karar verip vermemekten farkl\u0131 olarak) sava\u015fta akl\u0131n sesinin de bast\u0131r\u0131lmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc sava\u015fan ki\u015fi, genel olarak kat\u0131ld\u0131\u011f\u0131 sava\u015f\u0131n, ya da sava\u015fta ataca\u011f\u0131 bir ad\u0131m\u0131n, b\u0131rak\u0131n toplulu\u011fu ad\u0131na, kendi ad\u0131na bile getirebilece\u011fi kazanc\u0131 kayb\u0131 ak\u0131ll\u0131ca hesaplama olana\u011f\u0131ndan yoksun d\u00fc\u015fm\u00fc\u015ft\u00fcr. Kald\u0131 ki, s\u0131n\u0131fl\u0131 toplumlarda, y\u00f6netenler-y\u00f6netilenler farkl\u0131la\u015fmas\u0131na ko\u015fut olarak, sava\u015f karar\u0131 alanlar ile kararlar do\u011frultusunda sava\u015fanlar, sava\u015ft\u0131r\u0131lanlar, genellikle farkl\u0131 s\u0131n\u0131flardan, farkl\u0131 kesimlerden, farkl\u0131 kimselerdir.<\/p>\n

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Prens Peter Kropotkin (1842-1919) burjuvazinin insan\u0131n do\u011fu\u015ftan bencil, sahiplenici, yar\u0131\u015fmac\u0131; do\u011fan\u0131n ise di\u015finin t\u0131rna\u011f\u0131n\u0131n kanl\u0131 oldu\u011fu yolundaki u\u00e7 g\u00f6r\u00fc\u015flerine kar\u015f\u0131 \u00e7\u0131kt\u0131.<\/figcaption><\/figure>\n

Bu durumda sava\u015fanlara, sava\u015f\u0131n kendilerine getirilerini g\u00f6t\u00fcr\u00fclerini rasyonel yoldan hesaplama olana\u011f\u0131 (ihanet, casusluk, korkakl\u0131k vb. su\u00e7lamalar\u0131 ve cezaland\u0131rma tehditleriyle) b\u0131rak\u0131lmaz. Sava\u015fa karar verenler y\u00f6n\u00fcndense, sava\u015f\u0131n y\u00fck\u00fcn\u00fc ba\u015fkalar\u0131n\u0131n omzuna y\u00fckleyebildikleri \u00f6l\u00e7\u00fcde, rasyonellik hesaplar\u0131, cana y\u00f6nelik risklerden \u00e7ok mala y\u00f6nelik risklerle s\u0131n\u0131rl\u0131 tutulur. Hele kendileri de kitleleri sava\u015ft\u0131rmak i\u00e7in \u00fcrettikleri (ya da \u00fcretilmi\u015f haz\u0131r) ideolojilerin, s\u00f6ylemlerin, sloganlar\u0131n etkisi alt\u0131nda kalm\u0131\u015flarsa! Kumar psikolojisi i\u00e7ine girip b\u00fcy\u00fck riskler \u00fcstlenmi\u015flerse! \u201cak\u0131l tutulmas\u0131\u201d d\u0131\u015f\u0131nda kalamazlar.<\/p>\n

\u0130\u015fkence silah\u0131n\u0131n insan\u0131 insanl\u0131ktan \u00e7\u0131karmas\u0131: \u00dc\u00e7\u00fcnc\u00fc nokta, sava\u015fta ve i\u00e7sava\u015fta i\u015fkence silah\u0131na ba\u015fvurulmas\u0131 e\u011filimidir. \u0130\u015fkence eylemi, sava\u015f\u0131n, vicdan\u0131n t\u00fcmden sa\u011f\u0131rla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 doru\u011fudur. Empati duygusunun (ge\u00e7mi\u015f say\u0131da insan\u0131 hayvandan ay\u0131rt etti\u011fini a\u00e7\u0131klad\u0131\u011f\u0131m ve vicdan\u0131n kayna\u011f\u0131nda g\u00f6rd\u00fc\u011f\u00fcm duygunun) yani kendini kar\u015f\u0131s\u0131ndakinin yerine koyma yetene\u011finin t\u00fcmden yitirildi\u011fi duruma girilmesidir. Dolay\u0131s\u0131yla i\u015fkence, insan\u0131 insanl\u0131ktan \u00e7\u0131karan eylemdir. Tek \u00f6rnek yeter: Amerikan emperyalizminin K\u00fcba\u2019daki i\u015fbirlik\u00e7ilerine (kompradorlara) kar\u015f\u0131 ayaklanmayla ba\u015flayan K\u00fcba (1959) devriminde, diktat\u00f6r Batista\u2019n\u0131n i\u015fkencecilerinin bir uygulamas\u0131: \u201cDevrimin en tan\u0131nm\u0131\u015f kad\u0131nlar\u0131ndan biri karde\u015fi ve ni\u015fanl\u0131s\u0131 ile birlikte tutuklanm\u0131\u015ft\u0131. Kad\u0131n onlar\u0131 bir daha g\u00f6rmedi. Fakat bir g\u00fcn ona iki tabak getirdiler. Birinde karde\u015finin g\u00f6zleri, di\u011ferinde ni\u015fanl\u0131s\u0131n\u0131n erbezleri vard\u0131.\u201d(21)<\/sup><\/p>\n

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\u0130\u015fkence eylemi, sava\u015f\u0131n, vicdan\u0131n t\u00fcmden sa\u011f\u0131rla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 doru\u011fudur.<\/figcaption><\/figure>\n

Sava\u015f makinesi olarak s\u00f6m\u00fcr\u00fc arac\u0131 devletin varl\u0131\u011f\u0131: Devlet, kurulu\u015fundan beri, s\u0131n\u0131fsal s\u00f6m\u00fcr\u00fc arac\u0131 ve bir sava\u015f makinesi olagelmi\u015ftir. Ordu, (d\u00fczenli ordu) ba\u015f\u0131ndan beri,(22)<\/sup> egemen s\u0131n\u0131flar\u0131n, yaln\u0131zca devletin s\u0131n\u0131rlar\u0131 \u00f6tesindeki \u201cd\u00fc\u015fman\u201d sayd\u0131\u011f\u0131 t\u00fcm halklara de\u011fil, ayn\u0131 zamanda \u201ci\u00e7 d\u00fc\u015fman\u201d say\u0131lan kendi halk\u0131yla sava\u015f, ama kesintisiz bir (potansiyel) sava\u015f \u00f6rg\u00fctleni\u015fidir. \u00d6yleyse, \u201csava\u015f kar\u015f\u0131tl\u0131\u011f\u0131\u201d, devletsiz ve s\u0131n\u0131fs\u0131z evrensel bir insanl\u0131k toplumuna ula\u015f\u0131lana dek, akla, ayn\u0131 zamanda duygulara dayand\u0131r\u0131lan bir \u201cvicdan\u0131n sesi\u201d olmay\u0131 s\u00fcrd\u00fcrecektir.(23)<\/sup><\/p>\n

Dipnotlar<\/strong><\/p>\n

1) \u0130smet Zeki Eyubo\u011flu, T\u00fcrk Dilinin Etimolojisi S\u00f6zl\u00fc\u011f\u00fc<\/em>, \u0130stanbul, 1991, Sosyal Yay\u0131nlar\u0131 i\u00e7inde \u201cvicdan\u201d s\u00f6zc\u00fc\u011f\u00fc, Arap\u00e7a \u201cvicd\u201d (bulma, g\u00f6rme) k\u00f6k\u00fcne ba\u011flan\u0131r. Anlam geni\u015flemesiyle \u201ci\u00e7ten geleni duyma yetene\u011fi, sezgi g\u00fcc\u00fc, kendini bilme, davran\u0131\u015f \u00f6l\u00e7\u00fcs\u00fc\u201d olarak tan\u0131mlanmaktad\u0131r.<\/p>\n

Sevan Ni\u015fanyan, S\u00f6zlerin Soya\u011fac\u0131 <\/em>(\u00c7a\u011fda\u015f T\u00fcrk\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc) \u0130stanbul, 2007, Adam Yay\u0131nlar\u0131 i\u00e7inde, Arap\u00e7a \u201cvcd\u201d k\u00f6k\u00fcnden gelip, \u201c\u00e7ok g\u00fc\u00e7l\u00fc duygu veya duyarl\u0131l\u0131k, yo\u011fun hissiyat, ekstaz\u201d a\u00e7\u0131klamas\u0131 verilmektedir.<\/p>\n

2) Paul Strohm, Conscience<\/em>, Londra, 2011, Oxford University Press, s.8.<\/p>\n

3) Syneidesis<\/em> Yunanca\u2019da, \u00f6n\u00fcne kondu\u011fu s\u00f6zc\u00fc\u011fe \u201cayn\u0131\u201d, \u201ckendi\u201d gibi anlamlar kazand\u0131ran syn<\/em> (ya da sym<\/em>) \u00f6neki bak. Webster\u2019s Encyclopedic Unabridged Dictionary of the English Language<\/em> (1989 bask\u0131s\u0131) \u201csyn\u201d girdisi ile \u201cbilme\u201d, \u201cg\u00f6rme\u201d anlamlar\u0131na gelen eidesis<\/em> s\u00f6zc\u00fcklerinden kuruludur. (kar. Strohm, conscience,<\/em> s.8).<\/p>\n

4) Latince, \u201cconscientia<\/em>\u201d kavram\u0131, Latince \u201ckar\u015f\u0131\u201d, \u201ckar\u015f\u0131l\u0131kl\u0131\u201d, \u201cortak\u201d gibi anlamlara gelen \u201ccon<\/em>\u201d \u00f6neki ile scientia<\/em> (bilgi, beceri, bilim) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn birle\u015ftirilmesinden olu\u015fup \u201cortak bilgi, mahrem bilgi, mahremiyet, bilin\u00e7, idrak, bilgi, duygu, iyilik ya da k\u00f6t\u00fcl\u00fck duygusu [bilinci] ahlak duygusu, vicdan, vicdan azab\u0131\u201d (bak. Sina Kabaa\u011fa\u00e7 ve Erdal Alova, Latince\/T\u00fcrk\u00e7e S\u00f6zl\u00fck<\/em>, \u0130stanbul, 1995, Sosyal yay\u0131nlar) anlamlar\u0131na gelmektedir. Strohm\u2019un s\u00f6z\u00fcn\u00fc etti\u011fi \u201cPavlus\u2019tan Romal\u0131lara Mektup\u201d i\u00e7inde, 2:14-16\u2019da, Pavlus\u2019un \u015fu s\u00f6zleri s\u00f6yledi\u011fi yaz\u0131l\u0131d\u0131r: \u201cKutsal Yasa\u2019dan yoksun uluslar … Kutsal Yasa\u2019n\u0131n gereklerinin y\u00fcreklerinde yaz\u0131l\u0131 oldu\u011funu g\u00f6sterirler. Vicdanlar\u0131 buna tan\u0131kl\u0131k eder. D\u00fc\u015f\u00fcnceleriyse onlar\u0131 ya su\u00e7lar ya da savunur.\u201d<\/p>\n

Luka, 10:30-35\u2019de, \u0130sa\u2019n\u0131n anlatt\u0131\u011f\u0131 s\u00f6ylenen meselde ise, \u201cy\u00fcre\u011fi s\u0131zlad\u0131\u201d s\u00f6z\u00fc kullan\u0131lm\u0131\u015ft\u0131r. Mesele g\u00f6re, bir adam haydutlarca soyulup, d\u00f6v\u00fcl\u00fcp, \u201c\u00f6ld\u00fc\u201d diye bir k\u0131y\u0131ya at\u0131l\u0131r. Oradan ge\u00e7en bir Yahudi din adam\u0131 (kahin) g\u00f6rmezden gelir. Bir Yahudi bakmadan ge\u00e7er. Ama bir Samiriyeli [gelece\u011fin H\u0131ristiyan\u0131 denebilir] onu g\u00f6r\u00fcnce \u201cy\u00fcre\u011fi s\u0131zlar\u201d. Yaralar\u0131n\u0131 sar\u0131p bir hana g\u00f6t\u00fcr\u00fcr; bakmas\u0131 i\u00e7in hanc\u0131ya para verip yoluna d\u00f6ner. Burada (\u0130ngilizce \u00e7evirilerinde kullan\u0131lan \u201che had compassion\u201d: \u015fefkat duydu, \u201cac\u0131d\u0131\u201d s\u00f6zlerinin de g\u00f6sterdi\u011fi gibi) vicdandan s\u00f6z edildi\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n

5) Mesel, \u201cmisal\u201d s\u00f6z\u00fcne yak\u0131n anlam\u0131yla, hisse \u00e7\u0131kar\u0131lacak k\u0131ssad\u0131r. Bir meselde s\u00f6z\u00fc edilen olay ger\u00e7ekten ya\u015fanm\u0131\u015f olabilir. Ama \u00e7ok daha b\u00fcy\u00fck bir olas\u0131l\u0131kla ya\u015fanmam\u0131\u015ft\u0131r. Gene de genel bir tarihsel, ger\u00e7ekli\u011fi, genel bir olguyu do\u011fru yans\u0131t\u0131yor bulunabilir. Bu anlay\u0131\u015fla se\u00e7ti\u011fim meseller, tarihsel ger\u00e7eklerden \u00e7ok, okunduk\u00e7a, anlat\u0131ld\u0131k\u00e7a yeniden \u00fcretilen, \u00f6rnek al\u0131nacak d\u00fc\u015f\u00fcnce ve davran\u0131\u015flarla ilgilidir.<\/p>\n

6) Bak. Al\u00e2eddin \u015eenel, Din-Ahlak ve Sayg\u0131-Biat \u00dczerine Ayk\u0131r\u0131 Yaz\u0131lar<\/em>, \u0130stanbul, 2014, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, s.42 (Dan Huang Renkleri, <\/em>\u0130stanbul, 2014, G\u00fczel Sanatlar \u00dcniversitesi Yay\u0131n\u0131, s.107\u2019den al\u0131nm\u0131\u015ft\u0131r).<\/p>\n

7) Kar\u015f\u0131la\u015ft\u0131r Kutsal Kitap, \u0130ncil <\/em>(2001 Yeni \u00c7eviri) \u201cYuhanna\u201d, 8:1-11.<\/p>\n

8) Kar. \u201cPavlus\u2019tan Romal\u0131lara Mektup\u201d, 13:1-2 ve \u201cPavlus\u2019tan Efeslilere Mektup\u201d, 6:5-8.<\/p>\n

9) Bak. \u201cLuka\u201d 6:29 \u201cBir yana\u011f\u0131n\u0131za vurana, \u00f6b\u00fcr yana\u011f\u0131n\u0131z\u0131 da \u00e7evirin. Aban\u0131z\u0131 alandan mintan\u0131n\u0131z\u0131 da esirgemeyin.\u201d<\/p>\n

\u201cMatta\u201d, 5:44 \u201cD\u00fc\u015fman\u0131n\u0131z\u0131 sevin, size zulmedenler i\u00e7in dua edin.\u201d<\/p>\n

10) Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, Ankara, 2014, Bilim ve Sanat Yay\u0131nlar\u0131, s.244 ve Andrzej Walicki, Rus D\u00fc\u015f\u00fcnce Tarihi: Ayd\u0131nlanma\u2019dan Marksizme<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, \u0130stanbul, 2009, \u0130leti\u015fim Yay\u0131nlar\u0131, s.556.<\/p>\n

11) Al\u00e2eddin \u015eenel, \u201cDinsel \u0130deoloji: Kime yarar kime zarar\u201d Bilim ve Gelecek<\/em>, 99 (May\u0131s, 2012) s.6-25.<\/p>\n

12) \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.323.<\/p>\n

13) Dr. Gulam Abbas Tavassuli, Tevhidi G\u00f6r\u00fc\u015f<\/em>, \u00e7ev. Mehmet \u015eahin, Ankara, 1988 i\u00e7inde, s.119-174.<\/p>\n

14) Bu noktada Strohm\u2019un (Conscience<\/em>, s.3\u2019te) \u0130branice\u2019de (Tevrat<\/em> \u0130branicesinde demek istese gerek) \u201cvicdan\u201d (\u0130ng. conscience<\/em>) ile kar\u015f\u0131lanabilecek bir s\u00f6zc\u00fc\u011f\u00fcn bulunmad\u0131\u011f\u0131n\u0131 saptamas\u0131 anlaml\u0131d\u0131r.<\/p>\n

15) \u00d6rne\u011fin Kropotkin\u2019den (Kropotkine, Anar\u015fist Etik<\/em>, \u00e7ev. I\u015f\u0131k Erg\u00fcden, Ankara, 1999, Doruk Yay\u0131mc\u0131l\u0131k, s.36\u2019dan) Adam Smith\u2019in, gen\u00e7li\u011finde yazd\u0131\u011f\u0131, unutturulan \u00f6nemli bir kitab\u0131nda, ahlak\u0131n k\u00f6kenini, mistik duygularda de\u011fil, sempati duygusunda buldu\u011funu \u00f6\u011freniyoruz.<\/p>\n

16) Friedrich Nietzsche, B\u00f6yle Buyurdu Zerd\u00fc\u015ft<\/em>\u2019ten aktaran Edward McNall Burns, \u00c7a\u011fda\u015f Siyasal D\u00fc\u015f\u00fcnceler 1850-1950<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 1984, Birey ve Toplum Yay\u0131nlar\u0131, s.24.<\/p>\n

17) McNall Burns, \u00c7a\u011fda\u015f Siyasal D\u00fc\u015f\u00fcnceler 1850-1950<\/em>, s.41-42.<\/p>\n

18) Kropotkin [\u00e7eviride ad\u0131 \u201cKropotkine\u201d olarak verilmi\u015f] Anar\u015fist Etik<\/em>, s.8\u2019de: \u201c… hen\u00fcz a\u00e7\u0131klanmas\u0131 yap\u0131lmam\u0131\u015f olan, her ad\u0131mda kar\u015f\u0131la\u015f\u0131lan ve anlamak i\u00e7in hayvanlara, bitkilere, kayalara kadar inilmeyip, insan do\u011fas\u0131n\u0131n bir ayr\u0131cal\u0131\u011f\u0131 oldu\u011funa inan\u0131ld\u0131k\u00e7a da asla a\u00e7\u0131klanamayacak olan ahlak duygusu\u201d s\u00f6z\u00fc edilmektedir.<\/p>\n

19) Bak. Wikipedia<\/em>, \u201cConscience\u201d<\/p>\n

20) Jean-Paul Sartre, Varolu\u015f\u00e7uluk, Existentialisme<\/em>, \u00e7ev. As\u0131m Bezirci, \u0130stanbul, 1960, Ata\u00e7 Kitabevi Yay\u0131nlar\u0131, 48 s.<\/p>\n

21) Jean-Paul Sartre, Sartre K\u00fcba\u2019y\u0131 Anlat\u0131yor<\/em>, \u00e7ev. \u015eahin Alpay, Ankara, 1968, Anadolu Yay\u0131nlar\u0131, s.83.<\/p>\n

22) Devletin ve ordunun bu yorumumu dayand\u0131rd\u0131\u011f\u0131m \u201cdevletin fetih kuram\u0131\u201d i\u00e7in bak. Franz Oppenheimer, Devlet<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel ve Yavuz Sabuncu, Ankara, 2005, Phoenix Yay\u0131nevi, 232 s.<\/p>\n

23) Genel olarak ahlakla ve vicdanla ilgili \u00e7e\u015fitli g\u00f6r\u00fc\u015fler i\u00e7in bkz. Howard Selsam, Etik<\/em> (Yeni De\u011ferler ve \u00d6zg\u00fcrl\u00fck)<\/em>, \u00e7ev. Y\u00fcksel Demirekler, Ankara, 1995, Yaba Yay\u0131nlar\u0131, 129s; Arendt, Dworkin, Habermas, Galtung, King, Saner, Rawls, Thoreau, Kamu Vicdan\u0131na \u00c7a\u011fr\u0131: Sivil \u0130taatsizlik<\/em>, \u0130stanbul, 1997, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 219s; Steven Lukes, Marksizm ve Ahlak<\/em>, \u00e7ev. Osman Ak\u0131nhay, \u0130stanbul, 1999, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 206s.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130nsan, d\u00fcnyan\u0131n en ac\u0131mas\u0131z hayvan\u0131 olarak g\u00f6r\u00fclebilir. Ama ayn\u0131 zamanda insan, yery\u00fcz\u00fcn\u00fcn, ac\u0131ma duygusuna (vicdana) sahip ve bu yolda en y\u00fcksek de\u011ferler yarat\u0131p, en de\u011ferli tepkiler verebilen tek canl\u0131s\u0131d\u0131r. Hangi yan\u0131n\u0131n a\u011f\u0131r basaca\u011f\u0131, toplum ve y\u00f6netim bi\u00e7imlerine, k\u00fclt\u00fcrel evrimsel ko\u015fullara, egemenlerin politikalar\u0131na ve kolektif eylemlere ba\u011fl\u0131d\u0131r. Bu durumda yapmam\u0131z gereken, insan\u0131n biyolojik evrimsel kazan\u0131m\u0131n\u0131 (\u201cs\u0131n\u0131rs\u0131z […]<\/p>\n","protected":false},"author":492,"featured_media":17097,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[177,28,29],"tags":[229,599,230,2038],"class_list":["post-17096","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-140-sayi","category-sosyal-bilimler","category-toplum","tag-din","tag-dinler-tarihi","tag-insanlik-tarihi","tag-vicdan"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/17096","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/492"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=17096"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/17096\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/17097"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=17096"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=17096"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=17096"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}