{"id":17206,"date":"2015-09-01T17:26:07","date_gmt":"2015-09-01T14:26:07","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=17206"},"modified":"2018-01-22T17:55:34","modified_gmt":"2018-01-22T14:55:34","slug":"vicdan-ve-savas","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/09\/01\/vicdan-ve-savas","title":{"rendered":"Vicdan ve sava\u015f"},"content":{"rendered":"

Biyolojik evrim yoluyla edinilmi\u015f empati yetisine sahip insan t\u00fcr\u00fcn\u00fcn, hangi tarihlerde hangi ko\u015fullarda bu yetisini vicdan\u0131n\u0131n sesini dinleme yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcrebildi\u011fi ara\u015ft\u0131r\u0131lmal\u0131. Ayn\u0131 bi\u00e7imde bu yetisinin k\u00f6relerek vicdana d\u00f6n\u00fc\u015ft\u00fcr\u00fclememesi ya da d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f olmas\u0131na kar\u015f\u0131n vicdan\u0131n sesine kulak t\u0131kanmas\u0131 sonucunu do\u011furabilen k\u00fclt\u00fcrel evrimsel ko\u015fullara da bak\u0131lmal\u0131. Bak\u0131ld\u0131\u011f\u0131nda, sorunun ge\u00e7im\/\u00fcretim ili\u015fkileri ve kavga\/sava\u015f ili\u015fkileri olmak \u00fczere iki odakl\u0131 bir elipsi and\u0131ran y\u00f6r\u00fcnge \u00e7evresinde d\u00f6n\u00fcp d\u00f6nd\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fclecektir. <\/em><\/p>\n

G\u0130R\u0130\u015e<\/strong><\/h4>\n

Dan-dan-dan… Nerdesin vicdan!<\/strong><\/p>\n

Gece yar\u0131s\u0131, \u00fc\u00e7 el silah sesi… iki \u00e7\u0131\u011fl\u0131k. Sonra derin, karanl\u0131k bir sessizlik; hi\u00e7bir \u015fey olmam\u0131\u015f gibi. I\u015f\u0131klar\u0131n\u0131 yak\u0131p bir pencere a\u00e7an yok. Ne de kap\u0131s\u0131n\u0131 a\u00e7\u0131p sesin geldi\u011fi y\u00f6ne do\u011fru ko\u015fan var. Herkes (hemen hemen herkes) kulaklar\u0131n\u0131 t\u0131kam\u0131\u015f; vicdanlar\u0131n\u0131 susturmu\u015f. Ku\u015fkusuz, \u0131\u015f\u0131klar\u0131n\u0131 a\u00e7madan, perdelerini aralay\u0131p \u201cne var?\u201d diye bakanlar olmu\u015ftur. Kesin birilerinin y\u00fcrekleri de \u201cc\u0131zz\u201d etmi\u015ftir. Etmi\u015fse bu, vicdanlar\u0131 s\u0131zlam\u0131\u015f demektir.<\/p>\n

\"\"
Empati kapasitesi, yaln\u0131zca insan t\u00fcr\u00fcn\u00fcn sahip oldu\u011fu, insan\u0131 \u00f6teki hayvanlardan ay\u0131rt eden yetilerden biri. Bu yeti, k\u00fclt\u00fcrel evrim s\u00fcrecinde yetene\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr veya d\u00f6n\u00fc\u015ft\u00fcr\u00fclemez.<\/figcaption><\/figure>\n

Sempati ve empati<\/strong><\/p>\n

Vicdan\u0131n k\u00f6kleri, insan\u0131n fizyolojisinden, demek ki biyolojik evrimine kadar derinlerden beslenir. Ac\u0131 tatl\u0131 meyvelerini k\u00fclt\u00fcrel evrim s\u00fcre\u00e7lerinde verir. Biyolojik evriminde, dolay\u0131s\u0131yla fizyolojisinde yatan k\u00f6klerinden biri \u201cempati yetisi\u201d olsa gerektir.<\/p>\n

\u201cSempati\u201d kavram\u0131 T\u00fcrk\u00e7ede \u201cduyguda\u015fl\u0131k\u201d ile kar\u015f\u0131lanabiliyorsa (hi\u00e7 de\u011filse ben b\u00f6yle kar\u015f\u0131l\u0131yorum) empati i\u00e7in de (\u201cac\u0131da\u015fl\u0131k\u201d gibi) benzeri bir kar\u015f\u0131l\u0131k aran\u0131p bulunmal\u0131d\u0131r. Empati yapman\u0131n, insan\u0131n kendini ba\u015fka bir insan\u0131n, hatta ba\u015fka bir (ac\u0131 duyabilen) canl\u0131n\u0131n yerine koyup d\u00fc\u015f\u00fcnerek, onun ac\u0131lar\u0131n\u0131, duygu ve d\u00fc\u015f\u00fcncelerini, \u00f6nce anlamaya, sonra payla\u015fmaya \u00e7al\u0131\u015fmak oldu\u011funu biliyoruz. \u201cSempati\u201d, bunun sonucunda, o canl\u0131n\u0131n duygular\u0131n\u0131 payla\u015fm\u0131\u015f olman\u0131n yaratt\u0131\u011f\u0131 duygudur. Onu kendimizle bir tutarak ula\u015f\u0131lan anlay\u0131\u015f ve sevgi duygusu.<\/p>\n

\u201cVicdan\u201d ise, olumsuz ko\u015fullar (\u00f6rne\u011fin sorunlar, ac\u0131lar, umars\u0131zl\u0131k) i\u00e7indeki bir canl\u0131n\u0131n durumunu anlamakla ba\u011flant\u0131l\u0131d\u0131r. \u201cOnun yerinde ben olsayd\u0131m, neler duyumsar, neler d\u00fc\u015f\u00fcn\u00fcr, neler yapar da o olumsuz durumdan kurtulurdum?\u201d varsay\u0131m\u0131 \u00fczerine kurulu duygu, d\u00fc\u015f\u00fcnce ve eylem tasar\u0131m\u0131d\u0131r. (Bu tan\u0131mlamalar\u0131 bellemeye kalkmay\u0131n! Birer tan\u0131m da siz yap\u0131n).<\/p>\n

Yetiler ve yetenekler<\/strong><\/p>\n

Empati kapasitesi, yaln\u0131zca insan (Homo sapiens<\/em>) t\u00fcr\u00fcn\u00fcn sahip oldu\u011fu, insan\u0131 \u00f6teki hayvanlardan ay\u0131rt eden yetilerden biridir. Burada \u201cyeti\u201d ile \u201cyetenek\u201d ayr\u0131m\u0131na ilginizi \u00e7ekmek isterim. Yetiler, biyolojik evrim s\u00fcrecinde kazan\u0131lm\u0131\u015ft\u0131r. K\u00fclt\u00fcrel evrim s\u00fcre\u00e7lerinde \u201cyetenekler\u201d bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilecek olan, fizyolojik, psikolojik temellerdir. \u00d6rne\u011fin, y\u00fcr\u00fcme yetisi ve bunun h\u0131zl\u0131 ko\u015fma, yar\u0131\u015fmada ko\u015fma yeteneklerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, d\u00f6n\u00fc\u015ft\u00fcr\u00fclmemesi ya da d\u00f6n\u00fc\u015ft\u00fcr\u00fclememesi. \u00d6rne\u011fin, konu\u015fma yetisi ve bunun (burada bir empati yap\u0131yorum) K\u00fcrt\u00e7e konu\u015fma, K\u00fcrt\u00e7eyi iyi konu\u015fma, anadili gibi konu\u015fma yetene\u011fine do\u011fru geli\u015ftirilebilmesi ya da geli\u015ftirilememesi. \u00d6rne\u011fin sevgi duyma yetisi ve bunun insanlar\u0131 sevme yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, d\u00f6n\u00fc\u015ft\u00fcr\u00fclememesi. Ki\u015finin sevgi yerine, bir insana, kendi toplulu\u011funa, ba\u015fka topluluklara nefret duyulup d\u00fc\u015fmanl\u0131k duygular\u0131 besleme yetene\u011fi kazan\u0131lmas\u0131. \u00d6rne\u011fin, d\u00fc\u015f\u00fcnme yetisi; ki simge i\u015fleme yetisi olarak da tan\u0131mlanabilir ve onun yetene\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclemeyerek inan\u00e7lara saplan\u0131p kal\u0131nmas\u0131.<\/p>\n

Beyinle ilgili baz\u0131 hastal\u0131klarla do\u011fmayan her insan, do\u011fu\u015ftan d\u00fc\u015f\u00fcnme yetisiyle d\u00fcnyaya gelir. Bu yeti, i\u00e7inde ya\u015fanan k\u00fclt\u00fcrel ortam ve ko\u015fullara ba\u011fl\u0131 olarak, sesleri, notalar\u0131 i\u015fleme (m\u00fczik) yetene\u011fine; s\u00f6zc\u00fckleri, kavramlar\u0131 i\u015fleme (edebiyat, felsefe) yeteneklerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilir. B\u00f6yle bir yakla\u015f\u0131m ile m\u00fczik, matematik yetenekleriyle do\u011fmu\u015f olmak gibi anlay\u0131\u015flar uyu\u015fmaz, uzla\u015ft\u0131r\u0131lamaz, \u00e7eli\u015fir. Dolay\u0131s\u0131yla, do\u011fu\u015ftan gelen bir empati yetene\u011finden, empati yeteneksizli\u011finden, do\u011fu\u015ftan vicdandan, vicdans\u0131zl\u0131ktan s\u00f6z etmenin ger\u00e7ekli\u011fi yans\u0131tmayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndeyim.<\/p>\n

Biyolojik evrim ve k\u00fclt\u00fcrel evrim<\/strong><\/p>\n

Yetilerimiz, insan \u00f6ncesi canl\u0131 t\u00fcrlerinin bir dal\u0131 insana varacak biyolojik evrim s\u00fcrecinde bir bir kazan\u0131lm\u0131\u015ft\u0131r. Bunlardan konumuz bak\u0131m\u0131ndan en \u00f6nemlilerinden ilki, dik y\u00fcr\u00fcme yetisidir. \u0130kincisi, dik y\u00fcr\u00fcmenin bir yan \u00fcr\u00fcn\u00fc olarak, \u00f6n ayaklar\u0131n, bedenin y\u00fck\u00fcn\u00fc ta\u015f\u0131man\u0131n getirdi\u011fi s\u0131n\u0131rl\u0131l\u0131klardan kurtulup, serbest kalmas\u0131d\u0131r. Zamanla kollara, ellere, kavray\u0131c\u0131 parmaklara do\u011fru evrimidir. Ve nesneleri, \u00f6teki parmaklar\u0131n kar\u015f\u0131s\u0131nda konu\u015flanarak onlar\u0131 s\u0131ms\u0131k\u0131 kavray\u0131p y\u00f6nlendirme olana\u011f\u0131 sa\u011flayan \u201ckar\u015f\u0131tba\u015fparmakl\u0131l\u0131k\u201d dedi\u011fim adabiformelik. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, \u00fc\u00e7 boyutlu g\u00f6rme yetisi kazand\u0131ran bir evrimle \u201c\u00f6ndeng\u00f6zl\u00fcl\u00fck\u201d. G\u00f6zlerin evrim ge\u00e7irerek yanlardan \u00f6ne kaymas\u0131. Cisimleri her iki g\u00f6zle birden, dolay\u0131s\u0131yla derinlikleriyle g\u00f6rebilme yetisi. D\u00f6rd\u00fcnc\u00fcs\u00fc, belki elin evrimi kadar \u00f6nemlisi, nesneleri, olaylar\u0131, olgular\u0131, deneyimleri belle\u011fe, simgeler yoluyla, s\u0131n\u0131rs\u0131z denebilerek bir kay\u0131t yetisidir. Sonra onlar\u0131 an\u0131msama, \u00e7a\u011fr\u0131\u015ft\u0131rma, kar\u015f\u0131la\u015ft\u0131rma, hepsi birden ele al\u0131nd\u0131\u011f\u0131nda \u201cd\u00fc\u015f\u00fcnme yetisi\u201d.<\/p>\n

\u0130\u015fte b\u00fct\u00fcn bu yetilerin birlikte ve e\u015fg\u00fcd\u00fcml\u00fc kullan\u0131lmas\u0131, insans\u0131 canl\u0131y\u0131 (Hominid<\/em>\u2019i) \u201cmaddesel ve simgesel\u201d ara\u00e7lar yap\u0131p yarat\u0131p kullanan bir insan (Homo sapiens<\/em>) noktas\u0131na getirmi\u015ftir. \u0130nsan\u0131n, ara\u00e7 kullanan, hatta kendisinin yapt\u0131\u011f\u0131 tek t\u00fck arac\u0131 kullanabilen t\u00fcrlerden bile \u00f6nemli bir fark\u0131 vard\u0131r: Onun, maddesel ara\u00e7lar yan\u0131 s\u0131ra simgesel ara\u00e7lar yap\u0131p yaratabildi\u011fi gibi onlar\u0131 de\u011fi\u015ftirip geli\u015ftirme yetisine sahip tek canl\u0131 t\u00fcr\u00fc olarak ortaya \u00e7\u0131kmas\u0131.<\/p>\n

B\u00f6ylece, insan s\u00f6z konusu oldu\u011funda, ge\u00e7mi\u015fte ya\u015fam\u0131n\u0131 belirleyen biyolojik evrimsel kazan\u0131mlar\u0131 \u00f6nemini yitirmi\u015ftir. Biyolojik evrimsel temellere (yetilere) dayanarak da olsa, insan\u0131n, insan topluluklar\u0131n\u0131n ya\u015fam\u0131n\u0131, gidi\u015fini belirleyen k\u00fclt\u00fcrel evrim evresine ge\u00e7ilmi\u015ftir.(1)<\/sup><\/p>\n

Kal\u0131t\u0131m ve kazan\u0131m<\/strong><\/p>\n

\u0130nsana b\u00f6yle bir anlay\u0131\u015fla bak\u0131ld\u0131\u011f\u0131nda, kar\u015f\u0131la\u015faca\u011f\u0131m\u0131z ilk sorun, nelerimizi biyolojik evrimimize, nelerimizi k\u00fclt\u00fcrel evrimimize bor\u00e7lu oldu\u011fumuzdur. Bununla ba\u011flant\u0131l\u0131 olarak, hangi \u00f6zelliklerimizin (hangi yetilerimizin) kal\u0131t\u0131mla (genlerle) ku\u015faktan ku\u015fa\u011fa aktar\u0131labildi\u011fidir. Hangi \u00f6zelliklerimizin (hangi yeteneklerimizin) ise, genlerle aktar\u0131lamay\u0131p, her insan\u0131n do\u011fduktan sonra \u00f6\u011frenece\u011fi (sonradan kazanaca\u011f\u0131) sorular\u0131n\u0131n yan\u0131t\u0131d\u0131r.<\/p>\n

Genlerle yaln\u0131zca fizyolojik \u00f6zelliklerin (\u00f6rne\u011fin \u00e7ekikg\u00f6zl\u00fcl\u00fc\u011f\u00fcn) kal\u0131t\u0131labildi\u011fini biliyoruz. K\u00fclt\u00fcrel \u00f6zelliklerin (\u00f6rne\u011fin T\u00fcrk\u00e7e konu\u015fma yetene\u011finin) kal\u0131t\u0131lamad\u0131\u011f\u0131n\u0131 da \u00f6\u011frendik! \u00d6yleyse \u201cbiyolojik evrimsel \u00f6zellikler biyolojik kal\u0131t\u0131m ile, k\u00fclt\u00fcrel evrimsel \u00f6zellikler k\u00fclt\u00fcrel kal\u0131t\u0131m yoluyla edinilebilir\u201d denebilir. Ancak b\u00f6yle denmesi, \u00f6n\u00fcne \u201ck\u00fclt\u00fcrel\u201d s\u0131fat\u0131 konmu\u015f da olsa kal\u0131t\u0131m s\u00f6z\u00fcn\u00fcn burada kullan\u0131lmas\u0131, kafa kar\u0131\u015f\u0131kl\u0131klar\u0131na yol a\u00e7abilmektedir. Bunu d\u00fc\u015f\u00fcnerek, yetenekler s\u00f6z konusu oldu\u011funda (do\u011fu\u015ftan sonra edinilece\u011fi \u00f6rt\u00fcl\u00fc anlam\u0131n\u0131 i\u00e7inde ta\u015f\u0131yan) \u201ckazan\u0131m\u201d kavram\u0131n\u0131n kullan\u0131lmas\u0131n\u0131 \u00f6nermi\u015ftim.<\/p>\n

B\u00f6ylece, empati ve vicdan anlay\u0131\u015flar\u0131nda da, kal\u0131t\u0131m-kazan\u0131m (\u0130ngilizcesiyle nature-nurture, <\/em>yani do\u011fa-beslenme) tart\u0131\u015fmas\u0131na gelip tak\u0131lm\u0131\u015f bulunuyoruz. Tart\u0131\u015fmaya dal\u0131p burada s\u00f6z\u00fc uzatmadan (daha \u00f6nceki yaz\u0131lar\u0131mda tart\u0131\u015f\u0131p benimsedi\u011fim)(2)<\/sup> g\u00f6r\u00fc\u015f\u00fcm\u00fc aktaraca\u011f\u0131m: Fizyolojik evrimsel temellere (yetilere) dayan\u0131larak geli\u015ftirilmi\u015f t\u00fcrden de olsalar, hi\u00e7bir duyumuz, duygumuz, hi\u00e7bir d\u00fc\u015f\u00fcnsel kazan\u0131m\u0131m\u0131z (bilgilerimiz) genlerle aktar\u0131lamaz. Bunlar, simgesel ara\u00e7lar\u0131m\u0131zla ba\u011flant\u0131l\u0131 olup, taklitle, e\u011fitimle, eylemle, deneyimle edinilip, gene simgesel ara\u00e7larla (s\u00f6zlerle, yaz\u0131larla, resimlerle vb.) aktar\u0131labilir.<\/p>\n

\"\"Ger\u00e7ekten, (sevgi, empati gibi) duygular\u0131n olsun, d\u00fc\u015f\u00fcncelerin (ve d\u00fc\u015f\u00fcnme \u00fcr\u00fcn\u00fc bilgilerin) olsun, aktar\u0131m arac\u0131 simgelerdir. Ve hi\u00e7bir simge kal\u0131t\u0131mla aktar\u0131lamaz. \u0130nsan, John Locke\u2019un \u00fc\u00e7 y\u00fczy\u0131l \u00f6nce a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131p, a\u00e7\u0131k\u00e7a a\u00e7\u0131klad\u0131\u011f\u0131 bir ger\u00e7ekle, bo\u015f (Lat. tabula rasa<\/em>) bir beyinle do\u011far.(3)<\/sup> Bilgilerini deneyimle sonradan edinir. Bilginin ta\u015f\u0131y\u0131c\u0131s\u0131 simgeler beyne (dilin \u00f6\u011frenilmesindeki gibi) sonradan y\u00fcklenip, i\u015flenir. Bu bilginin do\u011frulu\u011funun kan\u0131t\u0131 ise, bilgilerin aktar\u0131lma ara\u00e7lar\u0131 olan s\u00f6zc\u00fcklerin ve s\u00f6zc\u00fcklerden olu\u015fturulan dilin kal\u0131t\u0131mla ge\u00e7irilememesidir. Chomsky\u2019nin kal\u0131tsal buldu\u011fu, diller de\u011fil, \u201cdil edinme yetisi\u201d (\u0130ng. Language Acquisation Devise=LAD<\/em>) dedi\u011fi olgudur. Dil kal\u0131t\u0131mla ge\u00e7irilebilseydi, bir bebek ana babas\u0131n\u0131n, ana atas\u0131n\u0131n (ben \u201canata\u201d diyorum) binlerce y\u0131ld\u0131r konu\u015ftu\u011fu dilden hi\u00e7 de\u011filse birka\u00e7 s\u00f6zc\u00fc\u011f\u00fc do\u011farken, birli\u011finde, kafas\u0131nda haz\u0131r olarak getirirdi. Onlarla birlikte \u00f6rne\u011fin \u201cate\u015f yakar\u201d bilgisini getirmi\u015f olurdu. \u0130lk g\u00f6rd\u00fc\u011f\u00fc ate\u015fi avu\u00e7lamaya kalkmazd\u0131.<\/p>\n

S\u0131n\u0131rs\u0131z bellek ve an\u0131msama yetisi<\/strong><\/p>\n

\u201cVicdan ve sava\u015f\u201d konusuyla ba\u011flant\u0131l\u0131 sorunlar\u0131n tart\u0131\u015f\u0131laca\u011f\u0131 alan\u0131n s\u0131n\u0131rlar\u0131n\u0131 ve iskeletini b\u00f6ylece belirlemi\u015f oluyorum. Art\u0131k bundan sonra, vicdan\u0131n \u201ctanr\u0131 vergisi\u201d, sava\u015f\u0131n \u201cinsan\u0131n do\u011fas\u0131\u201d olup olmad\u0131\u011f\u0131 tart\u0131\u015fmalar\u0131na girmeyi gerekli g\u00f6rm\u00fcyorum. Bu durumda, \u00f6nce vicdan\u0131, evrimci bir bak\u0131\u015f a\u00e7\u0131s\u0131yla ele alaca\u011f\u0131m sava\u015fla ilgili g\u00f6r\u00fc\u015flerim i\u00e7in okuyucuyu daha \u00f6nceki bir yaz\u0131ma y\u00f6nlendirece\u011fim.<\/p>\n

Ba\u015flang\u0131\u00e7 varsay\u0131m\u0131m, vicdan azab\u0131 duymak ya da duymadan d\u00f6v\u00fc\u015fmek veya duya duya d\u00f6v\u00fc\u015fmek, sava\u015fmak gibi yeteneklerimizin \u00fczerinde \u00f6r\u00fcld\u00fc\u011f\u00fc biyolojik evrimsel niteli\u011fimizin bellek oldu\u011fudur. Nas\u0131l bir bellek? S\u0131n\u0131rs\u0131z (neredeyse s\u0131n\u0131rs\u0131z) \u00e7a\u011fr\u0131\u015f\u0131m, an\u0131msama, kar\u015f\u0131la\u015ft\u0131rma olanaklar\u0131 sunan gene s\u0131n\u0131rs\u0131z bir bellek yetisi. \u00c7\u00f6z\u00fcmlemelerimi b\u00f6yle bir varsay\u0131ma dayand\u0131raca\u011f\u0131m.<\/p>\n

V\u0130CDAN VE \u0130NSAN<\/strong><\/h4>\n

Do\u011frudan vicdan sorunlar\u0131na girmeden, insan\u0131n vicdan ile ba\u011flant\u0131land\u0131r\u0131labilen zaman alg\u0131s\u0131na ve imgelem yetene\u011fine de de\u011finmekte yarar var.<\/p>\n

Hem nesneler hem simgeler evreninde eyleyen insan<\/strong><\/p>\n

Biyolojik yap\u0131s\u0131yla \u201chayvanlar evreni\u201d \u00fcyesi olan insan\u0131n, onu \u00f6teki hayvanlardan ay\u0131rt edici \u00f6zellikleri de vard\u0131r. Bunlardan birisi, yaz\u0131lar\u0131mda, konu\u015fmalar\u0131mda s\u0131k s\u0131k belirtti\u011fim gibi, ayn\u0131 anda hem nesneler hem simgeler evreninde ya\u015famas\u0131d\u0131r. \u00d6teki hayvanlar\u0131n en geli\u015fmi\u015f t\u00fcrleri bile, bir anda tek bir \u015feyi yapar: beslenir, \u00e7iftle\u015fir, sald\u0131r\u0131r, ka\u00e7ar. \u0130nsan hayvan\u0131, onlar\u0131nkinden daha geli\u015fmi\u015f bir beynin sa\u011flad\u0131\u011f\u0131 yetiyle, bir anda iki eylemde birden bulunabilir: Hem nesneler evreninde bir eylemde bulunur; hem de hemen hemen ayn\u0131 anda, o i\u015fi, yapt\u0131klar\u0131n\u0131n imgeleriyle, simgeleriyle yap\u0131p, onlar\u0131 belle\u011fine ge\u00e7irerek, iki i\u015fi birden yapm\u0131\u015f olur.<\/p>\n

B\u00f6ylece insan\u0131n, ge\u00e7mi\u015f, an, gelecek olarak, \u00fc\u00e7 boyutlu bir zaman alg\u0131s\u0131 i\u00e7inde ya\u015fad\u0131\u011f\u0131 s\u00f6ylenebilir. E \u00f6yle olunca, bunun yaratt\u0131\u011f\u0131 olanaklar, sorunlar, kararlar, karars\u0131zl\u0131klar da olacakt\u0131r.<\/p>\n

B\u00f6yle bir yetinin ve b\u00f6yle sonu\u00e7lar\u0131n\u0131n nedeni, yineliyorum, yapt\u0131\u011f\u0131 her i\u015fi, kafas\u0131nda bir de simgeleriyle yap\u0131p belle\u011fine atmas\u0131d\u0131r. \u0130lerde benzeri durumlarla kar\u015f\u0131la\u015f\u0131p benzeri i\u015fleri yaparken, ge\u00e7mi\u015fte yapt\u0131klar\u0131n\u0131 an\u0131msay\u0131p \u00e7a\u011fr\u0131\u015ft\u0131rmas\u0131d\u0131r. \u00dc\u00e7 boyutlu bir zaman i\u00e7inde ya\u015faman\u0131n, kar\u015f\u0131la\u015ft\u0131rmaya, alg\u0131lamaya, d\u00fc\u015f\u00fcnmeye, karar vermeye, eyleme ge\u00e7meye varacak sonu\u00e7lar\u0131 da olacakt\u0131r.<\/p>\n

Ki\u015fi, belli bir anda g\u00f6rd\u00fcklerini, ya\u015fad\u0131klar\u0131n\u0131 anlay\u0131p alg\u0131layabilmesi yolunda, otomatik ya da bilin\u00e7li \u00e7a\u011fr\u0131\u015f\u0131mlarla, onlar\u0131 ge\u00e7mi\u015fteki benzerleriyle kar\u015f\u0131la\u015ft\u0131r\u0131p de\u011ferlendirme, d\u00fc\u015f\u00fcnme al\u0131\u015fkanl\u0131\u011f\u0131 edinir. \u00d6rne\u011fin, ufukta g\u00f6rd\u00fc\u011f\u00fc bir k\u0131z\u0131ll\u0131k (eskiden olsayd\u0131 burada bir kom\u00fcnizm propagandas\u0131 koklayabilirlerdi) bir orman yang\u0131n\u0131 m\u0131d\u0131r, de\u011fil midir? (Bug\u00fcn savc\u0131lar\u0131m\u0131z b\u00f6yle s\u00f6zlerden \u00f6rg\u00fcte eylem buyru\u011fu g\u00f6nderildi\u011fi sav\u0131nda bulunabiliyorlar). Bunu, ge\u00e7mi\u015fte g\u00f6rd\u00fc\u011f\u00fc bir ya da birden \u00e7ok k\u0131z\u0131ll\u0131k ile kar\u015f\u0131la\u015ft\u0131rarak anlayabilecektir. \u00c7a\u011fr\u0131\u015f\u0131m, an\u0131msama s\u00fcreci bu noktada durmayacakt\u0131r. \u00d6rne\u011fin, ufuktaki kara bulutlar\u0131n \u00e7a\u011fr\u0131\u015f\u0131m\u0131n\u0131, ard\u0131ndan gelen sa\u011fanaklar\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmas\u0131 izleyecektir. Ve f\u0131rt\u0131na patlak vermeden bir s\u0131\u011f\u0131na\u011fa ka\u00e7maya karar verebilecektir.<\/p>\n

Bu t\u00fcr \u00e7a\u011fr\u0131\u015f\u0131mlar insana, hem ge\u00e7mi\u015f hem gelecek zaman kavramlar\u0131n\u0131 kazand\u0131racakt\u0131r. Uzay\u0131p giden kurak g\u00fcnlerin, ge\u00e7mi\u015fte ya\u015fad\u0131\u011f\u0131 k\u0131tl\u0131\u011f\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmas\u0131, kendisini, daha a\u00e7 kalmadan \u201ca\u00e7l\u0131k korkusu\u201d i\u00e7ine d\u00fc\u015f\u00fcrebilecektir. Tersine, bol ya\u011f\u0131\u015fl\u0131 bir mevsim i\u00e7inde ya\u015famaktaysa, \u201cbolluk umutlar\u0131\u201d d\u00fc\u015f\u00fcne kap\u0131labilecektir.<\/p>\n

Korku-umut ve g\u00fcvensizlik-g\u00fcven duygular\u0131 ba\u011flant\u0131s\u0131<\/strong><\/p>\n

Bu varsay\u0131mlar ger\u00e7ekli\u011fi yans\u0131t\u0131yorsa, s\u0131n\u0131rs\u0131z bir bellek ve \u00e7a\u011fr\u0131\u015f\u0131m yetisinin insana (i\u00e7inde ya\u015fanan an\u2019\u0131n getirdi\u011fi \u201cac\u0131\u201d ve \u201chaz\u201d duyular\u0131 yan\u0131 s\u0131ra) \u201ckorku\u201d ve \u201cumut\u201d gibi temel \u201cduygular\u201d da kazand\u0131rabilece\u011fi s\u00f6ylenebilir. Hi\u00e7 de\u011filse bu t\u00fcr duygular\u0131n\u0131 peki\u015ftirece\u011finden s\u00f6z edilebilir.<\/p>\n

\u00c7\u00f6z\u00fcmlemelerimizin geldi\u011fi bu noktadan sonra, a\u00e7 bir k\u00f6pe\u011fin davran\u0131\u015f\u0131yla a\u00e7 bir insan\u0131n davran\u0131\u015f\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131, ayd\u0131nlat\u0131c\u0131, ufuk a\u00e7\u0131c\u0131 olacakt\u0131r. Sempati, empati duygular\u0131 yan\u0131 s\u0131ra (geli\u015ftirilebilmi\u015fse) kavga yetene\u011finin, vicdan ile ilgili de\u011ferlerin k\u00f6klerini anlamam\u0131za yarayacakt\u0131r.<\/p>\n

K\u00f6pek, daha \u00e7ok anda ya\u015fad\u0131\u011f\u0131 i\u00e7in, do\u011fal gereksinimlerini kar\u015f\u0131lad\u0131ktan sonra dinginli\u011fe erebilmektedir. Bir k\u0131y\u0131ya k\u0131vr\u0131l\u0131p yeniden ac\u0131k\u0131ncaya dek uyuyabilmektedir. \u0130nsan ise, \u00e7o\u011fu durumda karn\u0131n\u0131 doyurmakla, a\u00e7l\u0131k konusunda bile dinginli\u011fe eremeyebiliyor. Ge\u00e7mi\u015fte doymad\u0131\u011f\u0131 durumlar\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131p, gelecekte de a\u00e7 kalabilece\u011fi korkusuna kap\u0131labiliyor. Bu korkuyla t\u0131k\u0131nabiliyor, yiyemeyece\u011fi kadar yiyecek biriktirebiliyor. Hatta ba\u015fkalar\u0131n\u0131n birikmi\u015f yiyeceklerine el koyman\u0131n yollar\u0131n\u0131 arayarak kendini a\u00e7l\u0131\u011fa kar\u015f\u0131 g\u00fcvenceye almaya \u00e7al\u0131\u015fabiliyor. Ya da, hayvanlardan (yavrular\u0131n\u0131 besleme i\u00e7g\u00fcd\u00fcs\u00fc d\u0131\u015f\u0131nda) beklenemeyecek bir davran\u0131\u015fla, yiyeceklerini payla\u015fma yoluna gidebiliyor. Bu davran\u0131\u015flar\u0131 da k\u00f6klerine inilip \u00e7\u00f6z\u00fcmlenmeli.<\/p>\n

Empati ve vicdan yetene\u011fi<\/strong><\/p>\n

Burada ilginizi, insan\u0131n dinginli\u011fe ve mutlulu\u011fa erip ermemesinde etkisi olacak \u201cg\u00fcvensizlik\u201d ve \u201cg\u00fcven\u201d duygular\u0131na \u00e7ekmek isterim. G\u00fcvenle ve g\u00fcvensizlikle ilgili korkular\u0131n\u0131n ve umutlar\u0131n\u0131n d\u00fc\u015f\u00fcncelerini ve davran\u0131\u015flar\u0131n\u0131 ne kadar etkileyece\u011fi iyi bilinmektedir. Ya s\u00f6z konusu d\u00fc\u015f\u00fcncelerinin ve davran\u0131\u015flar\u0131n\u0131n alt\u0131nda yatan empati yetene\u011finin de s\u0131n\u0131rs\u0131z bir bellek ve \u00e7a\u011fr\u0131\u015f\u0131m yetisinden beslendi\u011fi bilinmekte midir?<\/p>\n

\u0130nsan\u0131n kendisiyle ve ba\u015fkalar\u0131yla empati yapmas\u0131<\/strong><\/p>\n

Empati yetene\u011fimiz de s\u0131n\u0131rs\u0131z bellek yetimizden beslenir. \u0130nsan herhangi bir duyu (\u00f6rne\u011fin \u015fiddetli bir ac\u0131) herhangi bir duygu (\u00f6rne\u011fin tutkulu bir sevgi) durumu ya\u015farken, ge\u00e7mi\u015fteki benzeri deneyimlerini \u00e7a\u011fr\u0131\u015ft\u0131racakt\u0131r. A\u00e7ken, hatta karn\u0131n\u0131 iyice doyurduktan sonra, ge\u00e7mi\u015fte a\u00e7l\u0131k \u00e7ekti\u011fi anlar\u0131n, g\u00fcnlerin ac\u0131s\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rabilir. Bu, ge\u00e7mi\u015fteki kendisiyle bir t\u00fcr empati yapmas\u0131 demektir. Bunu yap\u0131nca, tok oldu\u011fu durumlarda bile ge\u00e7mi\u015fte \u00e7ekti\u011fi a\u00e7l\u0131klar\u0131n ac\u0131s\u0131n\u0131 (elbette ayn\u0131 bi\u00e7im ve derecede de\u011fil) \u201ckendisine ac\u0131ma\u201d bi\u00e7iminde duyabilir. Burada \u201cac\u0131ma\u201d duygusunu dile getiren kavram\u0131n\u0131n \u201cac\u0131\u201d duygusu i\u00e7in kullan\u0131lan s\u00f6zc\u00fckten t\u00fcretilmi\u015f olmas\u0131 anlaml\u0131d\u0131r. Ve \u201cac\u0131mak\u201d vicdan\u0131n t\u00fcretti\u011fi bir duygusal tepkidir.<\/p>\n

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\u0130nsan\u0131n kendisiyle empati yetene\u011fi, ba\u015fka insanlarla, hatta ba\u015fka canl\u0131larla empati al\u0131\u015fkanl\u0131\u011f\u0131 kazanmas\u0131n\u0131n kap\u0131s\u0131n\u0131 aralar.<\/figcaption><\/figure>\n

\u0130nsan\u0131n kendisiyle empati yetene\u011fi, ba\u015fka insanlarla, hatta ba\u015fka canl\u0131larla empati al\u0131\u015fkanl\u0131\u011f\u0131 kazanmas\u0131n\u0131n kap\u0131s\u0131n\u0131 aralar. A\u00e7 bir insan\u0131n ya da hayvan\u0131n neler \u00e7ekti\u011fini, kendi \u00e7ektiklerini an\u0131msayarak anlayabilir. O zaman, olana\u011f\u0131 varsa, kendi ac\u0131lar\u0131n\u0131 dindirmek i\u00e7in yapt\u0131klar\u0131n\u0131, onlar\u0131n ac\u0131lar\u0131n\u0131 dindirmek yolunda yapabilir. B\u00f6yle yapmak isteyebilir; b\u00f6yle yapmas\u0131n\u0131n gerekli, do\u011fru olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebilir. B\u00f6yle bir yard\u0131m iste\u011fine kulak t\u0131kamayabilir.<\/p>\n

Bu yolda eyleme ge\u00e7ebilir. \u0130\u015fte empati yapma yetene\u011finin geli\u015ftirilip, yard\u0131mla\u015fma, dayan\u0131\u015fma gibi ahlak de\u011ferlerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi \u201cvicdan\u201d denen duygusal ve d\u00fc\u015f\u00fcnsel niteli\u011fimizi olu\u015fturur. Ya da daha do\u011frusu, bu t\u00fcr bir ac\u0131ma, vicdan\u0131n harekete ge\u00e7irilmesini sa\u011flayabilir.<\/p>\n

V\u0130CDAN VE SAVA\u015e<\/strong><\/h4>\n

Biyolojik evrim yoluyla edinilmi\u015f empati yetisine sahip bu canl\u0131 t\u00fcr\u00fcn\u00fcn, hangi tarihlerde hangi ko\u015fullarda bu yetisini vicdan\u0131n\u0131n sesini dinleme yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcrebildi\u011fi ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Ayn\u0131 bi\u00e7imde bu yetisinin k\u00f6relerek vicdana d\u00f6n\u00fc\u015ft\u00fcr\u00fclememesi ya da d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f olmas\u0131na kar\u015f\u0131n vicdan\u0131n sesine kulak t\u0131kanmas\u0131 sonucunu do\u011furabilen k\u00fclt\u00fcrel evrimsel ko\u015fullara da bak\u0131lmal\u0131d\u0131r. Bak\u0131ld\u0131\u011f\u0131nda, sorunun ge\u00e7im\/\u00fcretim ili\u015fkileri ve kavga\/sava\u015f ili\u015fkileri olmak \u00fczere iki odakl\u0131 bir elipsi and\u0131ran y\u00f6r\u00fcnge \u00e7evresinde d\u00f6n\u00fcp d\u00f6nd\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fclecektir. Burada, sald\u0131rganl\u0131k, kavga, sava\u015f \u00fczerine toplumsal ve tarihsel perspektiften edinilmi\u015f d\u00fc\u015f\u00fcncelerimin ve sonu\u00e7lar\u0131n\u0131n \u00f6zetine giri\u015fmeyece\u011fim. Yaln\u0131zca sava\u015f\u0131n vicdan ile \u00f6rt\u00fc\u015f\u00fcp \u00f6rt\u00fc\u015fmedi\u011fiyle ilgili noktalara de\u011finip, bu konulara odaklanm\u0131\u015f Bilim ve Gelecek<\/em>\u2019in 1. ve 99. say\u0131lar\u0131ndaki yaz\u0131lar\u0131ma g\u00f6ndermede bulunaca\u011f\u0131m.(4)<\/sup> Gene de kendimi, sava\u015f\u0131n, k\u00fclt\u00fcrel evrimin sa\u011flad\u0131\u011f\u0131 olanaklarla ge\u00e7imsel, varolu\u015fsal nedenlerini ve bahanelerini yitirdi\u011fi bir \u00fcretici g\u00fc\u00e7ler d\u00fczeyinde ba\u015fl\u0131ca kayna\u011f\u0131n\u0131n, yar\u0131\u015fmac\u0131 toplum d\u00fczeni oldu\u011funu s\u00f6yleyece\u011fim. Yar\u0131\u015fman\u0131n t\u0131rmand\u0131r\u0131lmas\u0131yla var\u0131lacak ka\u00e7\u0131n\u0131lmaz sonu\u00e7 kavga ve sava\u015f olacakt\u0131r.(5)<\/sup><\/p>\n

Maddesel ve simgesel ara\u00e7lar \u00fcretimi<\/strong><\/p>\n

\u0130nsan, maddesel ve simgesel ara\u00e7lar yap\u0131p yarat\u0131p, bunlar\u0131 kullan\u0131l\u0131rken de\u011fi\u015ftirip geli\u015ftirebilen (k\u00fclt\u00fcrel evrim ge\u00e7iren) bir canl\u0131 olarak tan\u0131mlanabiliyordu. O zaman ilginin maddesel ve simgesel ara\u00e7lar\u0131n geli\u015fmesi s\u00fcre\u00e7 ve bi\u00e7imlerine y\u00f6neltilmesi gerekir.<\/p>\n

Ge\u00e7im ara\u00e7lar\u0131ndan av silahlar\u0131na<\/strong><\/p>\n

Her \u015feyden \u00f6nce, insan\u0131n varolu\u015f ve ge\u00e7im sorunlar\u0131n\u0131 \u00e7\u00f6zmek i\u00e7in maddesel ve simgesel ara\u00e7lar \u00fcretip geli\u015ftirmesinin \u00f6n\u00fcnde onlar\u0131 av silahlar\u0131na ve avlanma y\u00f6ntemlerine d\u00f6n\u00fc\u015ft\u00fcrmesini \u00f6nleyecek hi\u00e7bir engelin bulunmad\u0131\u011f\u0131 belirtilmeli. Bu ger\u00e7ek, ilk standart arac\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen elbaltalar\u0131n\u0131n \u00e7ok ama\u00e7l\u0131 kullan\u0131ma uygun tasarlanm\u0131\u015f olmas\u0131ndan da anla\u015f\u0131labilir.<\/p>\n

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\u0130nsan\u0131n ilk standart arac\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen elbaltalar\u0131n\u0131n \u00e7ok ama\u00e7l\u0131 (hem av ama\u00e7l\u0131 hem de birbirlerine kar\u015f\u0131) kullan\u0131ld\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor.<\/figcaption><\/figure>\n

Ara\u00e7 yapma ba\u015flang\u0131\u00e7ta, bilgisi topluluktan da edinilse, (elbaltalar\u0131 gibi ta\u015f ara\u00e7 teknolojileri \u00fczerine yap\u0131lan ara\u015ft\u0131rmalardan anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re)(6)<\/sup> bireysel bir etkinlik olarak ba\u015flam\u0131\u015f olabilir. Ama ara\u00e7 kullan\u0131lmas\u0131 s\u00f6z konusu oldu\u011funda, av silahlar\u0131 bi\u00e7imindeki ara\u00e7larla yap\u0131lan \u201ctak\u0131m av\u0131\u201d kolektif (\u201ckolektif eylem\u201d) niteli\u011findeydi. Toplulu\u011fun eli silah tutan b\u00fct\u00fcn erkekleri ortak av etkinliklerine kat\u0131lacaklar\u0131na g\u00f6re, avc\u0131 ve toplay\u0131c\u0131 topluluklarda bir de empatiye gerek ve gereksinim duyulmayaca\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

\u0130lkel topluluklarda av-ev i\u015fb\u00f6l\u00fcm\u00fc<\/strong><\/p>\n

Avc\u0131 ve toplay\u0131c\u0131 tak\u0131mlar\u0131nda, kad\u0131nlar\u0131n daha \u00e7ok toplay\u0131c\u0131l\u0131kla, erkeklerin avc\u0131l\u0131kla u\u011fra\u015fmas\u0131, cinsler aras\u0131 bir i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ba\u015flad\u0131\u011f\u0131n\u0131 da g\u00f6sterir. Hatta, kad\u0131n erkek k\u00fclt\u00fcrlerinin farkl\u0131la\u015fmas\u0131n\u0131n buradan ba\u015flad\u0131\u011f\u0131 s\u00f6ylenebilir. Ancak bu \u201ck\u00fclt\u00fcrel\u201d i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn temelinde, biyolojik evrim s\u00fcrecinde, erkeklerin daha iri ve g\u00fc\u00e7l\u00fc fizyolojiyle ve buna uygun yetilerle do\u011fmalar\u0131n\u0131n pay\u0131n\u0131n da bulundu\u011fu unutulmamal\u0131.<\/p>\n

\"\"
Toplulu\u011fun eli silah tutan b\u00fct\u00fcn erkekleri ortak av etkinliklerine kat\u0131lacaklar\u0131na g\u00f6re, avc\u0131 ve toplay\u0131c\u0131 topluluklarda bir de empatiye gerek ve gereksinim duyulmayaca\u011f\u0131 s\u00f6ylenebilir.<\/figcaption><\/figure>\n

Cinsler aras\u0131 bu ekonomik ve k\u00fclt\u00fcrel i\u015fb\u00f6l\u00fcm\u00fc, ortak ya\u015fam ko\u015fullar\u0131 yan\u0131 s\u0131ra, farkl\u0131 deneyim ve birikimlerinin \u00fcr\u00fcn\u00fc olarak geli\u015ftirilen farkl\u0131la\u015fm\u0131\u015f kad\u0131n ve erkek k\u00fclt\u00fcrlerine yol a\u00e7m\u0131\u015ft\u0131r. B\u00f6yle bir farkl\u0131la\u015fman\u0131n bir empati gereksinimine ve cinsler aras\u0131 empatiye yol a\u00e7\u0131p a\u00e7mad\u0131\u011f\u0131n\u0131 g\u00f6sterecek arkeolojik, etnografik ipu\u00e7lar\u0131 (bildi\u011fim kadar\u0131yla) yok.<\/p>\n

Patriar\u015filerde empati ve vicdan filizleri<\/strong><\/p>\n

Matriar\u015fi d\u00fc\u015flerini y\u0131kabilecek bir ger\u00e7eklikle,(7)<\/sup> erkek, \u00fczerinde tekel kurdu\u011fu (\u00e7a\u011f\u0131m\u0131z\u0131n kimi ilkel topluluklar\u0131nda da kad\u0131nlar\u0131n dokunmas\u0131 bile tabu olan) av silahlar\u0131n\u0131, zaman zaman kad\u0131na da y\u00f6neltmi\u015f olabilir. Onca k\u00fclt\u00fcrel evrimsel birikime kar\u015f\u0131n bunu bug\u00fcn de yapabiliyorsa! Burada, biyolojik evrimsel bir olanakla, erke\u011fin kad\u0131ndan daha iri ve g\u00fc\u00e7l\u00fc olmas\u0131n\u0131n (belirleyici olmasa da) pay\u0131 bulunabilir. Bu nokta sorunun \u00e7\u00f6z\u00fcm\u00fcnde, ister istemez g\u00f6z \u00f6n\u00fcne al\u0131nacakt\u0131r.<\/p>\n

Patriar\u015fi d\u00f6nemlerinde, b\u00fcy\u00fck aileler i\u00e7inde kolektif etkinliklerin baba taraf\u0131ndan (\u201cy\u00f6neltilmesi\u201d de\u011fil) y\u00fcr\u00fct\u00fclmesi, kad\u0131nlara kar\u015f\u0131 tutumu ac\u0131mas\u0131zl\u0131k noktas\u0131na ta\u015f\u0131yabilecek bir ortam yaratm\u0131\u015f olsa gerektir. B\u00f6yle bir ortam, erkeklerin yapt\u0131klar\u0131 kar\u015f\u0131s\u0131nda, analar\u0131n k\u0131zlar\u0131na, kad\u0131nlar\u0131n k\u0131z \u00e7ocuklar\u0131na duyduklar\u0131 empatiyi art\u0131rm\u0131\u015f olabilir. Kimi babalar, k\u0131zlar\u0131na yap\u0131lanlar\u0131 g\u00f6r\u00fcp, hatta kendisinin k\u0131z\u0131na yapt\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcp \u201cvicdan muhasebesi\u201d say\u0131labilecek tepkiler vermi\u015f bulunabilir.<\/p>\n

\"\"Tak\u0131m (topluluk) i\u00e7i ili\u015fkilerde, ama kad\u0131n-erkek ili\u015fkileri d\u0131\u015f\u0131ndaki ili\u015fkilerde, \u00f6zellikle t\u00fcketim ili\u015fkilerinde payla\u015f\u0131mc\u0131, bar\u0131\u015f\u00e7\u0131, sevgiye empatiye dayal\u0131 davran\u0131\u015flar\u0131n ipu\u00e7lar\u0131 (benzeri k\u00fclt\u00fcrel evrim d\u00fczeyinde ya\u015farlarken kar\u015f\u0131la\u015f\u0131lm\u0131\u015f) \u00e7a\u011f\u0131m\u0131z ilkel (yal\u0131n toplumsal yap\u0131l\u0131) topluluklar\u0131ndan \u00e7\u0131karsanabiliyor.<\/p>\n

Topluluklararas\u0131 ili\u015fkilerde yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131<\/strong><\/p>\n

Topluluklararas\u0131 ili\u015fkilerde durum t\u00fcmden farkl\u0131. Bir topluluk \u00f6teki topluluklarla ekonomik ili\u015fkilere pek girmedi\u011fi gibi, onlar\u0131 ili\u015fkiye girdi\u011fi ko\u015fullarda pek olumlu ili\u015fkiler geli\u015ftiremez. Nas\u0131l geli\u015ftirsin ki, kendinin bildi\u011fi avlanma ve toplama alanlar\u0131n\u0131 kurutabiliyorlarsa, onlar\u0131, kendilerinin avlayacaklar\u0131 hayvanlar\u0131 avlayan hayvan s\u00fcr\u00fcleri gibi yok edilmesi gereken canl\u0131lar say\u0131p ona g\u00f6re davranabiliyordu. B\u00f6yle bir zarara u\u011framasa bile, ilkel topluluklara egemen g\u00fcvensizlik ve korku duygusu, k\u00fclt\u00fcrlerine, yabanc\u0131 korkusu ve yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131 (ksenefobi) olarak yans\u0131m\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Bu durumda, \u201c\u00f6teki\u201d topluluklar\u0131n insanlar\u0131na vicdans\u0131z davran\u0131\u015flardan ka\u00e7\u0131nmayabilecektir.(8)<\/sup><\/p>\n

Ku\u015faklararas\u0131 ili\u015fkilerde kad\u0131n-erkek k\u00fclt\u00fcrlerinde empatiyle ve vicdanla ilgili tutumlar\u0131n farkl\u0131la\u015fmas\u0131<\/strong><\/p>\n

Ku\u015faklararas\u0131 ili\u015fkilere gelince, tutum bir kez daha de\u011fi\u015fir. Av-ev i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn bir uzant\u0131s\u0131 olarak, \u00e7ocu\u011fun do\u011furulmas\u0131, emzirilmesi \u00fczerine binen beslenmesi yeti\u015ftirilmesi i\u015fleri, annenin \u00e7ocu\u011fa empatiyle yakla\u015fmas\u0131 k\u00fclt\u00fcr\u00fcn\u00fc getirmi\u015ftir. K\u0131z \u00e7ocuklar\u0131n\u0131n erkek karde\u015flerince, yeti\u015fkin erkeklerce \u00f6rselenmesi, empatisini vicdan s\u0131zlamas\u0131 noktas\u0131na dek yo\u011funla\u015ft\u0131rm\u0131\u015f olabilir. Erkek \u00e7ocuklar\u0131n\u0131n ise, hem silahlarla, hem av ile g\u00fcnl\u00fck ili\u015fkileri, hem de erkek k\u00fclt\u00fcr\u00fc, erkeklerin empati olanaklar\u0131n\u0131 t\u00f6rp\u00fclemi\u015f, vicdanlar\u0131n\u0131 susturmu\u015f g\u00f6r\u00fcn\u00fcyor. Bu durumda vicdan\u0131n g\u00f6r\u00fcn\u00fcmlerinden olan ba\u015fkas\u0131 ad\u0131na ac\u0131 duyma, ba\u015fkas\u0131 i\u00e7in a\u011flama yetenekleri, kad\u0131nlardaki kadar geli\u015femeyecektir. Kavgada arkada\u015f\u0131 \u00f6ld\u00fcr\u00fclm\u00fc\u015f bir kabile \u00fcyesine g\u00fcn\u00fcm\u00fczdeki \u201cerkek adam\/asker a\u011flamaz\u201d ve \u201ckar\u0131 gibi a\u011flama\u201d benzeri s\u00f6zlerin s\u00f6ylenmi\u015f olmas\u0131 \u00e7ok olas\u0131d\u0131r.<\/p>\n

UYGARLIK \u00d6NCES\u0130 TOPLULUKLARIN S\u0130MGESEL ARA\u00c7 KALINTILARINDA EMPAT\u0130N\u0130N VE V\u0130CDANIN \u0130PU\u00c7LARI<\/strong><\/h4>\n

Tarihsel ilkel, avc\u0131 ve toplay\u0131c\u0131 topluluklar hakk\u0131nda arkeolojik buluntulara dayand\u0131r\u0131lamayan yukar\u0131daki varsay\u0131mlar bir yana b\u0131rak\u0131l\u0131p arkeolojik buluntulara bak\u0131l\u0131rsa ne g\u00f6r\u00fcl\u00fcr?<\/p>\n

Yukar\u0131 Paleolitik ma\u011fara ve kaya resimlerinde hayvanlarla empatiden s\u00f6z edilebilir mi?<\/strong><\/p>\n

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Yukar\u0131 Paleolitik ma\u011fara ve kaya resimlerindeki hayvan fig\u00fcrlerinin, av\u0131n ba\u015far\u0131l\u0131 ge\u00e7mesi umuduna y\u00f6nelik av sihri t\u00f6renleri \u00fcr\u00fcn\u00fc olduklar\u0131 en do\u011fru yorum olarak g\u00f6z\u00fck\u00fcyor.<\/figcaption><\/figure>\n

Daha \u00e7ok Kuzey Avrupa topraklar\u0131n\u0131n uzman avc\u0131 topluluklar\u0131n\u0131n gerilerinde b\u0131rakt\u0131klar\u0131 simgesel ara\u00e7lar\u0131 M\u00d6 30 bin – 15 bin aras\u0131ndan kalma ma\u011fara ve kaya resimleridir. Bunlar, kimi yazarlarca avlad\u0131klar\u0131 hayvanlara (kendilerini a\u00e7 b\u0131rakmad\u0131klar\u0131 i\u00e7in mi?) duyduklar\u0131 sayg\u0131ya ba\u011flanabilmektedir. Hatta onlara tap\u0131n\u0131ld\u0131\u011f\u0131ndan s\u00f6z edenler \u00e7\u0131kmaktad\u0131r. Bu y\u00f6ndeki yorumlar inand\u0131r\u0131c\u0131 g\u00f6r\u00fcnmemektedir. Sava\u015f gibi av da empati duygular\u0131n\u0131 (vard\u0131ysa bile) ancak k\u00f6reltir. Ac\u0131mak ile avlamak, hele avlamas\u0131 kolay ve eti yumu\u015fak diye k\u00f6rpe yavrular\u0131 avlamak, uzla\u015ft\u0131r\u0131labilecek tutumlar de\u011fildir. Do\u011fru g\u00f6r\u00fcnen yorum, onlar\u0131n, av\u0131n ba\u015far\u0131l\u0131 ge\u00e7mesi umuduna y\u00f6nelik av sihri t\u00f6renleri \u00fcr\u00fcn\u00fc olduklar\u0131d\u0131r.(9)<\/sup><\/p>\n

Ayn\u0131 k\u00fclt\u00fcr\u00fcn yay\u0131ld\u0131\u011f\u0131 yerlerdeki \u00f6teki buluntu t\u00fcr\u00fcne, \u201cven\u00fcsler\u201d denen \u015fi\u015fman ya da gebe kad\u0131n yontucuklar\u0131na gelince neler s\u00f6ylenebilir? Bunlar, ne kad\u0131na sayg\u0131y\u0131 g\u00f6sterir, ne de kad\u0131n\u0131n sihirsel g\u00fc\u00e7leri kar\u015f\u0131s\u0131nda duyulan korkunun \u00fcr\u00fcn\u00fc bir tap\u0131nmad\u0131r. A\u011f\u0131r basan yorum, avc\u0131l\u0131k ya\u015fam\u0131n\u0131n \u00fcr\u00fcn\u00fc bir n\u00fcfus darbo\u011faz\u0131n\u0131n a\u015f\u0131lmas\u0131 umuduyla yap\u0131lan \u201cdo\u011furganl\u0131k muskalar\u0131\u201d olduklar\u0131d\u0131r.(10)<\/sup> Bu yorum do\u011fruysa, kad\u0131nlar sayg\u0131 duyulan \u00f6zneler olmaktan \u00e7ok, \u00fcreme ara\u00e7lar\u0131 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00d6yleyse, ven\u00fcsler erkeklerin kad\u0131na kar\u015f\u0131 duyduklar\u0131 sevginin, empatinin \u00fcr\u00fcn\u00fc sanat yap\u0131tlar\u0131 de\u011fildir.<\/p>\n

Neolitik k\u00fclt\u00fcrlerde tanr\u0131\u00e7ala\u015ft\u0131r\u0131lan kad\u0131n m\u0131?<\/strong><\/p>\n

Yukar\u0131 paleolitikteki (M\u00d6 30. – 15. biny\u0131l aras\u0131na tarihlendirilen) \u201cven\u00fcsler\u201de benzer kad\u0131n yontucuklar\u0131 Neolitik (M\u00d6 10. – 5. biny\u0131llar aras\u0131) k\u00fclt\u00fcr b\u00f6lgelerinden de \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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Ven\u00fcsler erkeklerin kad\u0131na kar\u015f\u0131 duyduklar\u0131 sevginin, empatinin \u00fcr\u00fcn\u00fc sanat yap\u0131tlar\u0131 de\u011fil, avc\u0131l\u0131k ya\u015fam\u0131n\u0131n \u00fcr\u00fcn\u00fc bir n\u00fcfus darbo\u011faz\u0131n\u0131n a\u015f\u0131lmas\u0131 umuduyla yap\u0131lan \u201cdo\u011furganl\u0131k muskalar\u0131\u201dd\u0131r. (\u00dcnl\u00fc Willendorf ven\u00fcs\u00fc)<\/figcaption><\/figure>\n

Anadolu\u2019nun (ba\u015fta Hac\u0131lar) bir\u00e7ok Neolitik k\u00fclt\u00fcrl\u00fc \u00f6ren yerinden de \u00e7\u0131kar\u0131lan bu pi\u015fmi\u015f toprak yontucuklar\u0131n, Ana Tanr\u0131\u00e7a\u2019y\u0131 de\u011fil, Toprak Ana\u2019y\u0131 simgeledi\u011fi g\u00f6r\u00fc\u015f\u00fcnden yanay\u0131m. Tar\u0131msal \u00fcretime ge\u00e7ilince \u201cven\u00fcsler\u201d k\u00fclt\u00fcr gelene\u011fi i\u015flev de\u011fi\u015ftirmi\u015f g\u00f6r\u00fcn\u00fcyor. \u015e\u00f6yle ki, insanl\u0131\u011f\u0131 \u00fcretime ge\u00e7iren ve topluma emekg\u00fcc\u00fc kazand\u0131ran kad\u0131n\u0131n verimlili\u011fi ile topra\u011f\u0131n verimlili\u011fi aras\u0131nda ba\u011flant\u0131 kurularak, \u201cToprak Ana\u201d sanal \u00f6znesi yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu, kad\u0131ndan \u00e7ok, toprak ile, tar\u0131m \u00fcr\u00fcnleri ile bir empati giri\u015fimi say\u0131labilir. Ancak bu durumda da empati yapan insan, ac\u0131yan de\u011fil, kendisine (k\u0131tl\u0131\u011fa, do\u011fal y\u0131k\u0131mlara kar\u015f\u0131) ac\u0131nmas\u0131n\u0131 bekleyen \u00f6znedir. Tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerinin \u00f6znele\u015ftirilmesinden, onlar\u0131n s\u0131n\u0131fl\u0131, uygar, e\u015fitsizlik\u00e7i toplumla birlikte, a\u015fk\u0131n\u00f6znele\u015ftirilmesine ge\u00e7ildi\u011fi g\u00f6r\u00fclecektir. Egemen s\u0131n\u0131flara, y\u00f6neticilere benzetilerek a\u015fk\u0131n\u00f6znele\u015ftirilmelerinden sonrad\u0131r ki, Toprak Ana bir de y\u00fcceltilip Ana Tanr\u0131\u00e7a konumuna y\u00fckseltilecektir. B\u00f6ylece s\u0131n\u0131fl\u0131 toplumla yo\u011funla\u015facak olan vicdan sorunu dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe \u00f6zg\u00fc bir vicdan anlay\u0131\u015f\u0131 (ileride g\u00f6rece\u011fimiz gibi) geli\u015ftirilecektir.<\/p>\n

SINIFLI TOPLUMA G\u00d6T\u00dcREN TOPLULUKLARARASI FARKLILA\u015eMAYLA YERLE\u015e\u0130K \u00c7\u0130FT\u00c7\u0130 – G\u00d6\u00c7EBE \u00c7OBAN SAVA\u015e\u00c7I ARASI \u0130L\u0130\u015eK\u0130LER ORTAMINDA V\u0130CDAN SORUNLARI<\/strong><\/h4>\n

Kad\u0131nlar\u0131n insanl\u0131\u011f\u0131 bitkisel besin \u00fcretimine ge\u00e7irmesini, erkeklerin (sap saman gibi art\u0131klar\u0131n verdi\u011fi olanakla) avlad\u0131klar\u0131 hayvanlar\u0131 beslemeye ba\u015flay\u0131p evcille\u015ftirmeleri izlemi\u015ftir. Bunun \u00fczerine hem bitkisel hem hayvansal besin \u00fcretilen kendine yeterli ge\u00e7im bi\u00e7imleriyle yerle\u015fik \u00e7ift\u00e7i ya\u015fam\u0131 s\u00fcr\u00fclen k\u00f6yler (\u00f6nce Ortado\u011fu\u2019da) yerden ya\u011fmurdan sonra mantar gibi bitmi\u015ftir. B\u00f6yle bir ya\u015fam bi\u00e7iminin vaat etti\u011fi a\u00e7l\u0131\u011fa kar\u015f\u0131 g\u00fcvenlik, yerle\u015fik \u00e7ift\u00e7i ya\u015fam bi\u00e7iminin h\u0131zla yay\u0131lmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7te erkekler, av silahlar\u0131n\u0131, insanlara kar\u015f\u0131 savunma ve sald\u0131r\u0131 silahlar\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f g\u00f6r\u00fcn\u00fcr.<\/p>\n

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G\u00f6bekli Tepe\u2019yi betimleyen bir \u00e7izim.<\/figcaption><\/figure>\n

G\u00f6\u00e7ebe \u00e7obanlar\u0131n sava\u015f\u00e7\u0131 ge\u00e7im\/\u00fcretim bi\u00e7imi<\/strong><\/p>\n

Yerle\u015fik \u00e7ift\u00e7i ya\u015fam\u0131 yay\u0131l\u0131p bitkisel besin \u00fcretimine pek elveri\u015fli olmayan, ama hayvansal besin \u00fcretimine \u00e7ok uygun bozk\u0131rlara ve yaylalara dek ula\u015fm\u0131\u015ft\u0131r. Buralarda, hayvansal besin \u00fcretiminde uzmanla\u015fan g\u00f6\u00e7ebe \u00e7oban topluluklar geli\u015fmi\u015ftir. Tarlalardan farkl\u0131 olarak otlaklar\u0131n s\u0131n\u0131rlar\u0131 yoktur. Bu, kapan\u0131n elinde kalaca\u011f\u0131 ve ba\u015fka \u00e7oban topluluklara kapt\u0131rmamaya \u00e7al\u0131\u015f\u0131laca\u011f\u0131 anlam\u0131na gelir. Otlaklar yan\u0131 s\u0131ra s\u00fcr\u00fc kapmaya ve kapt\u0131r\u0131lmamaya y\u00f6nelik \u00e7abalar, sava\u015f\u00e7\u0131 bir ya\u015fam bi\u00e7imine kap\u0131 a\u00e7m\u0131\u015ft\u0131r. \u0130nsanl\u0131\u011f\u0131n gelece\u011fini, g\u00f6\u00e7ebe \u00e7oban topluluklararas\u0131 ili\u015fkilerden \u00e7ok, uygarl\u0131\u011f\u0131n, devletin, s\u00fcrekli ordunun kurulmas\u0131na varacak bir geli\u015fmeyle, g\u00f6\u00e7ebe \u00e7oban ile yerle\u015fik \u00e7ift\u00e7i ili\u015fkileri belirleyecektir. Yerle\u015fik \u00e7ift\u00e7ileri, sava\u015f\u00e7\u0131 ya\u015fam bi\u00e7imleriyle ve \u00fcst\u00fcn sava\u015f ara\u00e7lar\u0131yla toplumsal art\u0131y\u0131 aktarma yolu olan haraca ba\u011flayan \u00e7obanlar, harac\u0131 g\u00fcvenceye almak i\u00e7in ve onlar\u0131 koruyacaklar\u0131 gerek\u00e7esiyle, \u00e7ift\u00e7ilerin yan\u0131na yerle\u015fince, s\u0131n\u0131fl\u0131 topluma varacak s\u00fcre\u00e7 ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

Sava\u015f-empati ters oranl\u0131 ili\u015fkisi<\/strong><\/p>\n

G\u00f6r\u00fc\u015flerini benimsedi\u011fim Franz Oppenheimer, uygar toplumun ve devletin kurulu\u015funu \u201cfetih kuram\u0131\u201d ile b\u00f6yle a\u00e7\u0131klamaktad\u0131r.(11)<\/sup> Bu ko\u015fullarda, insanl\u0131k tarihinde kavgalar\u0131n \u00f6rg\u00fctlendirilip sava\u015fa d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc s\u00f6ylenebilir.(12)<\/sup> Buna, g\u00f6\u00e7ebe \u00e7oban topluluklarda sava\u015f ili\u015fkilerinin bir t\u00fcr \u00fcretim ili\u015fkileri i\u015flevi g\u00f6rece\u011fi eklenebilir.<\/p>\n

\"\"
\u201cOn \u00e7\u0131plak adam\u0131n sava\u015f\u0131\u201d (Antonio Pollaiuolo, 1465).<\/figcaption><\/figure>\n

G\u00f6r\u00fcn\u00fc\u015fe bak\u0131l\u0131rsa, sava\u015fan, toprak ele ge\u00e7iren sava\u015f\u00e7\u0131lar\u0131n yenilgiye u\u011fratt\u0131klar\u0131, boyun e\u011fmediklerinde \u00f6ld\u00fcrd\u00fckleri insanlara empatiyle yakla\u015fmalar\u0131, onlara ac\u0131malar\u0131 beklenemez. Ama \u00f6teki g\u00f6r\u00fcn\u00fcm\u00fcyle, komutan, \u015fef, sava\u015fa (\u00f6l\u00fcme) s\u00fcrd\u00fc\u011f\u00fc sava\u015f\u00e7\u0131yla, topra\u011f\u0131na el koydu\u011fu \u00e7ift\u00e7iyle empati kurmak durumundad\u0131r. Bildik deyi\u015fle, kendisi alt\u0131n yumurtlayan tavu\u011fu bo\u011fazlamayaca\u011f\u0131 gibi, ba\u015fkas\u0131n\u0131n bo\u011fazlamas\u0131n\u0131 engellemeye \u00e7al\u0131\u015facakt\u0131r. Dahas\u0131, komutan olsun, \u015fef olsun, y\u00f6nettiklerinin, s\u00f6m\u00fcrd\u00fcklerinin ba\u015fkald\u0131rmalar\u0131n\u0131 engellemek, buyruklar\u0131na uymalar\u0131n\u0131 sa\u011flamak i\u00e7in, onlarla empati kurmaya \u00e7al\u0131\u015facakt\u0131r. Empati kurup, bu yolda, kaba g\u00fc\u00e7 yan\u0131 s\u0131ra ya da kaba g\u00fcce gerek kalmas\u0131n diye, duygular\u0131n\u0131, inan\u00e7lar\u0131n\u0131 \u00f6\u011frenip onlara seslenme yoluna gidecektir. Bu, vicdan tepkileri bi\u00e7imini alamasa da \u00e7\u0131kar ama\u00e7l\u0131 bir empatidir. Sava\u015f\u0131n ve b\u00f6yle bir empatinin \u00f6teki kayna\u011f\u0131, uygar toplumla birlikte geli\u015fecek ekonomik, toplumsal, y\u00f6netsel, d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fmalar olacakt\u0131r.<\/p>\n

UYGAR TOPLUMLARDA EMPAT\u0130 VE V\u0130CDAN SORUNLARI<\/strong><\/h4>\n

Uygar, s\u0131n\u0131fl\u0131 toplum, g\u00f6\u00e7ebe \u00e7oban topluluklar\u0131n yerle\u015fik \u00e7ift\u00e7i topluluklar\u0131n topraklar\u0131n\u0131 ele ge\u00e7irip \u00e7ift\u00e7ileri kendilerine aktaracaklar\u0131 bir toplumsal art\u0131 (art\u0131 \u00fcr\u00fcn) \u00fcretmeye zorlamalar\u0131yla do\u011fmu\u015ftur. Toplumun yap\u0131s\u0131n\u0131n art\u0131 \u00fcr\u00fcn aktar\u0131m\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 olanaklarla, \u00e7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan (ekonomik) efendi-k\u00f6le\/serf (toplumsal) y\u00f6neten-y\u00f6netilen (siyasal) d\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcreten ile inan\u00e7 t\u00fcketen (ideolojik) farkl\u0131la\u015fmalara u\u011framas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. B\u00f6yle farkl\u0131la\u015fmalara u\u011fram\u0131\u015f toplumlarda \u00fcretim ili\u015fkilerinde empatinin, vicdan\u0131n, sava\u015f\u0131n yerine bakmadan \u00f6nce birka\u00e7 noktay\u0131 daha ayd\u0131nlatmak gerekecek.<\/p>\n

S\u0131n\u0131fl\u0131 topluma varamayan fetihlerde empati ve vicdan<\/strong><\/p>\n

Fetih k\u00fc\u00e7\u00fck \u00e7apl\u0131 olur, fazla bir toplumsal art\u0131 aktar\u0131lamaz ve fetheden ile fethedilen y\u00fcz y\u00fcze ili\u015fkileri kopacak kadar geni\u015f bir topluluk olu\u015fturamazsa, y\u00fcz y\u00fcze insan ili\u015fkileri i\u00e7inde kal\u0131nm\u0131\u015fsa, empati, ac\u0131ma, kar\u0131\u015f\u0131k evlilikler gibi nedenlerle, toplumsal art\u0131 aktar\u0131m damarlar\u0131 geni\u015fletilemez. Geni\u015fletilemedi\u011fi gibi giderek daralabilir. Sonu\u00e7ta fetih\u00e7i \u00e7oban\u0131n torunun da saban\u0131n sap\u0131na sar\u0131lmak zorunda kald\u0131\u011f\u0131 g\u00f6r\u00fclebilir. Farkl\u0131la\u015fma, s\u0131n\u0131fla\u015fma s\u00fcreci durur. E\u015fitlik\u00e7i ilkel topluluk ko\u015fullar\u0131na geri d\u00f6n\u00fclebilir. Ya da o topluluk, ba\u011f\u0131ms\u0131z varl\u0131\u011f\u0131na son verilip, daha b\u00fcy\u00fck sava\u015f g\u00fcc\u00fc edinebilmi\u015f bir s\u0131n\u0131fl\u0131 toplum i\u00e7ine al\u0131nabilir.<\/p>\n

Vicdans\u0131z k\u00e2hyalar\u0131n ve y\u00f6neticilerin do\u011fu\u015fu<\/strong><\/p>\n

Fethin ve toplumsal katmanla\u015fman\u0131n b\u00fcy\u00fck \u00e7apl\u0131 oldu\u011fu, \u00e7ap\u0131n\u0131n daha da b\u00fcy\u00fct\u00fclebildi\u011fi b\u00f6lgelerde (Mezopotamya gibi elveri\u015fli tarihsel ve co\u011frafi ko\u015fullar\u0131n birle\u015fti\u011fi yerlerde) b\u00fcy\u00fck sulama tar\u0131m\u0131na varacak b\u00fcy\u00fck \u00e7apl\u0131 bay\u0131nd\u0131rl\u0131k i\u015flerine giri\u015filmi\u015ftir. Bu t\u00fcr i\u015fleri y\u00f6netecek i\u015fy\u00f6neticileri (menajerler) kesimi do\u011fmu\u015ftur. \u0130\u015flerin y\u00f6netilmesi b\u00fcy\u00fck emek\u00e7i ordular\u0131ndaki insanlar\u0131n y\u00f6netilmesini de getirmi\u015ftir. Onlar\u0131n aras\u0131ndan bir de kamu y\u00f6neticileri kesimi uzmanla\u015farak olu\u015fmu\u015ftur.(13)<\/sup> Her iki alanda, y\u00fcz y\u00fcze ili\u015fki olanaklar\u0131n\u0131n bulunmad\u0131\u011f\u0131 ko\u015fullarda, arac\u0131lar\u0131n \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131 gere\u011fi do\u011fmu\u015ftur. \u00c7o\u011fu \u00e7al\u0131\u015ft\u0131r\u0131lanlar, s\u00f6m\u00fcr\u00fclenler aras\u0131ndan se\u00e7ilip y\u00fckseltilen arac\u0131lar, \u00e7al\u0131\u015fanlardan, y\u00f6netilenlerden \u00e7ok, y\u00f6netenlerin, \u00e7al\u0131\u015ft\u0131ranlar\u0131n iste\u011fine uymak durumundad\u0131rlar. Uymazlarsa i\u015flerinden olabilirler. Bu demektir ki vicdanlar\u0131n\u0131n sesinden \u00e7ok efendilerinin, y\u00f6neticilerinin sesine kulak verip buyruklar\u0131n\u0131 uygularlar. Kraldan \u00e7ok kralc\u0131 rol\u00fc oynarlar.<\/p>\n

\u00c7al\u0131\u015ft\u0131rd\u0131klar\u0131, s\u00f6m\u00fcrd\u00fckleri ile y\u00fcz y\u00fcze ili\u015fki i\u00e7inde olmayan, onlarla empati yapma ko\u015fullar\u0131 i\u00e7inde bulunmayan \u00fcst y\u00f6neticiler ise \u201cg\u00f6z g\u00f6rmeyince g\u00f6n\u00fcl katlan\u0131r\u201d s\u00f6z\u00fcn\u00fc onaylarcas\u0131na, olabildi\u011fince ac\u0131mas\u0131z, vicdans\u0131z davranabileceklerdir.<\/p>\n

Hem farkl\u0131la\u015fma hem b\u00fct\u00fcnle\u015fme paradoksunun \u00e7\u00f6z\u00fcm\u00fc: Devletin bask\u0131 (kaba g\u00fc\u00e7) ve ikna (ideolojik hegemonya) ara\u00e7lar\u0131n\u0131n birbirini dengelemesi<\/strong><\/p>\n

S\u0131n\u0131fl\u0131 uygar toplumda, bir yandan i\u015fb\u00f6l\u00fcm\u00fc, uzmanla\u015fma, farkl\u0131la\u015fma s\u00fcre\u00e7leri geli\u015firken, \u00f6te yandan farkl\u0131la\u015fm\u0131\u015f kesimlerin birbirini tamamlamas\u0131n\u0131n \u00fcr\u00fcn\u00fc bir b\u00fct\u00fcnle\u015fme s\u00fcreci i\u015fler. Birbirine z\u0131t bu iki s\u00fcreci bir arada s\u00fcrd\u00fcrme sorunuyla kar\u015f\u0131la\u015f\u0131l\u0131r. Bu sorun, fethin ve boyun e\u011fdirmenin s\u00fcrd\u00fcr\u00fclen gelene\u011fiyle, bir yanda kaba g\u00fcce ba\u015fvurulmas\u0131yla \u00e7\u00f6z\u00fclmeye \u00e7al\u0131\u015f\u0131l\u0131r. \u00d6te yandan, ger\u00e7ek ya da varsay\u0131msal ortak \u00e7\u0131kar ad\u0131na, (ama kesinlikle egemen s\u0131n\u0131f\u0131n ve y\u00f6neticilerin \u00e7\u0131kar\u0131na) birlik ve b\u00fct\u00fcnl\u00fck duygu ve d\u00fc\u015f\u00fcnceleri yay\u0131l\u0131r. Kaba g\u00fcce her zaman ba\u015fvurma olana\u011f\u0131 bulunmayaca\u011f\u0131 i\u00e7in ve \u00e7o\u011fu zaman kaba g\u00fcce ba\u015fvurmaya gerek b\u0131rakmamak i\u00e7in, ya da kaba g\u00fc\u00e7 yan\u0131 s\u0131ra inanc\u0131n g\u00fcc\u00fcnden yararlanmadan birlik ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn s\u00fcrd\u00fcr\u00fclemeyece\u011fi g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, ikna ara\u00e7lar\u0131 geli\u015ftirilir. Bask\u0131 arac\u0131 ordu ve kolluk g\u00fc\u00e7leri, ba\u015fl\u0131ca ikna arac\u0131 dinsel ideolojidir. Birli\u011fin ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn g\u00f6n\u00fcll\u00fc sa\u011flanmas\u0131 i\u00e7in dinsel ideolojide, hem farkl\u0131la\u015fmalar (tanr\u0131-kul ili\u015fkileri metaforuyla) savunulur hem de (y\u00f6netenlerin de y\u00f6netilenlerin de ayn\u0131 tanr\u0131n\u0131n kulu k\u00f6lesi olduklar\u0131 s\u00f6ylemiyle) tam bir birlikten ve b\u00fct\u00fcnl\u00fckten s\u00f6z edilir. Bu yolda ger\u00e7eklik tepetakla edilip bol bol tanr\u0131n\u0131n (dolay\u0131s\u0131yla onun yery\u00fcz\u00fc vekili y\u00f6neticinin) merhametinden, adaletinden, kullar\u0131n\u0131n durumunu bildi\u011finden, yard\u0131mlar\u0131na ko\u015faca\u011f\u0131ndan s\u00f6z edilir. Dinsel empati ve vicdan anlay\u0131\u015f\u0131 b\u00f6yle ikiy\u00fczl\u00fc, i\u00e7eri\u011fi bo\u015f bir anlay\u0131\u015ft\u0131r. Ayn\u0131 anlay\u0131\u015fla, \u201ckul\u201dlar\u0131n gene tanr\u0131 ad\u0131na bile olsa ba\u015fkald\u0131rd\u0131klar\u0131nda, devletin bask\u0131 ara\u00e7lar\u0131n\u0131n gene tanr\u0131 ad\u0131na kullan\u0131l\u0131p \u201cimans\u0131zlara\u201d kar\u015f\u0131 hi\u00e7bir ac\u0131man\u0131n g\u00f6sterilmemesi istenebilmektedir. Tektanr\u0131c\u0131 dinsel ideolojide fazladan, vicdan\u0131n sesinin gere\u011finin yap\u0131lmas\u0131 \u00f6ted\u00fcnyaya; \u00e7oktanr\u0131c\u0131 Hindu inanc\u0131nda ruhun d\u00fcnyaya bir daha geli\u015fine (\u00f6teya\u015fama)(14)<\/sup> ertelenebilmektedir.<\/p>\n

ESK\u0130 \u00c7A\u011e\u2019IN ESK\u0130 D\u00dcNYA SINIFLI TOPLUMLARINDAN <\/strong>
\n V\u0130CDAN SORUNLARINA VE V\u0130CDAN-SAVA\u015e BA\u011eLANTISINA \u00d6RNEKLER<\/strong><\/h4>\n

Mezopotamya\u2019dan \u00fc\u00e7 \u00f6rnek<\/strong><\/p>\n

\u0130nsanl\u0131\u011f\u0131n ilk s\u0131n\u0131fl\u0131 toplumlar\u0131n\u0131n kuruldu\u011fu Mezopotamya\u2019da, toplum i\u00e7i bask\u0131yla dinsel ideolojiyle e\u015fitsizlik\u00e7i d\u00fczeni koruma, onu topluluklararas\u0131 sava\u015flarla yayma giri\u015fimleri, empati olanaklar\u0131n\u0131 azalt\u0131p pek \u00e7ok vicdan sorunu \u00fcretmi\u015ftir.<\/p>\n

Devlet ter\u00f6r\u00fc: Bunun bir \u00f6rne\u011fi Asur imparatorlar\u0131n\u0131n devlet ter\u00f6r\u00fc ile dinsel ho\u015fg\u00f6r\u00fc politikalar\u0131n\u0131 birlikte y\u00fcr\u00fctme \u00e7abalar\u0131nda g\u00f6r\u00fclebilir.<\/p>\n

\"\"
\u00c7al\u0131\u015ft\u0131rd\u0131klar\u0131, s\u00f6m\u00fcrd\u00fckleri ile y\u00fcz y\u00fcze ili\u015fki i\u00e7inde olmayan, onlarla empati yapma ko\u015fullar\u0131 i\u00e7inde bulunmayan \u00fcst y\u00f6neticiler, olabildi\u011fince ac\u0131mas\u0131z, vicdans\u0131z davranabileceklerdir. (Babil Kulesi, Pieter Brueghel, 1563)<\/figcaption><\/figure>\n

Asur\u2019un (Sultan Selim\u2019e \u201cac\u0131mas\u0131z\u201d anlam\u0131na gelen \u201cYavuz\u201d s\u0131fat\u0131n\u0131n verilip bununla \u00f6v\u00fcn\u00fclmesini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131rcas\u0131na) \u201cAc\u0131mas\u0131z\u201d s\u0131fat\u0131 ad\u0131n\u0131n ba\u015f\u0131na konan imparatoru Asurna\u015firpal\u2019in (\u00f6l. M\u00d6 589?) \u201chizmetleri\u201d hakk\u0131nda \u015fu \u00f6rnek verilir. Asur\u2019un kuzeyindeki (olas\u0131l\u0131kla Anadolu\u2019daki) bir da\u011fl\u0131k b\u00f6lgeye seferinin kazan\u00e7lar\u0131, 40 sava\u015f arabas\u0131, 460 at, 50 kilo alt\u0131n, b\u00fcy\u00fck tutarlarda g\u00fcm\u00fc\u015f, kur\u015fun, bak\u0131r, 100 kap, 200 tava, 1000 giysi, 2000 s\u0131\u011f\u0131r, 500 koyun, 15.000 tutsak!(15)<\/sup> \u0130kinci Sargon (y\u00f6.722-705) ise Toroslardan k\u00f6rfeze t\u00fcm \u00fclkeleri fethedip k\u0131l\u0131c\u0131n\u0131 denizde y\u0131kamakla \u00f6v\u00fcnmektedir. Bir ba\u015fkald\u0131r\u0131y\u0131, y\u00f6neticisinin t\u00fcm soyunu \u201cbir \u00f6l\u00fc y\u0131\u011f\u0131n\u0131\u201dna d\u00f6n\u00fc\u015ft\u00fcr\u00fcp, \u00fclkedeki zeytinlikleri yak\u0131p, ba\u011flar\u0131 s\u00f6k\u00fcp hayvanlar\u0131n\u0131 telef ederek bast\u0131rd\u0131\u011f\u0131n\u0131 say\u0131larla anlatarak yazd\u0131r\u0131p tarihe ge\u00e7irtmi\u015f olur. \u00d6teki iki \u00f6rnek \u015f\u00f6yle:<\/p>\n

G\u0131lgam\u0131\u015f\u2019\u0131n timsah g\u00f6zya\u015flar\u0131: \u0130nsanl\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fcze (\u00e7iviyaz\u0131l\u0131 tabletlerde) kalabilen ilk roman\u0131 say\u0131lan G\u0131lgam\u0131\u015f Destan\u0131<\/em> i\u00e7inde, ba\u015frol Uruk kent devletinin varl\u0131\u011f\u0131n\u0131n \u00fc\u00e7te ikisi tanr\u0131, \u00fc\u00e7te biri insan say\u0131lan egemeni G\u0131lgam\u0131\u015f\u2019a verilmi\u015ftir. Kent halk\u0131n\u0131 Uruk\u2019un \u00fcnl\u00fc surlar\u0131n\u0131 yapt\u0131r\u0131rken angaryada \u00e7al\u0131\u015ft\u0131r\u0131rken ac\u0131mas\u0131z davranm\u0131\u015ft\u0131r. Ayr\u0131ca Uruk\u2019ta evlenen b\u00fct\u00fcn k\u0131zlar \u00fczerindeki egemene tan\u0131nan \u201cilk gece hakk\u0131\u201d ayr\u0131cal\u0131\u011f\u0131n\u0131 ba\u011f\u0131\u015flamay\u0131p \u00f6d\u00fcns\u00fcz kullanmaktaym\u0131\u015f. Halk tanr\u0131lara yakar\u0131r; tanr\u0131lar, G\u0131lgam\u0131\u015f\u2019\u0131 dizginlemek i\u00e7in, onun kadar g\u00fc\u00e7l\u00fc bir \u201corman adam\u0131\u201d yarat\u0131p g\u00f6nderirler. G\u0131lgam\u0131\u015f onu k\u00f6lesi, ayn\u0131 zamanda sevgilisi yapman\u0131n bir yolunu bulur.<\/p>\n

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G\u0131lgam\u0131\u015f (sa\u011fda) ve Enkidu.<\/figcaption><\/figure>\n

G\u0131lgam\u0131\u015f (o\u011flanc\u0131 olmal\u0131 ki) verimlilik tanr\u0131\u00e7as\u0131 \u0130\u015ftar\u2019\u0131n, kendine \u201ctohumlar\u0131n\u0131 vermesi\u201d iste\u011fini geri \u00e7evirmi\u015ftir. Onuru k\u0131r\u0131lan tanr\u0131\u00e7a babas\u0131ndan G\u00f6\u011f\u00fcn Bo\u011fas\u0131\u2019n\u0131 (G\u00fcne\u015f\u2019i) Uruk\u2019a g\u00f6ndermesini ister. G\u0131lgam\u0131\u015f Enkidu ile birlikte onu \u00f6ld\u00fcr\u00fcr. Ama ceza, nedense Enkidu\u2019ya kesilir. Enkidu \u00f6l\u00fcr. G\u0131lgam\u0131\u015f g\u00fcnlerce yas tutar, a\u011flar. Sonunda anla\u015f\u0131l\u0131yor ki, b\u00fct\u00fcn g\u00f6zya\u015flar\u0131 bir g\u00fcn Enkidu gibi \u201ctoprak olaca\u011f\u0131\u201d nedeniyle kendisine ac\u0131maktan beslenmi\u015ftir. Gerisi, G\u0131lgam\u0131\u015f\u2019\u0131n \u00f6l\u00fcms\u00fczl\u00fck otunu aray\u0131p, bulup, y\u0131lana kapt\u0131r\u0131\u015f\u0131 bildik \u00f6yk\u00fc.(16)<\/sup> \u00d6yk\u00fcn\u00fcn g\u00fcn\u00fcm\u00fczle ilgili yan\u0131 insan do\u011fas\u0131n\u0131n \u201cba\u015fkalar\u0131n\u0131n \u00f6l\u00fcm\u00fcne a\u011flar g\u00f6r\u00fcn\u00fcp kendi \u00f6l\u00fcm\u00fcne a\u011flayan\u201d evrensel bir e\u011filimini i\u015flemesinde, empatinin, ac\u0131man\u0131n bir bi\u00e7iminin ko\u015fullar\u0131n\u0131 ayd\u0131nlatmas\u0131nda yatmaktad\u0131r.<\/p>\n

Hammurabi\u2019nin vicdan\u0131?: Cezalar\u0131n s\u0131n\u0131flara g\u00f6re farkl\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve k\u0131sas ilkesiyle bedeni sakatlay\u0131c\u0131 cezalar\u0131n \u00f6ng\u00f6r\u00fcld\u00fc\u011f\u00fc toplumlar\u0131n y\u00f6neticilerinde empatinin ve vicdan\u0131n durumu yasa derlemelerinden \u00e7\u0131kar\u0131labilir. Birinci Babilonya imparatorlu\u011funun alt\u0131nc\u0131 egemeni Hammurabi\u2019nin (M\u00d6 1728-1686) derletti\u011fi \u201cHammurabi Yasalar\u0131\u201d \u00f6rnek olarak g\u00f6sterilebilir.<\/p>\n

G\u00fcne\u015f Tanr\u0131 \u015eama\u015f\u2019\u0131n kendisine verdi\u011fini s\u00f6yledi\u011fi tabletlerin Giri\u015f\u2019inde, adaletli bir y\u00f6netici olup, yasalar\u0131n\u0131 ezilen halk\u0131 korumak i\u00e7in \u00e7\u0131kard\u0131\u011f\u0131n\u0131 s\u00f6yleyerek \u00f6v\u00fcnmektedir. Bu nas\u0131l adalet, nas\u0131l yoksul halk\u0131 korumak, nas\u0131l bir vicdand\u0131r, g\u00f6relim: Tabletin 8. paragraf\u0131nda tanr\u0131ya ve saraya ait bir \u015feyi \u00e7alan\u0131n, \u00e7ald\u0131\u011f\u0131n\u0131n 30 kat\u0131n\u0131; halktan birinin mal\u0131n\u0131 \u00e7alan\u0131n 10 kat\u0131n\u0131 \u00f6deyece\u011fi yaz\u0131l\u0131d\u0131r. K\u00f6lelerin ka\u00e7mas\u0131n\u0131 [vicdan gere\u011fi] destekleyenlerin, onlar\u0131 saklayanlar\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 canlar\u0131 ile \u00f6deyecekleri (15. ve 16. paragraflarda) belirtilmi\u015ftir. Ba\u015fkas\u0131n\u0131 sevip kocas\u0131n\u0131 \u00f6ld\u00fcren kad\u0131n\u0131n, \u00f6lenin yak\u0131nlar\u0131n\u0131n eline verilip, kaz\u0131k \u00e7ak\u0131larak [neresine belirtilmemi\u015f!] cezaland\u0131r\u0131labilece\u011fi 153. paragrafta d\u00fczenlenmi\u015ftir. \u00c7e\u015fitli paragraflarda, babas\u0131na vuran o\u011flun elinin, \u00e7ocu\u011funu gere\u011fince emzirmeyen kad\u0131n\u0131n memesinin kesilmesi buyurulmaktad\u0131r. \u201cBu t\u00fcr cezalar\u0131 koyanlarda empati, vicdan geli\u015fmi\u015f olamaz\u201d diye d\u00fc\u015f\u00fcn\u00fcrken, \u201cg\u00f6ze g\u00f6z\u201d k\u0131sas ilkesi izlenen yasada (198. paragraf\u0131nda) halktan birinin g\u00f6z\u00fcn\u00fc \u00e7\u0131karan soylu s\u0131n\u0131ftansa 1 mina [25 kg] g\u00fcm\u00fc\u015f \u00f6deyerek kurtulabildi\u011fini okuyoruz. Demek ki yasa-koyucu, uygulay\u0131c\u0131, su\u00e7lanan soylu olunca, onunla empati yap\u0131p, vicdan\u0131, g\u00f6z\u00fcn\u00fcn \u00e7\u0131kar\u0131lmas\u0131ndan rahats\u0131z olabiliyormu\u015f!<\/p>\n

M\u0131s\u0131rdan iki \u00f6rnek<\/strong><\/p>\n

Tanr\u0131-kral anlay\u0131\u015f\u0131n\u0131n egemen oldu\u011fu M\u0131s\u0131r\u2019da Firavun\u2019un s\u00f6z\u00fc yasa say\u0131laca\u011f\u0131ndan, her an de\u011fi\u015ftirilebilecek yasalar\u0131 yaz\u0131yla saptaman\u0131n sorun yarataca\u011f\u0131 i\u00e7in olmal\u0131, yaz\u0131l\u0131 yasalar \u00e7\u0131kar\u0131lmam\u0131\u015ft\u0131r. Arkeologlar bug\u00fcne dek bir M\u0131s\u0131r yasa derlemesiyle kar\u015f\u0131la\u015fmam\u0131\u015flard\u0131r. Bu durumda, M\u0131s\u0131r k\u00fclt\u00fcr\u00fcnde empati durumlar\u0131n\u0131, vicdan sorunlar\u0131n\u0131 ba\u015fka kaynaklardan \u00e7\u0131karmak gerekmektedir. Onlardan biri \u201c\u00f6ted\u00fcnya yarg\u0131lamalar\u0131\u201d \u00f6tekisi y\u00fcksek memurlara seslenilen \u201cy\u00f6netsel ahlak\u201d \u00f6\u011f\u00fctleri diyebilece\u011fimiz metinlerdir.<\/p>\n

M\u0131s\u0131r\u2019\u0131n \u201c\u00d6l\u00fcler Kitab\u0131\u201d savunmalar\u0131nda beylerin tanr\u0131lar\u0131 kand\u0131rmas\u0131: M\u0131s\u0131r\u2019\u0131n \u201c\u00d6l\u00fcler Kitab\u0131\u201d olarak adland\u0131r\u0131lan hiyeroglif yaz\u0131l\u0131 metinler,(17)<\/sup> 18.-11. s\u00fclaleler (M\u00d6 yakla\u015f\u0131k 1800-1700 aras\u0131) s\u0131ras\u0131nda derlenip toparlanm\u0131\u015ft\u0131r. Metinler s\u00f6z konusu s\u00fcre i\u00e7inde \u00f6len yerel y\u00f6neticilerin \u00f6ted\u00fcnyada yap\u0131laca\u011f\u0131na inand\u0131klar\u0131 yarg\u0131lamada sunulmalar\u0131 i\u00e7in haz\u0131rlanm\u0131\u015ft\u0131r. Bunlarda, Firavunun ba\u011f\u0131\u015flad\u0131\u011f\u0131 \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc yitirmemek amac\u0131yla bu d\u00fcnya ya\u015famlar\u0131nda yapt\u0131klar\u0131n\u0131n hesab\u0131 verilmektedir.<\/p>\n

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Birinci Babilonya imparatorlu\u011funun alt\u0131nc\u0131 egemeni Hammurabi\u2019nin (M\u00d6 1728-1686) derletti\u011fi \u201cHammurabi Yasalar\u0131\u201dnda empati sadece soylu s\u0131n\u0131flarla.<\/figcaption><\/figure>\n

\u00c7o\u011funda, insanlara k\u00f6t\u00fcl\u00fck etmedikleri, uyruklar\u0131na bask\u0131 yapmad\u0131klar\u0131 ileri s\u00fcr\u00fclmektedir. Hizmet\u00e7ilerine k\u00f6t\u00fc davranmamakla; k\u0131tl\u0131kta ambarlar\u0131n\u0131 yoksullara a\u00e7makla; dulu, \u00f6ks\u00fcz\u00fc kollamakla (g\u00fcn\u00fcm\u00fcze dek s\u00fcrebilen bir deyi\u015fle \u201ct\u00fcy\u00fc bitmemi\u015f yetimin hakk\u0131n\u0131 yememek\u201d ile) \u00f6v\u00fcn\u00fclmektedir. Anla\u015f\u0131lan, resmi ideolojilerdeki gibi, yap\u0131lanlar\u0131n tam tersi s\u00f6ylenmektedir. Oysa bir mezar resminde vergi memurunun \u00fcr\u00fcn\u00fcn\u00fc saklayan \u00e7ift\u00e7iye i\u015fkence ederken, kar\u0131s\u0131n\u0131n tepsiyle meyve sunarak \u00f6fkesini yat\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 g\u00f6sterilmektedir:<\/p>\n

Ger\u00e7ekten, \u00d6l\u00fcler Kitab\u0131\u2019ndaki savunman\u0131n gerisindeki ama\u00e7 ve vicdans\u0131zl\u0131k, e\u015fitsizlik\u00e7i d\u00fczenin y\u0131k\u0131ld\u0131\u011f\u0131nda (M\u00d6 2013-2040 aras\u0131) fetret d\u00f6neminde do\u011fan durumdan yak\u0131nan Bilge Upuver\u2019in s\u00f6zlerinde \u015f\u00f6yle yans\u0131maktad\u0131r: \u201c\u00c7\u00f6l\u00fcn kabilleri her yerde M\u0131s\u0131rl\u0131 oldular… Vars\u0131llar yas tutuyor, yoksullar sevin\u00e7 i\u00e7inde. … Evin han\u0131mefendisinin \u00e7ocu\u011fu ile k\u00f6le k\u0131z\u0131n \u00e7ocu\u011fu bir tutuluyor. Prensler a\u00e7 a\u00e7\u0131k sokaklarda dola\u015f\u0131yorlar; [eski] hizmet\u00e7ilerine hizmet ediyorlar. M\u0131s\u0131r\u0131n tah\u0131l\u0131 ortak m\u00fclk olmu\u015f…\u201d<\/p>\n

\u201cKhati\u2019nin \u00d6\u011f\u00fctleri\u201d i\u00e7inde yans\u0131t\u0131lan vicdan\u0131n amac\u0131: Aristoteles\u2019in o\u011flunun ad\u0131n\u0131 koydu\u011fu Nikomakhos\u2019a Etik<\/em> yap\u0131t\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran (ama onun soyut, felsefi derinli\u011fiyle kar\u015f\u0131la\u015ft\u0131r\u0131lamayacak) bir metin, y\u00f6neticilere verilen pratik ahlak \u00f6\u011f\u00fctlerini i\u00e7ermektedir.<\/p>\n

\u201cDo\u011fru olan\u0131 yap. A\u011flayan\u0131n yas\u0131n\u0131 dindir. Dul kad\u0131n\u0131 [hangi anlamda?] soyma\u201d denmektedir. \u201cHi\u00e7bir adam\u0131 babas\u0131n\u0131n m\u00fclk\u00fcnden s\u00fcrme. Kimseyi gereksiz yere \u00f6ld\u00fcrme…\u201d(18)<\/sup> Bu t\u00fcr \u00f6\u011f\u00fctlerden sonra konan \u201cb\u00f6yle yaparsan ba\u015fta kal\u0131rs\u0131n\u201d s\u00f6z\u00fc amac\u0131n, \u201cvicdan\u0131n sesi\u201d y\u00f6n\u00fcnde davranmaktan \u00e7ok, \u201cd\u00fczenin s\u00fcrmesi\u201d, y\u00f6neticinin d\u00fczenini s\u00fcrd\u00fcrmesi oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Bir \u00f6rnek de Anadolu\u2019dan: Hititler\u2019de s\u0131n\u0131f\u0131na g\u00f6re vicdan<\/strong><\/p>\n

Mezopotamya yasa derlemeleri gelene\u011finin belki (Kuzey Mezopotamya\u2019daki) son halkas\u0131, gene \u00e7iviyaz\u0131l\u0131 tabletler \u00fczerinde yaz\u0131l\u0131 bulunan Hitit Yasa Derlemesi olsa gerekir.(19)<\/sup> M\u00d6 1350 dolaylar\u0131ndan gelen, 1907\u2019de bulunan derlemede de, adaletin ve vicdan\u0131n saatinin, toplumsal s\u0131n\u0131flara g\u00f6re h\u0131zlan\u0131p, yava\u015flay\u0131p ya da durdu\u011fu anla\u015f\u0131lmaktad\u0131r. Bunun i\u015fte birka\u00e7 ipucu:<\/p>\n

1. paragrafa g\u00f6re, tasarlayarak adam \u00f6ld\u00fcren ki\u015fi [\u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fcn yak\u0131nlar\u0131na] d\u00f6rt ki\u015fi (k\u00f6le) verir. \u201cOndan sonra serbesttir\u201d denir. Ama, tasarlanarak \u00f6ld\u00fcr\u00fclen bir k\u00f6le k\u0131zsa, (2. paragraftaki d\u00fczenlemeye g\u00f6re) sahibine iki k\u00f6le vermesi yetiyor.<\/p>\n

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Hitit yasalar\u0131nda da adaletin ve vicdan\u0131n saatinin, toplumsal s\u0131n\u0131flara g\u00f6re h\u0131zlan\u0131p, yava\u015flay\u0131p ya da durdu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/figcaption><\/figure>\n

Babilonya ve Asur yasalar\u0131nda, bol bol kar\u015f\u0131la\u015f\u0131lan k\u0131sas kural\u0131 gere\u011fi su\u00e7lunun bedenini sakatlama cezalar\u0131 yerine, Hitit yasalar\u0131nda (kat kat) mal, k\u00f6le, g\u00fcm\u00fc\u015f para cezalar\u0131 (tazminat) konmu\u015f. Ac\u0131maktan, vicdandan dolay\u0131 m\u0131? Yasalarda, bedensel cezaya yer verilen bir tek paragraf bulunmakla birlikte, buradaki anlay\u0131\u015f, empatinin, vicdan\u0131n, ac\u0131man\u0131n s\u0131n\u0131fsal s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir nitelikte: Yang\u0131n \u00e7\u0131karan k\u00f6le k\u0131z\u0131n [olas\u0131l\u0131kla kazayla olup olmad\u0131\u011f\u0131na bak\u0131lmaks\u0131z\u0131n] burnunun ve kulaklar\u0131n\u0131n bak\u0131r b\u0131\u00e7akla kesilece\u011fi, 99. paragrafta yaz\u0131l\u0131.<\/p>\n

Bir ba\u015fka ilgin\u00e7 cezaland\u0131rma (187.-200. paragraflar aras\u0131nda d\u00fczenlenen) hayvanlarla cinsel ili\u015fkide bulunanlara \u00f6l\u00fcm cezas\u0131n\u0131n \u00f6ng\u00f6r\u00fclmesi. Ama bu cezay\u0131 kral\u0131n ba\u011f\u0131\u015flayabilece\u011fi de belirtilmi\u015f. B\u00f6yle bir \u015fiddetli cezan\u0131n tek kurald\u0131\u015f\u0131, at ile cinsel ili\u015fkiyle ilgili. Yayg\u0131nl\u0131\u011f\u0131ndan m\u0131, at sahibi olan soylular aras\u0131nda yayg\u0131nl\u0131\u011f\u0131ndan m\u0131, ata verdikleri b\u00fcy\u00fck \u00f6nemle ona duyulan sempatiyi empatiyle kar\u015f\u0131lamaktan m\u0131, belli de\u011fil. Hi\u00e7 de\u011filse benim bilgim yok bu konuda.<\/p>\n

\u0130brani tarihinden, Tevrat\u2019a yans\u0131yan sava\u015f, empati, vicdan anlay\u0131\u015f\u0131 \u00f6rnekleri<\/strong><\/p>\n

\u00c7ift s\u00fctuna s\u0131k ara sat\u0131rla bine yak\u0131n Tevrat<\/em> sayfalar\u0131nda, \u201c\u0130braniler\u201d ile ba\u015flay\u0131p \u201cYahudiler\u201de uzanan tarihleriyle ilgili bilgiler de bulunur. Bunlarda y\u00f6neticilerine ve uyruklar\u0131na \u00f6rnek olu\u015fturmu\u015f pek \u00e7ok sava\u015f, empati, vicdan anlay\u0131\u015f\u0131 yans\u0131t\u0131lm\u0131\u015f bulunmaktad\u0131r.<\/p>\n

\u201cOrdular\u0131n Rabbi\u201dnin ac\u0131mas\u0131 olur mu?<\/strong>: Her \u015feyden \u00f6nce, ad\u0131 \u201cOrdular\u0131n Rabbi\u201d konan bir tanr\u0131dan (ki bu, onun buyruklar\u0131n\u0131n gere\u011fini yerine getirmek i\u00e7in \u00e7\u0131rp\u0131nan dincilerinden, yani din adamlar\u0131ndan, y\u00f6neticilerinden ve s\u0131radan sofular\u0131ndan demektir) vicdan beklenebilir mi? Kendimize sorup kaynaklardan ara\u015ft\u0131rmak gerekir. Musa\u2019n\u0131n yerle\u015fme ve uygarla\u015fma ama\u00e7l\u0131 bir kabileler konfederasyonu olu\u015fturdu\u011funu san\u0131yorum. \u0130pu\u00e7lar\u0131 bu y\u00f6nde. Birli\u011fi sa\u011flamak i\u00e7in, kabile tanr\u0131lar\u0131 yerine Yehova\u2019y\u0131 dayatt\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor.<\/p>\n

\u201cAlt\u0131n buza\u011f\u0131\u201d \u00f6yk\u00fcs\u00fcnde, Yehova\u2019ya inan\u00e7tan ayr\u0131lma giri\u015fimine kat\u0131lanlar\u0131n ac\u0131mas\u0131zca harcand\u0131\u011f\u0131 anlat\u0131l\u0131yor. Musa, kendine ba\u011fl\u0131 kalanlar\u0131 yan\u0131na \u00e7a\u011f\u0131r\u0131p, alt\u0131n buza\u011f\u0131ya tap\u0131nanlar\u0131 k\u0131l\u0131\u00e7tan ge\u00e7irmelerini buyuruyor. \u201cHerkes kendi karde\u015fini, herkes kendi kom\u015fusunu \u00f6ld\u00fcrs\u00fcn\u201d buyru\u011fu yerine getirildi\u011finde sonu\u00e7, \u201cO g\u00fcn halktan \u00fc\u00e7 bin kadar adam d\u00fc\u015ft\u00fc\u201d(20)<\/sup> s\u00f6z\u00fcyle \u00f6zetleniyor.<\/p>\n

Bu \u00f6yk\u00fc, toplulu\u011fun birli\u011fi, y\u00f6neticinin egemenli\u011fi tehlikede g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, ba\u015fkald\u0131r\u0131ya tanr\u0131 ad\u0131na giri\u015filmi\u015f olsa bile, sava\u015flarda, i\u00e7sava\u015flarda empatinin bast\u0131r\u0131l\u0131p, vicdan\u0131n sesinin kesilebildi\u011fini g\u00f6steriyor. Bu tutum, \u0130branilerin sonraki tarihlerinde izlenecek (g\u00fcn\u00fcm\u00fcze kadar s\u00fcrebilecek) bir \u00f6rnek olarak de\u011ferlendirilebilir. Ba\u015fka halklar\u0131n tarihlerinde de benzeri durumlarda benzeri tutumlar\u0131n tak\u0131n\u0131ld\u0131\u011f\u0131 biliniyor.<\/p>\n

\"\"
Dina ile \u015eekem \u00f6yk\u00fcs\u00fcn\u00fc anlatan \u00e7izim.<\/figcaption><\/figure>\n

\u201cDina ile \u015eekem\u201d \u00f6yk\u00fcs\u00fc: \u0130nan\u00e7lar ile \u00e7\u0131karlar \u00f6rt\u00fc\u015f\u00fcnce vicdan\u0131n sesi i\u015fitilmez olur<\/strong>: Tevrat<\/em> i\u00e7indeki bu \u00f6yk\u00fcde (Tekvin\/Yarat\u0131l\u0131\u015f 34:1-31de) anlat\u0131lanlar \u015f\u00f6yle: Yerle\u015fik bir halk\u0131n beyinin o\u011flu \u015eekem, yak\u0131nlar\u0131na kamp kuran g\u00f6\u00e7ebe \u00e7oban bir \u0130brani kabilesinin k\u0131z\u0131 Dina ile ili\u015fki kurar. Babas\u0131n\u0131, evlenmelerine izin verilmesini rica etmesi i\u00e7in k\u0131z\u0131n babas\u0131na g\u00f6nderir. \u201cS\u00fcnnetsiz halka k\u0131z vermeyiz\u201d bahanesiyle, yaln\u0131z \u015eekem\u2019in de\u011fil, \u00e7ocuk, yeti\u015fkin b\u00fct\u00fcn erkeklerinin s\u00fcnnet olmas\u0131 ko\u015fulu getirilir. Sonra \u00f6yk\u00fcde s\u00fcnnet ac\u0131s\u0131 i\u00e7inde k\u0131vranmalar\u0131 f\u0131rsat bilinip, hepsinin \u00f6ld\u00fcr\u00fcl\u00fcp, mallar\u0131n\u0131n ya\u011fmalan\u0131p ka\u00e7\u0131ld\u0131\u011f\u0131 anlat\u0131l\u0131r. Dina\u2019n\u0131n babas\u0131 Yakup, yap\u0131lanlar\u0131 (vicdan azab\u0131ndan de\u011fil) \u201cBu \u00fclkede ya\u015fayan halklar\u0131 bana d\u00fc\u015fman ettiniz… Say\u0131ca az\u0131z. E\u011fer birle\u015fir, bana sald\u0131r\u0131rlarsa, ailemle birlikte yok olurum\u201d diye k\u0131nar. O\u011fullar\u0131 yapt\u0131klar\u0131n\u0131, \u201cK\u0131zkarde\u015fimize bir fahi\u015fe gibi davranmal\u0131 m\u0131yd\u0131?\u201d diye savunurlar.<\/p>\n

\"\"Klasik \u00e7a\u011f Yunan\u2019\u0131ndan ve Roma\u2019s\u0131ndan iki \u00f6rnek<\/strong><\/p>\n

Klasik \u00e7a\u011f uygar toplumlar\u0131nda, inan\u00e7lara dayand\u0131r\u0131lan dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yan\u0131 s\u0131ra (kimi \u00e7evrelerde onun yerine) akla dayand\u0131r\u0131lan bir ideoloji i\u015flevi de g\u00f6ren felsefi d\u00fc\u015f\u00fcn\u00fc\u015f belirir. Bu ortamda, bir\u00e7ok bilgi alan\u0131nda oldu\u011fu gibi, ahlak, vicdan sorunlar\u0131na da, rasyonel, soyut, felsefi yakla\u015f\u0131mlar (ahlak felsefesi) geli\u015ftirilir. Onlara \u201cVicdan Anlay\u0131\u015flar\u0131\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u015f\u00f6yle bir de\u011finilip ge\u00e7ilecekse de burada, s\u00f6z konusu d\u00fc\u015f\u00fcncelerin g\u00fcnl\u00fck davran\u0131\u015f pratiklerini nas\u0131l etkileyebildi\u011fi \u015fu iki \u00f6rnekte izlenebilir:<\/p>\n

Sokrates\u2019in i\u00e7ti\u011fi \u015fehitlik \u015ferbeti miydi bald\u0131ran \u015furubu mu?: Sokrates (M\u00d6 449-399), zaman\u0131nda Atina\u2019n\u0131n y\u00f6netiminin \u201cdemos\u201d denen s\u0131radan kentta\u015flar\u0131n denetimine girmesinden rahats\u0131zd\u0131. Bilginin erdem oldu\u011fu g\u00f6r\u00fc\u015f\u00fcyle Atina\u2019n\u0131n da iyi e\u011fitim alm\u0131\u015f, y\u00f6netim bilgisi edinmi\u015f, erdemli (a\u00e7\u0131k\u00e7a s\u00f6ylemese de aristokrat) ki\u015filerce y\u00f6netilmesinden yanayd\u0131. Gemiler nas\u0131l s\u0131radan tayfalara teslim edilmiyorsa, Atina kenti devletinin d\u00fcmeninin de her meslekten kurayla se\u00e7ilmi\u015f s\u0131radan kentta\u015flara teslim edilmemeliydi. Halk\u0131n partisinin y\u00f6neticilerinin y\u00f6netim bilgisinden yoksun oldu\u011funu, onlarla giri\u015fti\u011fi sohbet g\u00f6r\u00fcn\u00fcml\u00fc tart\u0131\u015fmalarda kan\u0131tlama al\u0131\u015fkanl\u0131\u011f\u0131 geli\u015ftirdi. Yapt\u0131\u011f\u0131 tart\u0131\u015fmalar\u0131 aristokrat \u00e7ocuklar\u0131 da izleyerek e\u011fleniyorlard\u0131. \u00c7\u00fcnk\u00fc Sokrates, ak\u0131ll\u0131ca d\u00fczenlenmi\u015f sorular\u0131yla, demokrat politikac\u0131lar\u0131 \u00e7eli\u015fkilere d\u00fc\u015f\u00fcrerek onlarla alay ediyordu. Onlar\u0131n, de\u011fil y\u00f6netimin, kendi zanaatlar\u0131n\u0131n bilgisini bile do\u011fru d\u00fcr\u00fcst edinmediklerini g\u00f6steriyordu.<\/p>\n

Ele\u015ftirileri, ilerde \u201cdo\u011frudan demokrasi\u201d denecek y\u00f6netim bi\u00e7iminin temellerine y\u00f6nelikti. Tart\u0131\u015fmalar\u0131nda edindi\u011fi d\u00fc\u015fmanlar\u0131 bunu g\u00f6r\u00fcp Sokrates\u2019i Halk Mahkemesi (301 ya da 5001 \u00fcyeli halk j\u00fcrisi) \u00f6n\u00fcne \u00e7\u0131kar\u0131p yarg\u0131lad\u0131lar. \u201cAtina tanr\u0131lar\u0131na sayg\u0131s\u0131zl\u0131kla yeni tanr\u0131lar sunuyor\u201d diye dinsizlik ve \u201cgen\u00e7lerin akl\u0131n\u0131 ve (o\u011flanc\u0131l\u0131k imas\u0131yla) ahl\u00e2k\u0131n\u0131 bozuyor\u201d diye ahlaks\u0131zl\u0131k savlar\u0131yla \u00f6l\u00fcm\u00fcne karar \u00e7\u0131kartt\u0131lar.<\/p>\n

\u201cBa\u015f\u0131m\u0131za yeni tanr\u0131lar \u00e7\u0131karacak\u201d su\u00e7lamas\u0131n\u0131n dayana\u011f\u0131, Sokrates\u2019in s\u0131k s\u0131k i\u00e7indeki \u201cDaimon\u201d dedi\u011fi bir sese dan\u0131\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemesiydi. S\u00f6z\u00fcn\u00fc etti\u011fi Daimon asl\u0131nda, sa\u011fduyusundan, sezgilerinden, k\u0131sacas\u0131 vicdan\u0131ndan ba\u015fka bir \u015fey de\u011fildi. Bunu anlatamad\u0131\u011f\u0131 gibi, \u00f6\u011frencilerin ka\u00e7\u0131rma \u00f6nerisini kabul etmedi. Ne de Atina\u2019da, g\u00f6renek oldu\u011fu gibi, Halk Mahkemesi \u00f6n\u00fcne kar\u0131s\u0131n\u0131 \u00e7ocuklar\u0131n\u0131 \u00e7\u0131kar\u0131p, a\u011flay\u0131p yalvarmalar\u0131yla j\u00fcri \u00fcyelerinin vicdanlar\u0131na seslenerek cezas\u0131n\u0131 \u00f6nleme yolunu tuttu. \u00c7evresindeki aristokrat gen\u00e7lerden biri ve \u00f6\u011frencisi olan Platon\u2019un anlatt\u0131klar\u0131na g\u00f6re, bald\u0131ran zehirini \u201ctiksinmeden, son yudumuna kadar\u201d i\u00e7erek \u00f6l\u00fcme raz\u0131 oldu.<\/p>\n

Bu tutumunun gerek\u00e7esi, gene Platon\u2019un Sokrates\u2019in Savunmas\u0131<\/em> adl\u0131 yaz\u0131s\u0131nda aktard\u0131\u011f\u0131na g\u00f6re \u015fuydu: \u201cAtina\u2019n\u0131n yasalar\u0131 i\u015fime yararken yararland\u0131m, zarar\u0131ma oldu\u011fu zaman onlara uymaktan ka\u00e7\u0131nmam kentta\u015fl\u0131\u011fa s\u0131\u011fmaz.\u201d(21)<\/sup> Anla\u015f\u0131lan b\u00f6yle bir tutars\u0131zl\u0131\u011f\u0131 vicdan\u0131na s\u0131\u011fd\u0131ramam\u0131\u015f!<\/p>\n

\"\"
Sokrates\u2019in i\u00e7ti\u011fi \u015fehitlik \u015ferbeti miydi, bald\u0131ran \u015furubu mu? (\u201cSocrates\u2019in \u00d6l\u00fcm\u00fc\u201d, J. L. David)<\/figcaption><\/figure>\n

\u00d6l\u00fcme katlan\u0131\u015f gerek\u00e7esi bununla bitmiyor. \u201cHem ben \u00f6lm\u00fcyorum, ruhum yeni bir ya\u015fama ba\u015fl\u0131yor.\u201d Bu son s\u00f6z\u00fc, inan\u00e7lar, de\u011ferler, d\u00fc\u015f\u00fcnceler u\u011fruna \u00f6l\u00fcm\u00fcn g\u00f6ze al\u0131nd\u0131\u011f\u0131 \u00f6v\u00fclesi (ama etkin de\u011fil edilgin) bir vicdan tepkisi olarak de\u011ferlendirilebilir. Ancak, benzeri bir tepkiyi, ge\u00e7mi\u015fte M\u0131s\u0131r\u2019da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u00f6l\u00fcms\u00fczl\u00fck umuduyla g\u00f6sterenler \u00e7\u0131km\u0131\u015ft\u0131r. Gelecekte, Ha\u00e7l\u0131 Ak\u0131nlar\u0131 s\u0131ras\u0131nda,(22)<\/sup> ve g\u00fcn\u00fcm\u00fczde cihad\u00e7\u0131 ak\u0131mlarda, kendini kurban verme bi\u00e7imindeki vicdani tepki, cennete kapa\u011f\u0131 atma d\u00fc\u015f\u00fcncesine dayand\u0131r\u0131lacaksa, ahlak a\u00e7\u0131s\u0131ndan pek i\u00e7 ac\u0131c\u0131 bir tutum olarak g\u00f6r\u00fclmeyebilir. \u201c\u0130man\u0131 b\u00fct\u00fcn\u201d saflar\u0131n, kendisiyle birlikte (\u201cg\u00f6z\u00fcm\u00fc k\u0131rpmadan\u201d denir ama ben hi\u00e7 de \u00f6yle sanm\u0131yorum) onlarca, y\u00fczlerce ki\u015fiyi cehenneme s\u00fcr\u00fckleyebilmesi gibi vicdans\u0131z davran\u0131\u015flar\u0131n gerek\u00e7esi olarak g\u00f6sterilebildi\u011fi \u00f6rnekleri \u00e7a\u011fr\u0131\u015ft\u0131rabilir.<\/p>\n

Sokrates, ahlak ile ilgili bir ba\u015fka d\u00fc\u015f\u00fcncesini \u201ckendini bil\u201d lakonik (k\u0131sa \u00f6zl\u00fc) s\u00f6z\u00fcyle dile getirmi\u015fti. Bu s\u00f6z\u00fc ki\u015finin kendisiyle empati yapmas\u0131n\u0131n bir \u00f6rne\u011fi olarak g\u00f6r\u00fcl\u00fcp g\u00f6sterilebilir. B\u00f6yle bir empati, ki\u015finin ge\u00e7mi\u015fte yapt\u0131klar\u0131n\u0131 an\u0131msay\u0131p kendini yarg\u0131lamas\u0131 sonucunda, o kimsenin gelecekte baz\u0131 \u015feyleri yap\u0131p baz\u0131 \u015feyleri yapmamas\u0131 gerekti\u011fi sonucuna (vicdan hesapla\u015fmas\u0131na) varabilir. Bunun ki\u015fiyi o y\u00f6nde eyleme, davran\u0131\u015fa haz\u0131rlayabilece\u011fi s\u00f6ylenebilir.<\/p>\n

Senaca\u2019n\u0131n k\u00f6lelerle empati kurulmas\u0131n\u0131 isteyi\u015fi: \u201cLucius\u2019a K\u0131rkyedinci Mektup\u201d olarak bilinen yaz\u0131s\u0131nda Senaca, (M\u00d6 4 – MS 65) vicdan sorunlar\u0131na empati ile yakla\u015fmaktad\u0131r: Zaman\u0131n \u00f6zg\u00fcr Roma yurtta\u015flar\u0131n\u0131n \u201cher k\u00f6le bir d\u00fc\u015fman\u201d s\u00f6z\u00fcn\u00fc do\u011fru bulmaz: \u201cK\u00f6leler bizim d\u00fc\u015fman\u0131m\u0131z de\u011fildir, biz onlar\u0131 kendimize d\u00fc\u015fman ediyoruz\u201d der. Ancak k\u00f6lelik kurumuna kar\u015f\u0131 \u00e7\u0131kmaz. Yaln\u0131zca, k\u00f6lelere insanca [empatiyle] davran\u0131lmamas\u0131na kar\u015f\u0131 \u00e7\u0131kar: \u201cOnlar k\u00f6ledir diyecekler ama onlar ayn\u0131 zamanda insand\u0131r\u201d der. Sonra, efendilerden k\u00f6lelerine kar\u015f\u0131 sevecen [sempatiyle] davranmalar\u0131n\u0131, kaba davranmamalar\u0131n\u0131 bekler. Onlarla konu\u015fmalar\u0131n\u0131, hatta birlikte yemek yemelerini \u00f6\u011f\u00fctler. Sonra da, onlara \u201cgidin \u00f6zg\u00fcrs\u00fcn\u00fcz\u201d demesini bekliyorsan\u0131z, \u00e7ok beklersiniz. Efendilerin k\u00f6leleri kendilerine seviyle ba\u011flamalar\u0131n\u0131 ister. K\u00f6lelerle empati konusunda bir ad\u0131m daha atar: \u201cBiz de onlar kadar yazg\u0131n\u0131n elinde oldu\u011fumuza g\u00f6re, onlar gibi birer k\u00f6le de\u011fil miyiz?… K\u00f6le olmayan birini g\u00f6ster, kimi \u015fehvetin, kimi a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn, herkes umudun herkes korkunun k\u00f6lesidir.\u201d(23)<\/sup> Burada, empatinin bir t\u00fcr\u00fcn\u00fcn, s\u0131n\u0131fl\u0131 toplumda duyulmu\u015f olabilecek bir gereksinim olarak geli\u015ftirildi\u011fi yorumuma bir destek g\u00f6rmekteyim.<\/p>\n

\u00d6TED\u00dcNYACI D\u0130NSEL VE BUD\u00dcNYACI LA\u0130K V\u0130CDAN ANLAYI\u015eLARI<\/strong><\/h4>\n

Sava\u015f kuramlar\u0131n\u0131n dine, do\u011faya, toplumsal\/tarihsel olgulara dayand\u0131r\u0131ld\u0131\u011f\u0131 \u00fc\u00e7 k\u00fcmede toplanabilece\u011fi gibi, vicdan kuramlar\u0131n\u0131n, vicdan\u0131n kayna\u011f\u0131 ak\u0131lda, duygularda, inan\u00e7larda g\u00f6r\u00fclen \u00fc\u00e7 k\u00fcme i\u00e7inde s\u0131n\u0131fland\u0131r\u0131labilece\u011fi s\u00f6ylenebilir.<\/p>\n

Sokrates\u2019in \u201cDaimon\u201d ve \u201cErdem\u201d kavramlar\u0131 \u00f6rne\u011fiyle felsefede vicdan anlay\u0131\u015f\u0131<\/strong><\/p>\n

Bir\u00e7ok konuda oldu\u011fu gibi ahlak konusunda da d\u00fc\u015f\u00fcnsel sorunlara ilk kez Eski Yunan filozoflar\u0131nca kuramsal (felsefi) d\u00fczeyde yakla\u015f\u0131lm\u0131\u015ft\u0131r. Felsefeye bir girildi mi ondan kolay kolay duru bir sonuca var\u0131larak \u00e7\u0131k\u0131lamayaca\u011f\u0131 bahanesiyle (asl\u0131nda bilgi birikimimin ve derginin sayfalar\u0131n\u0131n yetersiz oldu\u011funa dayanarak) bu i\u015fe kalk\u0131\u015fmayaca\u011f\u0131m. \u00d6rne\u011fin Yunan\u2019dan yaln\u0131zca Sokrates\u2019in vicdan \u00fczerine d\u00fc\u015f\u00fcncesinin ipu\u00e7lar\u0131n\u0131 vererek yetinece\u011fim.<\/p>\n

Sokrates\u2019in yarg\u0131lanmas\u0131 s\u0131ras\u0131ndaki ahlak prati\u011fini g\u00f6rm\u00fc\u015ft\u00fck. Bu prati\u011fin alt\u0131nda, kuramsal d\u00fczeyde bir \u201cvicdan\u201d anlay\u0131\u015f\u0131 bulunuyordu. Su\u00e7lanmas\u0131nda bahane olarak kullan\u0131lan \u201cAtina\u2019n\u0131n tanr\u0131lar\u0131na sayg\u0131s\u0131zl\u0131k edip yeni tanr\u0131lar uydurmak\u201d sav\u0131n\u0131n dayana\u011f\u0131, i\u00e7indeki Daimon ile konu\u015fmas\u0131yd\u0131. Kar\u015f\u0131 oldu\u011fu Atina kurra demokrasisinin kurrayla saptanm\u0131\u015f Halk Mahkemesi j\u00fcrisinin karar\u0131na \u201ci\u015fime gelince yararland\u0131\u011f\u0131m Atina yasalar\u0131 i\u015fime gelmeyince ka\u00e7mam uygun olmaz\u201d diye boyun e\u011fip bald\u0131ran \u015ferbetini i\u00e7erek, i\u00e7indeki Daimon\u2019un sesine uydu\u011funu eylemiyle g\u00f6stermi\u015fti.<\/p>\n

Konu\u015ftu\u011funu s\u00f6yledi\u011fi \u201ci\u00e7indeki ses\u201d Daimon ile ama\u00e7lad\u0131\u011f\u0131 \u201cvicdan\u0131n sesi\u201d idi. Buradan Sokrates\u2019in vicdan\u0131, ki\u015finin bir \u201ci\u00e7 d\u00fc\u015f\u00fcnme\u201d giri\u015fimi, \u201cde\u011ferleri, do\u011frular\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 durum\u201d(24)<\/sup> hakk\u0131nda bir de\u011ferlendirme yapma, sonunda ahlak\u00e7a en uygun davran\u0131\u015f\u0131 g\u00f6sterme (vicdan\u0131n sesini dinleme) olarak anlad\u0131\u011f\u0131 \u00e7\u0131karsanabilir.<\/p>\n

Sokrates\u2019in Daimon \u00fczerine d\u00fc\u015f\u00fcnceleri, bireysel ama akla dayand\u0131rd\u0131\u011f\u0131 bir vicdan anlay\u0131\u015f\u0131n\u0131 sergiler. Onun erdem ile ilgili s\u00f6ylediklerinde ise, vicdan\u0131n toplumsal kayna\u011f\u0131 hakk\u0131ndaki g\u00f6r\u00fc\u015flerinin ipu\u00e7lar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Erdemin bilgiyle, iyinin k\u00f6t\u00fcden ay\u0131rt edilmesi (ahlak) olana\u011f\u0131n\u0131 sa\u011flayabilecek t\u00fcrden bir bilgiyle elde edilebilece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. Ahlak\u0131, \u00f6rt\u00fcl\u00fc olarak, (duygulara, inan\u00e7lara de\u011fil) akla dayand\u0131rd\u0131\u011f\u0131 s\u00f6ylenebilir. Bunu \u201ckimse bilerek k\u00f6t\u00fcl\u00fck etmez\u201d \u00f6yleyse \u201ck\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 bilgisizliktir\u201d d\u00fc\u015f\u00fcncelerinden de \u00e7\u0131karabiliriz. Bu d\u00fc\u015f\u00fcncelerinde, su\u00e7lulu\u011fu, su\u00e7lular\u0131n do\u011fu\u015ftan k\u00f6t\u00fcl\u00fckleri, g\u00fcnahk\u00e2rl\u0131klar\u0131 gibi nedenlere de\u011fil, bilgisizliklerine ba\u011flamas\u0131 anlaml\u0131d\u0131r. B\u00f6ylece vicdan\u0131n hem (Daimon metaforundaki gibi) bireysel kayna\u011f\u0131n\u0131, hem toplumsal kaynaklar\u0131n\u0131 dile getirmi\u015f olur. Bunlar\u0131n hem kendisiyle, hem de erdemsizliklerinin nedenini kavramas\u0131na yol a\u00e7an su\u00e7lularla empatiye girmesinin sonucu oldu\u011fu da s\u00f6ylenebilir.<\/p>\n

D\u0130NSEL D\u00dc\u015e\u00dcN\u00dc\u015eTE V\u0130CDAN ANLAYI\u015eI<\/strong><\/h4>\n

Dinler asl\u0131nda (ak\u0131l, d\u00fc\u015f\u00fcnce de\u011fil) duygu ve inan\u00e7 dizgeleridir. B\u00f6yle do\u011fan dinlerde, felsefenin ve akl\u0131n ele\u015ftirileri y\u00f6neltildi\u011finde, dinciler, dinin d\u00fc\u015f\u00fcnsel savunucular\u0131 olan dinci filozoflar, inan\u00e7lar\u0131 bir de rasyonel temellere (akla) dayand\u0131rma yoluna (sonradan) giderler. B\u00f6yle bir tutumun yaratabilece\u011fi i\u00e7 \u00e7eli\u015fkiler, dinci ahlak ve vicdan anlay\u0131\u015f\u0131n\u0131n ele\u015ftirilmesine bol bol f\u0131rsat sunacakt\u0131r.<\/p>\n

Augustinus\u2019ta Adem\u2019in g\u00fcnah\u0131n\u0131 kal\u0131tm\u0131\u015f lanetli insan anlay\u0131\u015f\u0131<\/strong><\/p>\n

H\u0131ristiyan inan\u00e7lar\u0131n\u0131 felsefi, rasyonel temellere dayand\u0131rma \u00e7abas\u0131n\u0131 ilk g\u00f6steren d\u00fc\u015f\u00fcn\u00fcr Augustinus (355-430) olmu\u015ftur. Augustinus\u2019un \u201ckal\u0131tsal ilk g\u00fcnah\u201d kavram\u0131, insan\u0131n do\u011fu\u015ftan g\u00fcnahk\u00e2rl\u0131\u011f\u0131na inan\u00e7 nedeniyle, su\u00e7lu g\u00f6r\u00fclenlere empatiyle yakla\u015fma olana\u011f\u0131n\u0131 t\u00fcmden ortadan kald\u0131rm\u0131\u015ft\u0131r.<\/p>\n

\"\"
Augustinus\u2019un \u201cvicdan anlay\u0131\u015f\u0131\u201d, vicdan\u0131n, Tanr\u0131\u2019n\u0131n insana arma\u011fan\u0131 oldu\u011fudur.<\/figcaption><\/figure>\n

Augustinus, gen\u00e7li\u011finde H\u0131ristiyanl\u0131\u011f\u0131 b\u0131rak\u0131p paganl\u0131ktan mani\u015feizme bir\u00e7ok inanca girip \u00e7\u0131km\u0131\u015f biriydi. H\u0131ristiyanl\u0131\u011fa gecikmi\u015f d\u00f6n\u00fc\u015f\u00fcn\u00fcn hesab\u0131n\u0131 \u0130tiraflar<\/em> adl\u0131 yap\u0131t\u0131nda \u015f\u00f6yle veriyor: \u201c\u0130\u00e7imde homurdanan vicdan\u0131m\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131r\u0131l\u00e7\u0131plak \u00e7\u0131kmas\u0131 gereken g\u00fcn geldi\u011finde (\u0130slam\u2019\u0131n \u201cdilsiz \u015feytan\u201d kavram\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran bir deyi\u015fle) \u2018dilim nerede?\u2019 dedim. B\u00f6ylece i\u00e7im i\u00e7imi kemirdi ve korkun\u00e7 bir utan\u00e7la ve \u015fiddetle sars\u0131ld\u0131m.\u201d Bu s\u00f6zleri kendisini tam bir vicdan sorgusundan ge\u00e7irdi\u011fini g\u00f6sterir.(25)<\/sup> Ayn\u0131 zamanda ahlak felsefesini (Sokrates\u2019in yapt\u0131\u011f\u0131 gibi) akla dayand\u0131r\u0131rken onu H\u0131ristiyan inan\u00e7lar\u0131yla uzla\u015ft\u0131rmaya \u00e7al\u0131\u015faca\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

Augustinus\u2019a g\u00f6re, tanr\u0131 yetkin yarat\u0131c\u0131d\u0131r. Bu inan\u00e7tan t\u00fcmdengelimle, onun yapt\u0131\u011f\u0131 her i\u015fin, yaratt\u0131\u011f\u0131 her varl\u0131\u011f\u0131n yetkin olaca\u011f\u0131 sonucunu \u00e7\u0131kar\u0131r. Kan\u0131t m\u0131 istiyorsunuz? Evreni ve canl\u0131lar\u0131 6 g\u00fcnde yaratm\u0131\u015ft\u0131r. Ve 6, \u00e7arpanlar\u0131n\u0131n toplam\u0131 kendine e\u015fit (1x2x3=1+2+3) tek yetkin say\u0131d\u0131r. \u201cPeki bir de yaratt\u0131klar\u0131na bakal\u0131m. Bu d\u00fcnyada yads\u0131namaz k\u00f6lelik var, e\u015fitsizlik var. Bunlar\u0131n ac\u0131s\u0131n\u0131 \u00e7eken insanlar var. Onlar\u0131 da yetkin mi sayaca\u011f\u0131z? Bu etik sorunu, bu vicdan sorununu nas\u0131l yan\u0131tlayabilir? \u00c7eli\u015fkiyi, Tanr\u0131\u2019n\u0131n egemen oldu\u011fu (sonsuz) G\u00f6k Devleti, \u015eeytan\u2019\u0131n (ge\u00e7ici) egemenlik s\u00fcrd\u00fc\u011f\u00fc Yer Devleti ayr\u0131m\u0131 alegorisiyle a\u015fmaya \u00e7al\u0131\u015f\u0131r. Tanr\u0131 insanlar\u0131 (yery\u00fcz\u00fcne s\u00fcrg\u00fcn edilmelerinden \u00f6nce) \u00f6zg\u00fcr irade verip e\u015fit yaratm\u0131\u015ft\u0131. Ama atalar\u0131 Adem ile Havva Tanr\u0131\u2019n\u0131n \u201cyemeyin\u201d buyurdu\u011fu yasak meyveyi yiyip, \u00f6zg\u00fcr iradelerini [o nas\u0131l \u00f6zg\u00fcr irade ise?] kullanamay\u0131p, \u015eeytan\u2019\u0131n g\u00f6sterdi\u011fi k\u00f6t\u00fc yola d\u00fc\u015f\u00fcp, g\u00fcnaha girdiler. Dolay\u0131s\u0131yla, cezaland\u0131r\u0131l\u0131p Tanr\u0131\u2019n\u0131n krall\u0131\u011f\u0131ndan s\u00fcr\u00fcld\u00fcler. \u00dcstelik bu ilk g\u00fcnah, kal\u0131tsal olup soylar\u0131na ge\u00e7mektedir. \u0130\u015fte yery\u00fcz\u00fcndeki k\u00f6t\u00fcl\u00fckler, k\u00f6lelik olsun, zorbal\u0131k olsun, e\u015fitsizlikler olsun, ac\u0131lar olsun, k\u00f6t\u00fcl\u00fckler, Tanr\u0131\u2019n\u0131n buyru\u011funun de\u011fil, \u015feytan\u0131n ba\u015ftan \u00e7\u0131karmas\u0131n\u0131n izlenmi\u015f olmas\u0131n\u0131n sonucudur.<\/p>\n

Vicdan\u0131 akla dayand\u0131ran bir kimse \u201cvicdan bunun neresinde?\u201d diyecektir. Vicdan\u0131, inan\u00e7lar\u0131yla s\u0131n\u0131rl\u0131 kalan, bilim sanc\u0131l\u0131 do\u011fuma \u00e7\u00f6z\u00fcm getirdi\u011finde (laik ahlak anlay\u0131\u015f\u0131na sahip bir kocan\u0131n tersine) Kutsal Kitap<\/em>\u2019taki ilgili \u015fu pasaj\u0131 okuyarak, kar\u0131s\u0131n\u0131 do\u011fal do\u011fuma zorlayabilecektir: \u201cZahmetini ve gebeli\u011fini ziyadesiyle \u00e7o\u011faltaca\u011f\u0131m; a\u011fr\u0131 ile evlat do\u011furacaks\u0131n; ve arzun kocana olacak, o da sana h\u00e2kim olacakt\u0131r.\u201d Dinsel ahlak anlay\u0131\u015f\u0131nda, cihad buyru\u011funun gere\u011fini yerine getirip \u015fehidlik \u015ferbetini i\u00e7erek cenneti kazanmaya can atan bir M\u00fcsl\u00fcman\u0131n (varsa?) vicdan\u0131n\u0131n sesi de farkl\u0131 olmayacakt\u0131r.<\/p>\n

Augustinus\u2019un, H\u0131ristiyanlar\u0131n, M\u00fcsl\u00fcmanlar\u0131n \u201cvicdan anlay\u0131\u015f\u0131\u201d, vicdan\u0131n, Tanr\u0131\u2019n\u0131n insana arma\u011fan\u0131 oldu\u011fudur. \u0130yi ile k\u00f6t\u00fcy\u00fc, hay\u0131r ile \u015fer\u2019i sevap ile g\u00fcnah\u0131 ay\u0131rt edip se\u00e7me yetene\u011fiyle ilgilidir. Vicdan\u0131n sesi (inan\u00e7lar\u0131n) sana do\u011fru olan\u0131 g\u00f6sterecektir. \u0130nan\u00e7lar\u0131na uyuyorsan, \u201cvicdana uygun mu de\u011fil mi?\u201d diye hi\u00e7 duraksama, uygundur. B\u00f6yle bir anlay\u0131\u015fta vicdan, ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi akla de\u011fil, inan\u00e7lara dayand\u0131r\u0131lmaktad\u0131r. Akla, inan\u00e7lar\u0131n do\u011frulu\u011fu sav\u0131na bir k\u0131l\u0131f uydurmak (rasyonelle\u015ftirmek) d\u00fc\u015fecektir. Sonu\u00e7ta, vicdan\u0131n sesine de\u011fil Tanr\u0131n\u0131n s\u00f6z\u00fcne boyun e\u011filmi\u015f olunacakt\u0131r.<\/p>\n

Vicdan \u00fczerine bir monografinin yazar\u0131n\u0131n belirtti\u011fi gibi \u201cH\u0131ristiyanl\u0131kta vicdan Birlik kalesinin komiserli\u011fi\u201d(26)<\/sup> i\u015flevini g\u00f6rmektedir.<\/p>\n

Dinsel vicdan anlay\u0131\u015flar\u0131ndan laik vicdan anlay\u0131\u015flar\u0131na ge\u00e7meden, bu iki vicdan anlay\u0131\u015f\u0131nda k\u00f6pr\u00fc olu\u015fturan iki H\u0131ristiyan d\u00fc\u015f\u00fcn\u00fcr\u00fcn daha g\u00f6r\u00fc\u015flerini \u00f6zetlemekte yarar var.<\/p>\n

Luther\u2019in Protestan vicdan\u0131 Papa\u2019n\u0131nkinden farkl\u0131 de\u011fil<\/strong><\/p>\n

Protestanl\u0131k asl\u0131nda, ulus devletin \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131nda feodal yap\u0131s\u0131n\u0131 s\u00fcrd\u00fcren Papal\u0131\u011fa ve ona ba\u011fl\u0131 kiliselere, ama gene dinsel \u00f6rt\u00fcler alt\u0131nda bir tepki ak\u0131m\u0131yd\u0131. Buna uygun olarak, Protestanl\u0131\u011f\u0131n anlay\u0131\u015f\u0131 da, temelde dinsel, ama g\u00f6r\u00fcn\u00fc\u015fte vicdana daha b\u00fcy\u00fck \u00f6nem verilen bir vicdan anlay\u0131\u015f\u0131 olacakt\u0131. Bu ger\u00e7ek, kurucusu say\u0131lan Luther\u2019in g\u00f6r\u00fc\u015flerinden ve davran\u0131\u015flar\u0131ndan izlenebilir:<\/p>\n

\"\"
Protestanl\u0131\u011f\u0131n kurucusu Martin Luther, \u201cvicdan\u201d\u0131n Tanr\u0131 ile do\u011frudan ileti\u015fim sonucunda olu\u015facak duygu ve d\u00fc\u015f\u00fcncelere ba\u011flan\u0131lmas\u0131n\u0131 savundu. Ama sonu\u00e7 Papa\u2019n\u0131n anlay\u0131\u015f\u0131ndan pek farkl\u0131 olmad\u0131.<\/figcaption><\/figure>\n

Martin Luther (1483-1546) Papal\u0131\u011f\u0131n vicdan\u0131n\u0131 rahats\u0131z eden (g\u00fcnah ba\u011f\u0131\u015flama senetleri gibi) uygulamalar\u0131n\u0131 protesto eden tezlerini kilisesinin kap\u0131s\u0131na (1517\u2019de) 95 tez olarak ast\u0131\u011f\u0131 zaman, bir mezhebin tohumlar\u0131n\u0131 att\u0131\u011f\u0131n\u0131 bilmiyordu. Davas\u0131na Papal\u0131\u011f\u0131n Alman kiliselerinden ald\u0131\u011f\u0131 vergilerden rahats\u0131z olan Alman papazlar yan\u0131 s\u0131ra, feodal beyler, prensler sahip \u00e7\u0131karak, Luther\u2019i Papal\u0131k ile sava\u015f\u0131mda \u00f6ne s\u00fcrd\u00fcler. Dolay\u0131s\u0131yla d\u00fc\u015f\u00fcncelerinin ve eyleminin vicdan\u0131n\u0131 rahats\u0131z eden toplumsal bir y\u00f6n\u00fc vard\u0131.<\/p>\n

Ancak vicdan konular\u0131nda, kendisini Tanr\u0131 ile Latince Kutsal Kitap <\/em>ve Papa, piskoposlar arac\u0131l\u0131\u011f\u0131yla de\u011fil, do\u011frudan ili\u015fkinin daha do\u011fru olaca\u011f\u0131 sonucuna g\u00f6t\u00fcren bir ki\u015fisel deneyim de ya\u015fam\u0131\u015ft\u0131. Bir yolculukta f\u0131rt\u0131naya yakalanm\u0131\u015ft\u0131. Bindi\u011fi tekne batma tehlikesi atlatm\u0131\u015f, kendisi \u00f6l\u00fcm korkusu ya\u015fam\u0131\u015ft\u0131. Yard\u0131mc\u0131 olmas\u0131 i\u00e7in bir H\u0131ristiyan ermi\u015fine yalvard\u0131. Yard\u0131m ederse ke\u015fi\u015f olaca\u011f\u0131na s\u00f6z verdi.<\/p>\n

Vicdan anlay\u0131\u015f\u0131nda, Tanr\u0131\u2019n\u0131n, halk\u0131n anlamad\u0131\u011f\u0131 Kitap<\/em>\u2019taki ve Katolik papazlar\u0131n yorumuyla aktar\u0131lan bi\u00e7imiyle buyruklar\u0131na ba\u011flanmak yerine, Tanr\u0131 ile do\u011frudan ileti\u015fim sonucunda olu\u015facak duygu ve d\u00fc\u015f\u00fcncelere ba\u011flan\u0131lmas\u0131n\u0131 savundu. B\u00f6yle bir vicdan anlay\u0131\u015f\u0131, gene Kutsal Kitap<\/em>\u2019a ba\u011fl\u0131 olsa da, Tanr\u0131 ile dolays\u0131z ileti\u015fimin sa\u011flayabilece\u011fi bireysel bir vicdan\u0131 da getirmi\u015f oldu. Protestanl\u0131\u011f\u0131n vicdan anlay\u0131\u015f\u0131n\u0131n Katolikli\u011finkinden (Papa\u2019n\u0131nkinden) fark\u0131 bu noktadayd\u0131. Ama sonu\u00e7ta d\u00f6n\u00fcp dola\u015f\u0131p dinci vicdan anlay\u0131\u015f\u0131na demir at\u0131lacakt\u0131. Luther\u2019e d\u00f6nersek vicdan anlay\u0131\u015f\u0131nda b\u00f6yle bireysel bir yorum kap\u0131s\u0131n\u0131 a\u00e7masayd\u0131, zaten Papal\u0131\u011f\u0131n kurumsal anlay\u0131\u015flar\u0131na kar\u015f\u0131 \u00e7\u0131kamazd\u0131.<\/p>\n

Buradan Luther\u2019in ve Protestanl\u0131\u011f\u0131n, daha \u00f6zg\u00fcr ve halktan yana bir vicdan anlay\u0131\u015f\u0131 \u00e7\u0131karaca\u011f\u0131 san\u0131lmas\u0131n. Ger\u00e7ekten K\u00f6yl\u00fc Sava\u015flar\u0131 (1525) \u00f6ncesinde s\u00f6m\u00fcr\u00fclen, yoksul serflerden yana olup, Roma Kilisesi\u2019ni \u201cgelmi\u015f ge\u00e7mi\u015f ve gelecek en b\u00fcy\u00fck h\u0131rs\u0131z\u201d diye su\u00e7lam\u0131\u015ft\u0131. Ama K\u00f6yl\u00fc Sava\u015flar\u0131\u2019ndan sonra vicdan\u0131n\u0131n pusulas\u0131n\u0131n oklar\u0131n\u0131 ayaklanan k\u00f6yl\u00fclere y\u00f6neltti: \u00d6nce, \u201c\u0130ncil <\/em>davas\u0131n\u0131n zora ba\u015fvurularak kazan\u0131lmas\u0131ndan yana de\u011filim\u201d dedi. Sonra \u201cprenslerin davas\u0131n\u0131n silaha ba\u015fvurulmadan kazan\u0131lamayaca\u011f\u0131n\u0131\u201d s\u00f6yleyip. \u201cBunlar\u0131n gemi az\u0131ya alm\u0131\u015f \u00e7\u0131lg\u0131nl\u0131klar\u0131 b\u00f6yle s\u00fcrecek olursa… krallar ve prensler i\u00e7in zora ba\u015fvurulup [onlar\u0131n] yapt\u0131klar\u0131n\u0131n hesab\u0131n\u0131, s\u00f6zle de\u011fil, silahla sormaktan ba\u015fka \u00e7are kalmayacak\u201d dedi. Dahas\u0131, \u201cBunlar\u0131 gizli ya da herkesin g\u00f6zleri \u00f6n\u00fcnde par\u00e7alamal\u0131, kudurmu\u015f k\u00f6pek gibi gebertmeli. Onlar ancak t\u00fcfe\u011fin sesinden anlar… ac\u0131mak yok!\u201d demek noktas\u0131na vard\u0131. Tutumunun ve s\u00f6zlerinin g\u00fcn\u00fcm\u00fcz\u00fcn kimi dinci politikac\u0131lar\u0131n\u0131nkini \u00e7a\u011fr\u0131\u015ft\u0131rmas\u0131 \u00e7ok ac\u0131.<\/p>\n

M\u00fcnzer\u2019in \u00f6l\u00fc vahye kar\u015f\u0131 ya\u015fayan ak\u0131l olan vahiyindeki vicdan<\/strong><\/p>\n

Dinsel vicdan anlay\u0131\u015f\u0131ndan laik vicdan anlay\u0131\u015f\u0131na ge\u00e7i\u015f i\u015flevi g\u00f6recek k\u00f6pr\u00fcn\u00fcn bir aya\u011f\u0131n\u0131 Luther\u2019in bireyci ahlak g\u00f6r\u00fc\u015fleri olu\u015fturmu\u015fsa, \u00f6tekisini, M\u00fcnzer\u2019in ak\u0131lc\u0131 ve toplumcu ahlak anlay\u0131\u015f\u0131 olu\u015fturacakt\u0131. Thomas M\u00fcnzer (1498-1521) reformcu dinsel d\u00fc\u015f\u00fcncelerini ve devrimci eylemini, 25 gibi erken bir ya\u015fta, kilisesinde Kutsal Kitap<\/em>\u2019tan okunan Latince par\u00e7alar yerine onlar\u0131n halk\u0131n anlayaca\u011f\u0131 Almanca \u00f6\u011f\u00fctleri (vaazlar\u0131) ile ba\u015flam\u0131\u015ft\u0131. Sonra dinsel bir vicdan sorunu olarak ba\u015flay\u0131p ayaklanmaya d\u00f6nen (Katolik kilisesi papazlar\u0131n\u0131 ve vaftiz edilmeyi kabul etmeyen) Anababtist (Vaftiz kar\u015f\u0131t\u0131) ayaklanmaya kat\u0131l\u0131p \u00f6nderli\u011fine ge\u00e7ti.<\/p>\n

\"\"
Thomas M\u00fcnzer (1498-1521) Anababtist (Vaftiz kar\u015f\u0131t\u0131) ayaklanmaya kat\u0131l\u0131p \u00f6nderli\u011fine ge\u00e7ti.<\/figcaption><\/figure>\n

\u00d6nce Alman prenslerinin vicdan\u0131na seslenip, kendilerine \u0130sa\u2019n\u0131n verdi\u011fi d\u00fcnyevi erk k\u0131l\u0131\u00e7lar\u0131n\u0131, Papal\u0131\u011f\u0131n gene \u0130sa\u2019dan ald\u0131\u011f\u0131 kutsal erk k\u0131l\u0131c\u0131n\u0131 k\u00f6t\u00fcye kullanmas\u0131na kar\u015f\u0131, k\u0131nlar\u0131ndan \u00e7\u0131karmalar\u0131n\u0131 istedi. K\u0131l\u0131\u00e7lar\u0131n\u0131, Papal\u0131\u011f\u0131n dini ara\u00e7 edip k\u00f6yl\u00fcleri s\u00f6m\u00fcrmesine tepkiyle ayaklananlardan yana kullanmalar\u0131n\u0131 bekledi. Prensler tam tersine Papal\u0131\u011f\u0131n yan\u0131nda yer al\u0131p Anababtistlere sald\u0131r\u0131p topraklar\u0131na el koymaya ba\u015flay\u0131nca, bu kez onlar\u0131 da kar\u015f\u0131s\u0131na ald\u0131. Papal\u0131k taraf\u0131ndan bozulmam\u0131\u015f bir H\u0131ristiyanl\u0131k anlay\u0131\u015f\u0131n\u0131, \u0130sa\u2019n\u0131n s\u00f6zlerinden se\u00e7ti\u011fi s\u00f6ylemlerle halk\u0131n davas\u0131n\u0131 savunma, hatta halk\u0131 devrime k\u0131\u015fk\u0131rtma yolunda kulland\u0131. Anla\u015f\u0131lan, d\u00fc\u015fmanlar\u0131, Kutsal Kitap<\/em>\u2019tan ald\u0131klar\u0131 kendilerinden yana daha \u00e7ok ve daha inand\u0131r\u0131c\u0131 al\u0131nt\u0131larla kar\u015f\u0131s\u0131na \u00e7\u0131km\u0131\u015flard\u0131. O zaman, vicdan\u0131 inan\u00e7 yerine akla dayand\u0131rd\u0131\u011f\u0131 \u015fu devrimci yorumu getirdi:<\/p>\n

\u201cAs\u0131l canl\u0131 ve ya\u015fayan vahiy, b\u00fct\u00fcn halklarda her zaman var olan ak\u0131ld\u0131r. Akl\u0131n kar\u015f\u0131s\u0131na Kutsal Kitap<\/em>\u2019\u0131 \u00e7\u0131karmak, akl\u0131 yaz\u0131yla \u00f6ld\u00fcrmek demektir… Kutsal Ruh d\u0131\u015f\u0131m\u0131zda de\u011fildir; akl\u0131n ta kendisidir. \u0130man, insanda can bulan ak\u0131ldan ba\u015fka bir \u015fey de\u011fildir… H\u0131ristiyan olmayanlar da iman sahibi olabilirler… Bu ak\u0131l sayesinde insan tanr\u0131la\u015f\u0131r… Cenneti kendi ya\u015fam\u0131m\u0131zda aramal\u0131… Yery\u00fcz\u00fcnde kurmal\u0131y\u0131z… Cehennem, sonsuza dek lanetlenmi\u015flik gibi \u015feyler yoktur… \u0130nsanlar\u0131n k\u00f6t\u00fc i\u00e7g\u00fcd\u00fclerinden, tamahtan ba\u015fka \u015feytan da yoktur.\u201d(27)<\/sup><\/p>\n

Bu s\u00f6zlerde, yaln\u0131zca akla dayand\u0131r\u0131lacak bir laik ahlak ve vicdan anlay\u0131\u015f\u0131na y\u00f6neli\u015fle kar\u015f\u0131la\u015fm\u0131yoruz. Ayn\u0131 zamanda halktan yana ve devrimci eylem anlay\u0131\u015f\u0131na da yol g\u00f6sterildi\u011fini g\u00f6r\u00fcyoruz. \u00d6yle ki vicdan\u0131n (Sokrates\u2019inki gibi ki\u015fisel ve edilgin bir katlan\u0131\u015f ya da \u00f6zveri bi\u00e7imi de\u011fil) d\u00fcnyay\u0131, d\u00fczeni de\u011fi\u015ftirmeye \u00e7a\u011f\u0131ran toplumcu, etkin anlay\u0131\u015f\u0131n\u0131n dile getirilmi\u015f oldu\u011fu s\u00f6ylenebilir. Ancak Luther\u2019in ve Anababtistlerin hem eylemi, hem d\u00fc\u015f\u00fcnceleri, s\u0131f\u0131rlanacak derecede \u015fiddetle ve ac\u0131mas\u0131zca bast\u0131r\u0131ld\u0131\u011f\u0131ndan, akla dayand\u0131r\u0131lan laik etik ve vicdan anlay\u0131\u015f\u0131 (ama toplumcu olmayan bi\u00e7imiyle) Ayd\u0131nlanma\u2019n\u0131n burjuva d\u00fc\u015f\u00fcn\u00fcrlerince ba\u015flat\u0131l\u0131p geli\u015ftirilecektir.<\/p>\n

Calvin: Dinci vicdan\u2019\u0131n pusulas\u0131 iktidara ge\u00e7ilince \u015fa\u015far<\/strong><\/p>\n

Protestanl\u0131k ak\u0131m\u0131, Jean Calvin (1509-1564) \u00f6nderli\u011finde siyasal erkin (Cenevre\u2019de) ele ge\u00e7irilece\u011fi kadar g\u00fc\u00e7lenince, Katolik bask\u0131s\u0131 kar\u015f\u0131s\u0131nda \u201cmazlum\u201d rol\u00fc oynayan ve hakl\u0131 olarak vicdanlara \u00e7a\u011fr\u0131 \u00e7\u0131karanlar, konum ve tutum de\u011fi\u015ftireceklerdi. Bask\u0131c\u0131 bir ahlak anlay\u0131\u015f\u0131yla zalim y\u00f6neticilere d\u00f6n\u00fc\u015feceklerdi. Ger\u00e7ekten Cenevre\u2019yi y\u00f6neten Calvin\u2019in s\u00fcr\u00fckledi\u011fi Protestan dinciler teokratik diktat\u00f6rl\u00fc\u011f\u00fcnde, kitaplara sans\u00fcr konacak, dans, kumar, \u00f6l\u00e7\u00fcs\u00fcz i\u00e7ki yasaklanacak, fahi\u015feler \u0131rma\u011fa at\u0131l\u0131p bo\u011fulacak, dinden sapanlar diri diri yak\u0131lacakt\u0131. Onlar\u0131n d\u00fc\u015f\u00fcncelerine kuramlar\u0131na ge\u00e7meden, tektanr\u0131c\u0131 dinin M\u00fcsl\u00fcmanl\u0131k bi\u00e7iminin vicdan anlay\u0131\u015f\u0131na (birikim, yer ve yeti\u015ftirme sorunlar\u0131m\u0131 a\u015famad\u0131\u011f\u0131m i\u00e7in \u00e7ok k\u0131saca bile olsa) de\u011finece\u011fim.(28)<\/sup><\/p>\n

\u0130slam\u2019da vicdan: Bildi\u011finiz gibi!<\/strong><\/p>\n

Dinsel vicdan anlay\u0131\u015f\u0131, \u0130slaml\u0131kta Kur\u2019an<\/em>\u2019nda ve dinsel inan\u00e7lar\u0131n (H\u0131ristiyanl\u0131kta oldu\u011fu gibi) felsefeden al\u0131nan ak\u0131l kavram\u0131yla desteklendi\u011fi Kelam gelene\u011finde s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Buna g\u00f6re de vicdan, Tanr\u0131\u2019n\u0131n \/ Allah\u2019\u0131n kitab\u0131 (s\u00f6z\u00fc) ve peygamberi (s\u00f6zc\u00fcs\u00fc) arac\u0131l\u0131\u011f\u0131yla kullar\u0131n y\u00fcre\u011fine ve akl\u0131na kaz\u0131d\u0131\u011f\u0131 arma\u011fan\u0131d\u0131r. Bu niteli\u011fi Arap\u00e7ada vicdan anlam\u0131na gelen s\u00f6zc\u00fcklerden de \u00e7\u0131kar\u0131labilir:<\/p>\n

Birisi el-zecir<\/em> (ya da zecr<\/em>) olup, engelleyici (s\u00f6zl\u00fc\u011f\u00fcn \u201czecri\u201d t\u00fcrevinden anla\u015f\u0131labilece\u011fi gibi)(29)<\/sup>, yasaklay\u0131c\u0131 anlamlar\u0131na gelmektedir. \u201cTanr\u0131\u2019n\u0131n, m\u00fcminin y\u00fcre\u011findeki \u00f6\u011f\u00fct\u00e7\u00fcs\u00fc (vaizi), inanc\u0131n\u0131n, y\u00fcre\u011fine d\u00fc\u015fen, onu hakikate \u00e7a\u011f\u0131ran \u0131\u015f\u0131k\u201d olarak tan\u0131mlan\u0131r.<\/p>\n

\"\"
\u0130slam\u2019da
vicdan: bildi\u011finiz gibi! Son \u00f6rneklerini her g\u00fcn ya\u015f\u0131yoruz.<\/figcaption><\/figure>\n

\u201cVicdan\u201d olarak \u00e7evrilen \u00f6teki s\u00f6zc\u00fck takva, <\/em>kay\u0131rma, koruma, sahip \u00e7\u0131kma anlamlar\u0131na gelen vikaye <\/em>s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretilmi\u015ftir. \u201cAllah\u2019tan korkup, dinin yasak etti\u011fi \u015feylerden \u00e7ekinme\u201d k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 korunma gibi anlamlara gelmektedir. Takva sahibi (ehl-i takva) \u201cAllah\u2019\u0131n, dinin buyruklar\u0131na s\u0131k\u0131 s\u0131k\u0131ya uyan kimseler\u201d i\u00e7in kullan\u0131l\u0131r.(30)<\/sup> B\u00f6yle bir vicdan anlay\u0131\u015f\u0131nda, \u00f6zg\u00fcr se\u00e7ime, ki\u015fisel, bud\u00fcnyac\u0131 de\u011ferlere yer olmayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n

Ger\u00e7ekten, \u0130slam d\u00fc\u015f\u00fcn\u00fcr\u00fc Gazzali (\u00f6l. 1111) insan\u0131n nefs<\/em> (ruh, kendilik bilinci) dedi\u011fi ruhunun; a. Nefs-i amarrah (bir kimseyi, tutkular\u0131n\u0131 \u00f6zg\u00fcrce y\u00fccelterek k\u00f6t\u00fcl\u00fc\u011fe y\u00f6nelten niteli\u011fi; b. Nefs-i lavanmah (do\u011fru ya da yanl\u0131\u015f olana y\u00f6nelten vicdan olarak \u00e7evrilebilecek niteli\u011fi); c. Nefs-i Mutmain (ruhun ki\u015fiyi kendisiyle sonul bar\u0131\u015fa ula\u015ft\u0131ran niteli\u011fi) olarak \u00fc\u00e7 farkl\u0131 nitelikten olu\u015ftu\u011fu inanc\u0131ndayd\u0131.(31)<\/sup><\/p>\n

Gazzali\u2019de, nefs\u2019in insan\u0131 do\u011fruya ya da yanl\u0131\u015fa g\u00f6t\u00fcrebilecek olan, dolay\u0131s\u0131yla \u00f6zg\u00fcr se\u00e7im f\u0131rsat\u0131 verir g\u00f6r\u00fcnen, b\u00f6ylece sorumlu tutulup cezaland\u0131r\u0131lmas\u0131n\u0131 adaletli g\u00f6sterme olana\u011f\u0131 veren bir vicdan anlam\u0131 vard\u0131. Do\u011frunun ve e\u011frinin ne oldu\u011fu, Allah\u2019\u0131n s\u00f6zleriyle (Kur\u2019an<\/em>\u2019da) belirlendi\u011fine g\u00f6re, bildik dinsel vicdan anlay\u0131\u015f\u0131 i\u00e7inde kalmaktad\u0131r. Hi\u00e7bir bi\u00e7imde, ku\u015fkuya d\u00fc\u015fme, akl\u0131n de\u011ferlendirmesinden ge\u00e7irme, \u00f6zg\u00fcr se\u00e7im olana\u011f\u0131 tan\u0131ma anlam\u0131nda vicdan anlay\u0131\u015f\u0131na yakla\u015famamaktad\u0131r. Tersine (Hasan Ayd\u0131n\u2019\u0131n Gazz\u00e2l\u00ee <\/em>\u00e7al\u0131\u015fmas\u0131n\u0131n Sonu\u00e7\u2019unda belirtti\u011fi gibi\u201d, insan\u0131n kurtulu\u015funu \u201cgelip ge\u00e7ici olan d\u00fcnyadan el \u00e7ekmesi, i\u00e7e y\u00f6nelmesi, ahlaksal bir ya\u015fam s\u00fcrmesi ve \u015feriata itaat etmesiyle<\/strong> [vurgu benim] olas\u0131 g\u00f6r\u00fcr.\u201d(32)<\/sup><\/p>\n

Ger\u00e7e\u011fin do\u011frunun ba\u015fl\u0131ca kayna\u011f\u0131 Allah\u2019\u0131n s\u00f6z\u00fc sayd\u0131\u011f\u0131 Kur\u2019an<\/em>\u2019dan vicdan ve sava\u015f ili\u015fkisi hakk\u0131ndaki bir ayet, \u0130slam vicdan anlay\u0131\u015f\u0131n\u0131n bu niteli\u011fini ortaya koymaktad\u0131r. Ger\u00e7ekten, \u201ckutsal sava\u015f\u201d say\u0131lan \u201ccihad\u201d ile de ba\u011flant\u0131land\u0131r\u0131labilecek s\u00f6z konusu ayette \u015funlar yaz\u0131l\u0131d\u0131r: \u201cHo\u015funuza gitmedi\u011fi halde sava\u015f size farz k\u0131l\u0131nd\u0131. Sizin i\u00e7in daha hay\u0131rl\u0131 oldu\u011fu halde bir \u015feyi sevmemeniz m\u00fcmk\u00fcnd\u00fcr. Sizin i\u00e7in daha k\u00f6t\u00fc oldu\u011fu halde bir \u015feyi sevmeniz de m\u00fcmk\u00fcnd\u00fcr. Allah bilir siz bilmezsiniz.\u201d(33)<\/sup><\/p>\n

B\u00f6yle bir vicdan anlay\u0131\u015f\u0131yla, yery\u00fcz\u00fcn\u00fcn dar-\u00fcl \u0130slam ile dar-\u00fcl harb olarak b\u00f6l\u00fcnd\u00fc\u011f\u00fc ve dar-\u00fcl harb\u2019e cihad a\u00e7ma g\u00f6revi verildi\u011fi ko\u015fullarda, sava\u015f kar\u015f\u0131t\u0131 bir vicdan olu\u015fabilir mi? Olu\u015fsa bile, \u201cvicdani red\u201dci bir sava\u015f kar\u015f\u0131t\u0131 vicdan\u0131n\u0131n sesini duyurabilir mi? Duyursa bile, vicdan\u0131n\u0131n sesi do\u011frultusunda davranmas\u0131 ho\u015fg\u00f6r\u00fcyle kar\u015f\u0131lanabilir mi?<\/p>\n

\u0130slam\u2019da vicdan\u0131n sesi, bask\u0131ya, zalimli\u011fe u\u011frayan mazlum M\u00fcsl\u00fcmanlar s\u00f6z konusu oldu\u011funda duyulup duyurulmas\u0131yla s\u0131n\u0131rl\u0131 g\u00f6r\u00fcn\u00fcyor. Buna bir de \u201chay\u0131r i\u015fleri\u201d anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde yap\u0131lan sadaka (Tanr\u0131\u2019y\u0131 ho\u015fnut etmek amac\u0131yla yap\u0131lan, ama siyasal s\u00f6m\u00fcr\u00fcy\u00fc ve ekonomik s\u00f6m\u00fcr\u00fcy\u00fc \u00f6rtme yolunda kullan\u0131labilen yard\u0131mlar) eklenebilir. \u0130nsan\u0131n, do\u011frudan de\u011fil, yaradan\u0131 dolay\u0131s\u0131yla sevilmesi gerekti\u011fi s\u00f6ylenen bir inan\u00e7ta, vicdan\u0131n kaynaklar\u0131 olan empati ve sempati de, evrensel, b\u00fct\u00fcn insanlar\u0131 i\u00e7ine alacak bir vicdan anlay\u0131\u015f\u0131 da geli\u015femez.<\/p>\n

Burada genel olarak dinin, \u00f6zel olarak da \u0130slaml\u0131\u011f\u0131n bir niteli\u011fine daha de\u011finilmeli. \u0130lk s\u0131n\u0131fl\u0131 toplumla ba\u015flay\u0131p varl\u0131\u011f\u0131n\u0131 g\u00fcn\u00fcm\u00fcz s\u0131n\u0131fl\u0131 toplumlar\u0131na dek s\u00fcrd\u00fcrebilen din kurumu bir (Althusser\u2019in kavram\u0131yla) \u201cgenel ideoloji\u201d(34)<\/sup> konumu kazanm\u0131\u015ft\u0131r. Yaln\u0131z genel de\u011fil ayn\u0131 zamanda egemen (hegemonik) ideoloji konumuna gelebildi\u011fi tarihlerde ve toplumlarda, k\u00fclt\u00fcrel evrim kazan\u0131m\u0131 hemen b\u00fct\u00fcn \u00fcstyap\u0131 kuramlar\u0131n\u0131 (sanat\u0131, edebiyat\u0131, politikay\u0131, felsefeyi) yutup sindirme e\u011filimi g\u00f6sterir. \u00d6rne\u011fin m\u00fczik dinselle\u015ftirilir, resim (yasaklanmam\u0131\u015fsa) dinselle\u015ftirilir, mimarl\u0131k dinselle\u015ftirilir. Dolay\u0131s\u0131yla her g\u00fczelin, her do\u011frunun, her ger\u00e7e\u011fin kayna\u011f\u0131 dinde san\u0131l\u0131r, dinde aran\u0131r. Bu, konumuz ahlak ve vicdan i\u00e7in de ge\u00e7erlidir. A\u00e7\u0131k\u00e7as\u0131, ahlak ve vicdan dinle \u00f6zde\u015fle\u015ftirilmi\u015ftir. B\u00f6yle bir durum, tek ahlak\u0131n din, vicdanl\u0131 tek insan\u0131n dindar ki\u015fi oldu\u011fu alg\u0131s\u0131 ve yan\u0131lg\u0131s\u0131 yarat\u0131r.<\/p>\n

LA\u0130K BURJUVA V\u0130CDAN ANLAYI\u015eLARI<\/strong><\/h4>\n

17. y\u00fczy\u0131ldan ve Avrupa\u2019dan ba\u015flayarak \u00f6ted\u00fcnyac\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fc yerine, bud\u00fcnyac\u0131 de\u011ferleri geli\u015ftirme y\u00f6n\u00fcnde d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131 g\u00f6r\u00fcld\u00fc. H\u00fcmanizm, Ayd\u0131nlanma ba\u015fl\u0131klar\u0131 alt\u0131nda toplanabilecek bu ak\u0131mlar yeni bir (kapitalist) ekonomik d\u00fczenin ve yeni bir (burjuvazi) s\u0131n\u0131f\u0131n geli\u015fmesinin \u00fcr\u00fcn\u00fcyd\u00fc. Bu geli\u015fmelere ko\u015fut olarak, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yerini almaya bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f aday oldu. Dinsel ahlak\u0131n yerini, laik (bud\u00fcnyac\u0131, akla dayand\u0131r\u0131lan) ahlak, dolay\u0131s\u0131yla laik vicdan anlay\u0131\u015flar\u0131 almaya \u00e7al\u0131\u015ft\u0131. Bu yolda laik burjuva vicdan kavram\u0131n\u0131 ilk form\u00fclle\u015ftiren d\u00fc\u015f\u00fcn\u00fcrlerden biri Locke oldu.<\/p>\n

Locke\u2019un bud\u00fcnyac\u0131 vicdan yakla\u015f\u0131m\u0131<\/strong><\/p>\n

\u201c\u0130nsan bo\u015f bir beyinle do\u011far… bilgilerimizi [sonradan] deneyimle ediniriz\u201d(35)<\/sup> diyen d\u00fc\u015f\u00fcn\u00fcr John Locke (1632-1704) burjuvazinin d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc \u201campirizm\u201d olarak adland\u0131r\u0131lacak felsefesinde derleyip toplam\u0131\u015ft\u0131r. Felsefesinin i\u00e7inde, toplum ve y\u00f6netim sorunlar\u0131na (Kutsal Kitap<\/em>\u2019taki ve dinin \u00f6teki kaynaklar\u0131ndaki \u00e7\u00f6z\u00fcm \u00f6nerilerini bir yana b\u0131rak\u0131p) ak\u0131lc\u0131 bir yakla\u015f\u0131m g\u00f6stermi\u015ftir. Ba\u015fta Katolik-Protestan s\u00fcrt\u00fc\u015fmesi olmak \u00fczere Avrupa\u2019da y\u00fczy\u0131llara yay\u0131lm\u0131\u015f \u00e7ok kanl\u0131 din sava\u015flar\u0131na tepkiyle geli\u015fen \u201cdinsel ho\u015fg\u00f6r\u00fc\u201d gelene\u011fine, Ho\u015fg\u00f6r\u00fc \u00dczerine Mektup <\/em>(1685) yap\u0131t\u0131nda klasik anlay\u0131\u015f bi\u00e7imini kazand\u0131rm\u0131\u015ft\u0131r. Onunla ba\u011flant\u0131l\u0131 ahlakla ve vicdanla ilgili g\u00f6r\u00fc\u015flerini i\u015flemi\u015ftir. Onlarla laik, bud\u00fcnyac\u0131 vicdan anlay\u0131\u015f\u0131n\u0131n temellerini d\u00f6\u015femi\u015f olur.<\/p>\n

Locke \u00f6nce, ba\u015fta dinsel, sonra feodal eski yerle\u015fik yetkelerin kar\u015f\u0131s\u0131na tek ba\u015f\u0131na bile \u00e7\u0131kabilecek bireye uygun bir vicdan\u0131n gere\u011fi \u00fczerinde durup onun ko\u015fullar\u0131n\u0131 ara\u015ft\u0131r\u0131r. Bu nedenle, vicdan\u0131n kurumsal dinin egemenli\u011finden kurtulmas\u0131n\u0131n \u00f6nerildi\u011fi Ayd\u0131nlanma ak\u0131m\u0131n\u0131n \u00f6nc\u00fclerinden say\u0131labilir.<\/p>\n

Locke\u2019un Ho\u015fg\u00f6r\u00fc \u00dczerine Mektup<\/em> (1685), \u0130nsan Zihni \u00dczerine Deneme <\/em>(1685) ve Uygar Y\u00f6netim \u00dczerine \u0130nceleme<\/em> (1688) yap\u0131tlar\u0131(36)<\/sup> birlikte de\u011ferlendirildi\u011finde, vicdan\u0131, ayd\u0131nlanma ak\u0131m\u0131n\u0131n yayaca\u011f\u0131 (insan\u0131n dinine g\u00f6re ayr\u0131m yap\u0131lmayan) evrensel bir insan anlay\u0131\u015f\u0131na ve insan\u0131n do\u011fu\u015ftan getirdi\u011fi varsay\u0131lan \u201cdo\u011fal haklar\u201d kuram\u0131na dayand\u0131rd\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n

Bunlarda \u00f6nce, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131nda ya\u015fanan bir \u201cdo\u011fa durumu\u201d varsay\u0131m\u0131nda bulunur. Bu, t\u00fcm insanlar\u0131n \u00f6zg\u00fcr ve e\u015fit oldu\u011fu bir durumdur. Ne var ki, insanlar\u0131n, ki\u015filer aras\u0131 s\u00fcrt\u00fc\u015fmelerde hem davac\u0131 hem yarg\u0131\u00e7 gibi bir konumda bulunu\u015flar\u0131, sorunlar yaratacakt\u0131r. Bunu \u00e7\u00f6zmek i\u00e7in, akl\u0131n yolunu tutup bir \u201ctoplum s\u00f6zle\u015fmesi\u201d yaparlar. Bu s\u00f6zle\u015fmeyle toplumu y\u00f6netme ve yarg\u0131 i\u015flerini toplumu temsil eden kurumlara b\u0131rak\u0131rlar. B\u00f6ylece do\u011fa durumundan sivil toplum durumuna ge\u00e7mi\u015f olurlar. S\u00f6zle\u015fmenin amac\u0131 do\u011fa durumundaki haklar\u0131ndan vazge\u00e7mek de\u011fildir. \u00d6zg\u00fcrl\u00fck, m\u00fclkiyet, ya\u015fam hakk\u0131 gibi temel hak ve \u00f6zg\u00fcrl\u00fcklerin daha iyi korunmas\u0131n\u0131n sa\u011flanmas\u0131d\u0131r. S\u00f6z konusu olan, toplum durumuna ge\u00e7ilince korunup geli\u015ftirilecek haklar aras\u0131nda, ba\u015fta mal m\u00fclk edinme, \u00f6zg\u00fcrl\u00fck bulunmaktad\u0131r. \u00d6zg\u00fcrl\u00fckler aras\u0131nda da din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc.<\/p>\n

Locke bu noktada, vicdan\u0131n Tanr\u0131\u2019n\u0131n insan ruhuna, onu yarat\u0131rken yerle\u015ftirdi\u011fi bir i\u00e7 ve derin inan\u00e7 bi\u00e7iminde arma\u011fan\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne kat\u0131lmaz. Toplumsal bar\u0131\u015f\u0131n s\u00fcrd\u00fcr\u00fclmesi i\u00e7in ortak akl\u0131n g\u00f6sterdi\u011fi k\u00f6t\u00fcl\u00fck g\u00f6rmeme ve k\u00f6t\u00fcl\u00fck etmeme akl\u0131na dayand\u0131r\u0131r. S\u00f6zle\u015fmenin varl\u0131k nedeni olan temel, do\u011fal hak ve \u00f6zg\u00fcrl\u00fcklerin y\u00f6netimce \u00e7i\u011fnenmesi durumunda, halk\u0131n, yasalara, y\u00f6neticinin buyruklar\u0131na uyma yolunda verdi\u011fi s\u00f6z\u00fc geri alma, direnme, devrim yoluna ba\u015fvurma hakk\u0131n\u0131n do\u011faca\u011f\u0131n\u0131 da ekler.<\/p>\n

Kant: Akla dayand\u0131r\u0131lan \u00f6dev ahlak\u0131n\u0131n empati vicdan\u0131<\/strong><\/p>\n

\u00c7a\u011fda\u015f, bud\u00fcnyac\u0131, insanc\u0131, evrensel bir ahlak (dolay\u0131s\u0131yla) evrensel bir vicdan anlay\u0131\u015f\u0131n\u0131n savunucusu aran\u0131nca, akla ilk olarak Immanuel Kant (1724-1804) gelecektir. Kant da Locke gibi ahlak\u0131, vicdan\u0131 inan\u00e7lara, dine kutsal kitaplara, duygulara de\u011fil, akla (toplum i\u00e7inde ya\u015faman\u0131n rasyonel gereklerine) dayand\u0131rm\u0131\u015ft\u0131r.(37)<\/sup><\/p>\n

\"\"
\u00c7a\u011fda\u015f, bud\u00fcnyac\u0131, insanc\u0131, evrensel bir ahlak ve vicdan anlay\u0131\u015f\u0131n\u0131n savunucusu aran\u0131nca, akla ilk olarak Immanuel Kant (1724-1804) gelecektir.<\/figcaption><\/figure>\n

Kant\u2019a g\u00f6re, bir davran\u0131\u015f\u0131n ahlaka (ve vicdana) uygun g\u00f6r\u00fclmesinin \u00f6l\u00e7\u00fct\u00fc aran\u0131rken, o davran\u0131\u015fta bulunan\u0131n (iyilik etme, k\u00f6t\u00fcl\u00fck etme gibi) niyetine, amac\u0131na bak\u0131lmamal\u0131d\u0131r. Bu, (ilerde anar\u015fist ak\u0131m\u0131n ahlak\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcrlerinin vurgulayaca\u011f\u0131 \u00f6d\u00fcl umudu, ceza korkusu gibi nedenlerle) ahlak\u0131 ko\u015fula (dolay\u0131s\u0131yla de\u011fi\u015febilecek ko\u015fullara) ba\u011flamak olur. Bir davran\u0131\u015f\u0131n, ko\u015fulsuz, evrensel, ama ayn\u0131 zamanda ki\u015fiyi zorlay\u0131c\u0131 bir ahlak ilkesine dayan\u0131p dayanmad\u0131\u011f\u0131, \u201c\u00f6dev bilinci\u201d dedi\u011fi \u00f6l\u00e7\u00fcte uygun olup olmad\u0131\u011f\u0131 ara\u015ft\u0131r\u0131larak anla\u015f\u0131labilir. B\u00f6ylece Kant, ahlak\u0131 \u201cpratik ak\u0131l\u201d dedi\u011fi d\u00fc\u015f\u00fcnme alan\u0131na alarak \u015f\u00f6yle tan\u0131mlam\u0131\u015ft\u0131r. Bir davran\u0131\u015f, ba\u015fka insanlar da ayn\u0131 davran\u0131\u015f\u0131 g\u00f6sterdiklerinde toplumun \u00e7arklar\u0131 d\u00f6nmeyi s\u00fcrd\u00fcrebiliyorsa, o bir davran\u0131\u015f ilkesi olarak izlenebilecek ahlakl\u0131 davran\u0131\u015f say\u0131l\u0131r. Bu, \u00f6teki y\u00fcz\u00fcnden okunup s\u00f6ylenirse \u201ckendine yap\u0131lmas\u0131ndan ho\u015flanmayaca\u011f\u0131n bir davran\u0131\u015fta bulunman, ahlaka ayk\u0131r\u0131 olur\u201d demektir. Bu da ahlak\u0131n kayna\u011f\u0131n\u0131n ortak ak\u0131lla toplumsal konsensusa (uyla\u015f\u0131ma) ba\u011fl\u0131 oldu\u011fu anlam\u0131na gelir.<\/p>\n

B\u00f6yle bir \u00e7\u00f6z\u00fcmlemeyle Kant, ahlak sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u201cki\u015finin kendini kar\u015f\u0131s\u0131ndakinin yerine koyarak d\u00fc\u015f\u00fcn\u00fcp karar verip davranmas\u0131\u201d s\u00f6zleriyle \u00f6zetlenebilecek empatiye dayanan bir vicdan ile \u00e7\u00f6z\u00fclebilece\u011fini s\u00f6ylemi\u015f olur. Strohm, Kant\u2019\u0131n bu \u201ckar\u015f\u0131daki\/ba\u015fka ki\u015fisinin ger\u00e7ek ya da akl\u0131n tasarlad\u0131\u011f\u0131 ideal ki\u015fi olabilece\u011fi\u201d a\u00e7\u0131klamas\u0131n\u0131 getirir.(38)<\/sup> Ki bu da yaln\u0131zca bireylerle de\u011fil toplumla empati kurulmas\u0131 gere\u011fini vurgulamak olur.<\/p>\n

Nietzsche: A\u015f\u0131r\u0131 bireyci ahlak anlay\u0131\u015f\u0131 vicdans\u0131zl\u0131\u011fa ve sava\u015fa g\u00f6t\u00fcr\u00fcr<\/strong><\/p>\n

Burjuvazinin bud\u00fcnyac\u0131, ak\u0131lc\u0131, yararc\u0131 ahlak anlay\u0131\u015f\u0131n\u0131, a\u015f\u0131r\u0131 bireyci (sosyal Darvinci sonu\u00e7lara g\u00f6t\u00fcrebilecek) u\u00e7 noktaya ta\u015f\u0131yan Friedrich Nietzsche (1844-1900) oldu. Nietzsche\u2019nin yap\u0131tlar\u0131n\u0131n adlar\u0131 (T\u00fcrk\u00e7e\u2019ye de \u00e7evrilen \u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde <\/em>ve Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc<\/em>) an\u0131msan\u0131rsa,(39)<\/sup> felsefesinin ahlak ve de\u011ferler \u00fczerine odakland\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r. Ancak, bireysel isten\u00e7 (irade) y\u00fcceltilip, onun yarataca\u011f\u0131 d\u00fc\u015f\u00fcnce ve davran\u0131\u015f olarak \u201cg\u00fc\u00e7l\u00fcn\u00fcn hakk\u0131\u201d onaylanan t\u00fcrden bir ahlak anlay\u0131\u015f\u0131 ile ahlaks\u0131zl\u0131k aras\u0131ndaki \u00e7izginin bulan\u0131kla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n

Nietzsche, tak\u0131nd\u0131\u011f\u0131 se\u00e7kinci tutumuna uygun olarak, \u00f6nce \u201ck\u00f6le ahlak\u0131\u201d sayd\u0131\u011f\u0131 H\u0131ristiyanl\u0131\u011fa ve genel olarak dine sald\u0131r\u0131r. Bu yolda varl\u0131\u011f\u0131n\u0131 tan\u0131mad\u0131\u011f\u0131 Tanr\u0131 d\u00fc\u015f\u00fcncesini kar\u015f\u0131s\u0131na almaktan \u00e7ekinmez. Ama Nietzsche ayn\u0131 zamanda demokrasi ve H\u0131ristiyanl\u0131k kadar \u201cs\u00fcr\u00fc ahlak\u0131\u201d sayd\u0131\u011f\u0131 kom\u00fcnist ak\u0131mlara da \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.(39)<\/sup><\/p>\n

\"\"
Burjuvazinin bud\u00fcnyac\u0131, ak\u0131lc\u0131, yararc\u0131 ahlak anlay\u0131\u015f\u0131n\u0131, a\u015f\u0131r\u0131 bireyci (sosyal Darvinci sonu\u00e7lara g\u00f6t\u00fcrebilecek) u\u00e7 noktaya ta\u015f\u0131yan Friedrich Nietzsche (1844-1900) oldu.<\/figcaption><\/figure>\n

Peki Nietzsche\u2019nin benimsedi\u011fi ahlak ne ahlak\u0131d\u0131r? \u0130nsan\u0131n, ilerde \u201c\u00fcstinsan\u201d dedi\u011fi, kendisinin tanr\u0131s\u0131 olabilecek, bug\u00fcnk\u00fc insan\u0131n \u00fcst\u00fcnde fiziksel ve tinsel bak\u0131mdan yetkin, bir t\u00fcre evrinmesini sa\u011flayacak \u201cefendi ahlak\u0131\u201d. Nietzsche\u2019nin bu ahlak anlay\u0131\u015f\u0131nda, empati, ac\u0131ma gibi \u201cikiy\u00fczl\u00fc\u201d dedi\u011fi davran\u0131\u015flar\u0131n kayna\u011f\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc vicdan, denebilir ki s\u0131f\u0131rlanmaktad\u0131r. Bu yoldaki a\u00e7\u0131klamas\u0131na g\u00f6re, insan\u0131n, onu y\u00fcceltecek olan tutkular\u0131n\u0131n dizginlenmesi \u00fczerine, kendini incitmek i\u00e7in \u201ck\u00f6t\u00fc vicdan\u201d icat edilmi\u015ftir. \u00d6yleyse Nietzsche\u2019nin onun kar\u015f\u0131s\u0131na koydu\u011fu \u201ciyi vicdan\u201d nedir? \u015eiddetin yasaklanmad\u0131\u011f\u0131, insan\u0131n, ac\u0131ma zay\u0131fl\u0131\u011f\u0131yla kendini s\u0131n\u0131rlamadan alaca\u011f\u0131, \u00f6zg\u00fcr kararlar\u0131ndan ve onlar\u0131 eyleme koymaktan do\u011fan sonu\u00e7lar\u0131n hesab\u0131n\u0131 (Tanr\u0131 i\u00e7inde) kimseye vermek zorunda g\u00f6rmeyen vicdan\u0131. Ama hesab\u0131 gene kendisine verdi\u011fi bir vicdan. B\u00f6ylece Nietzsche, vicdan\u0131n t\u00fcm toplumsal kaynaklar\u0131n\u0131 kurutmu\u015f olur. O zaman, \u015fiddete ba\u015fvurmay\u0131 ve sava\u015f\u0131 da, \u00fcst insana g\u00f6t\u00fcrecek ara\u00e7lar olarak y\u00fcceltmesine \u015fa\u015fmamak gerek.<\/p>\n

Ku\u015fkusuz Nietzsche\u2019nin, ahlak\u0131, vicdan\u0131, din kurumunun tekelinden, Tanr\u0131\u2019n\u0131n elinden kurtarmas\u0131 \u00f6nemli bir d\u00fc\u015f\u00fcnsel katk\u0131d\u0131r. Dinsel ahlak\u0131n ve vicdan\u0131n ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcn\u00fc g\u00f6sterirken dinsel tabuyu kald\u0131rmas\u0131 da \u00f6nemlidir. Ama Nietzsche, \u00f6te yandan, \u201ck\u00f6le ahlak\u0131\u201d ve \u201ck\u00f6t\u00fc vicdan\u201d yerine, a\u015f\u0131r\u0131 bireyci ve \u015fiddeti y\u00fccelten, se\u00e7kinci bir \u201cefendi ahlak\u0131\u201dn\u0131n \u201ciyi vicdan\u0131\u201d (o da ne demekse?) dedi\u011fi anlay\u0131\u015f\u0131 getirmek isterken, vicdan\u0131n empati yapma i\u015flevini, vicdan\u0131n hem kayna\u011f\u0131n\u0131 hem gere\u011fini yads\u0131m\u0131\u015f olmaktad\u0131r.<\/p>\n

Sosyalizmin ve Anar\u015fizm ak\u0131m\u0131 d\u00fc\u015f\u00fcn\u00fcrlerinin evrensel insandan ve emekten yana vicdan\u0131<\/strong><\/p>\n

End\u00fcstri devriminin yaratt\u0131\u011f\u0131 kapitalist \u00fcretim ili\u015fkilerinin bi\u00e7imlendirdi\u011fi iki s\u0131n\u0131ftan burjuvazinin (d\u00fc\u015f\u00fcn\u00fcrlerinin netle\u015ftirdi\u011fi) ahlak ve vicdan anlay\u0131\u015f\u0131n\u0131n \u00f6rneklerini g\u00f6rd\u00fck. Ayn\u0131 devrimin \u00fcr\u00fcn\u00fc i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u201csosyalist ve kom\u00fcnist\u201d nitelenen s\u00f6zc\u00fclerinin d\u00fczen, ahlak, vicdan ile ilgili g\u00f6r\u00fc\u015flerinin iyi bilindi\u011fini d\u00fc\u015f\u00fcnerek onlar\u0131n birka\u00e7 oda\u011f\u0131na ilgiyi \u00e7ekip, ayr\u0131nt\u0131lar\u0131na girmeden ge\u00e7ebiliriz. S\u00f6z konusu odaklar\u0131, bilindi\u011fi gibi, \u201cyabanc\u0131la\u015fma ele\u015ftirisi\u201d ve \u201cherkesten g\u00fcc\u00fcne g\u00f6re, herkese gereksinimine g\u00f6re\u201d kat\u0131l\u0131m ve b\u00f6l\u00fc\u015f\u00fcm ilkesidir. Buna bir de, yar\u0131\u015fma (ka\u00e7\u0131n\u0131lmaz t\u0131rman\u0131\u015f\u0131 kavgaya ve sava\u015fa g\u00f6t\u00fcren yar\u0131\u015fma) yerine, emek\u00e7ilerin ve sonu\u00e7ta b\u00fct\u00fcn insanl\u0131\u011f\u0131n \u201cdayan\u0131\u015fma\u201d ahlak\u0131 yolunda birle\u015fmesi eklenmelidir.<\/p>\n

Oda\u011f\u0131na, ahlak ve vicdan de\u011ferlerini alm\u0131\u015f olmas\u0131 nedeniyle, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ve ideolojisinin, sosyalizm yan\u0131 s\u0131ra \u00f6teki a\u00e7\u0131l\u0131m\u0131 olarak anar\u015fizm ak\u0131m\u0131n\u0131n vicdan anlay\u0131\u015f\u0131 \u00fczerinde biraz daha fazla durmak, yaz\u0131n\u0131n ba\u015fl\u0131\u011f\u0131n\u0131n bir gere\u011fini yerine getirmek olacak.<\/p>\n

\"\"Bireyci anar\u015fist a\u00e7\u0131l\u0131m\u0131n\u0131 bir yana b\u0131rak\u0131p, kolektivist anar\u015fist ak\u0131m\u0131n (ba\u015fl\u0131calar\u0131 Kropotkin ve Bakunin olan) d\u00fc\u015f\u00fcn\u00fcrleri, kom\u00fcnist d\u00fczene (ahlak sorunlar\u0131 yaratabilecek hatta eski zorbal\u0131k bi\u00e7imleri yerine yenilerini getirebilecek g\u00f6rd\u00fckleri) proletarya diktat\u00f6rl\u00fc\u011f\u00fc haz\u0131rl\u0131k\/ge\u00e7i\u015f d\u00f6neminden sonra ge\u00e7ilmesi d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kt\u0131lar. Ba\u015fta devlet olmak \u00fczere ona ba\u011fl\u0131 t\u00fcm d\u00fc\u015f\u00fcnsel ve fiziksel bask\u0131 ve \u015fiddet kurumlar\u0131n\u0131n bir devrimle y\u0131k\u0131lmas\u0131ndan sonra hemen \u00fcretim ara\u00e7lar\u0131n\u0131n kamunun denetimine ge\u00e7irilebilece\u011fini d\u00fc\u015f\u00fcnd\u00fcler. Dayan\u0131\u015fma, b\u00f6l\u00fc\u015fme, insanlar\u0131n evrensel karde\u015fli\u011fi, kom\u00fcnist toplumunda k\u0131sa s\u00fcrede ger\u00e7ekle\u015ftirilebilecek, kom\u00fcnist vicdan o zaman sesini kazanacakt\u0131. Bu yolda devleti ve kiliseyi, \u015fiddet ve bask\u0131 arac\u0131, ahlaks\u0131zl\u0131k \u00fcreten kurumlar olarak g\u00f6rd\u00fcler. \u00d6yle ki, kolluk kurumlar\u0131 (ordu, polis) mahkemeler, tutukevleri kald\u0131r\u0131ld\u0131ktan bir g\u00fcn sonras\u0131ndan ba\u015flayarak i\u015flenen su\u00e7larda, s\u0131f\u0131ra inecek y\u00f6nde bir azalma g\u00f6r\u00fclecekti. \u00c7\u00fcnk\u00fc insan, do\u011fu\u015ftan iyi ve ak\u0131ll\u0131 bir canl\u0131yd\u0131. Onu bozan, kapitalizmin (\u00f6d\u00fcllendirici, cezaland\u0131r\u0131c\u0131) kurumlar\u0131yd\u0131. \u00d6rne\u011fin tutukevleri, su\u00e7lulu\u011fu azaltm\u0131yordu. Nas\u0131l su\u00e7 i\u015flenece\u011finin e\u011fitiminin al\u0131nd\u0131\u011f\u0131 okullar gibi i\u015fletiliyordu.<\/p>\n

Ger\u00e7ek, g\u00fcvenilir ahlak, kolektivist anar\u015fist d\u00fc\u015f\u00fcn\u00fcrlere g\u00f6re, \u00f6d\u00fcllendirilme umudu ile cezaland\u0131r\u0131lma korkusu bask\u0131s\u0131 alt\u0131ndaki bir vicdanla sa\u011flanamazd\u0131. Bunlar kald\u0131r\u0131ld\u0131ktan sonrad\u0131r ki ki\u015fi, vicdan\u0131yla ve akl\u0131yla ba\u015f ba\u015fa kalacakt\u0131. Ba\u015f ba\u015fa kal\u0131p do\u011fru, d\u00fcr\u00fcst, \u00f6zg\u00fcr se\u00e7imlerde bulunacakt\u0131. Ger\u00e7ek, evrensel bir ahlak anlay\u0131\u015f\u0131na uygun davranabilecekti.<\/p>\n

\u00c7a\u011f\u0131m\u0131z vicdan t\u00fcrlerinden ve sava\u015f kar\u015f\u0131tl\u0131\u011f\u0131 giri\u015fimlerinden \u00f6rnekler(40)<\/sup><\/strong><\/p>\n

Buraya dek vicdan ve onunla \u00e7at\u0131\u015ft\u0131\u011f\u0131 noktalarda sava\u015f konular\u0131nda tarihteki d\u00fc\u015f\u00fcnce ve davran\u0131\u015f \u00f6rneklerine g\u00f6z at\u0131lm\u0131\u015f oldu. Bundan sonra yaz\u0131, g\u00fcn\u00fcm\u00fczden de geli\u015fig\u00fczel \u00f6rneklem derlenerek (zaten uzam\u0131\u015f yaz\u0131da bir sonu\u00e7 de\u011ferlendirmesine giri\u015filmeden) sonland\u0131r\u0131labilir.<\/p>\n

Vicdani redcilik<\/strong>: Sava\u015fa kar\u015f\u0131 d\u00fc\u015f\u00fcnce ve tutumlar\u0131n ge\u00e7mi\u015fi sava\u015f kadar ge\u00e7mi\u015flere dayansa gerek. \u00c7a\u011f\u0131m\u0131zda, toplumsal \u00e7apta ilk \u00f6rne\u011fi, Quaker\u2019lar Protestan mezhebi \u00fcyelerinin Amerikan \u0130\u00e7 Sava\u015f\u0131 s\u0131ras\u0131ndaki eylemlerinde g\u00f6r\u00fcl\u00fcr. Bu mezhebin \u00fcyeleri, Kutsal Kitap<\/em>\u2019taki On Buyruk\u2019tan \u201c\u00f6ld\u00fcrmeyeceksin\u201d bi\u00e7imindeki ilkine dayanarak sava\u015fa kat\u0131lmay\u0131 kabul etmezler. Bu istekleri bir \u00f6l\u00e7\u00fcde kabul g\u00f6r\u00fcr.<\/p>\n

Benzeri sava\u015f kar\u015f\u0131t\u0131 \u201cvicdani redcilik\u201d denen bireysel ve grupsal tepkiler, \u0130ngiltere\u2019de de g\u00f6r\u00fcld\u00fc. \u00d6yle ki, ba\u015fvurular\u0131n\u0131 karara ba\u011flamak i\u00e7in (daha 16. y\u00fczy\u0131lda) ad\u0131na \u201cVicdan Mahkemesi\u201d (\u0130ng. \u201cCourt of Conscience<\/em>\u201d) de denen bir \u00f6zel mahkeme kurulmu\u015ftu. Ba\u015fvuranlardan 6.000 kadar\u0131 kendini ya askeri mahkemede, oradan orduda, ya da tutukevinde bulmu\u015ftu, o ba\u015fka.<\/p>\n

Gene de, bu sistemin daha sonraki tarihlerde iyile\u015ftirilmesiyle, a\u00e7\u0131lan 16.500 davadan y\u00fczde sekseninde, ba\u015fvuranlar\u0131n sava\u015f kar\u015f\u0131t\u0131 iste\u011fi do\u011frultusunda kararlar \u00e7\u0131kar\u0131labildi. Benzeri ba\u015fvurularla Birle\u015fik Devletler\u2019de Kore, Vietnam sava\u015flar\u0131 s\u0131ras\u0131nda kar\u015f\u0131la\u015f\u0131l\u0131nca, geri hizmet, askerli\u011fini erteleme, ba\u015fka kamu hizmetlerinde \u00e7al\u0131\u015ft\u0131rma gibi \u00e7\u00f6z\u00fcmler arand\u0131. Vicdani redciler aras\u0131nda (sosyalist de\u011ferler gibi) dinsel inan\u00e7 d\u0131\u015f\u0131 gerek\u00e7eler sunanlar da g\u00f6r\u00fclmeye ba\u015fland\u0131.<\/p>\n

\"\"\u0130srail\u2019de (1967 sava\u015f\u0131nda) vatan\u0131 korumay\u0131 kabul etmekle birlikte, \u0130srail\u2019in s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndaki Gazze\u2019yi i\u015fgale kat\u0131lmaya kar\u015f\u0131 \u00e7\u0131kan askerler g\u00f6r\u00fcld\u00fc. Buna z\u0131t bir e\u011filimle, kimi radikal Museviler olarak Gazze\u2019de izinsiz \u0130srail yerle\u015fimlerinin ordu taraf\u0131ndan kald\u0131r\u0131lmas\u0131na, inan\u00e7lar\u0131 gere\u011fi kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131n\u0131 belirten \u201cvicdani redciler\u201d de g\u00f6r\u00fcld\u00fc. Sava\u015f kar\u015f\u0131t\u0131 vicdani redci hareket ayd\u0131nlar, edebiyat\u00e7\u0131lar, sanat\u00e7\u0131lar, bilimciler aras\u0131nda da yanda\u015f buldu. \u00d6rne\u011fin Einstein onlardan biriydi.<\/p>\n

\u00d6teki alanlarda rahats\u0131z olan vicdanlar: Vicdani redcili\u011fe benzer bir ak\u0131m\u0131, bilindi\u011fi gibi, \u0130ngiliz emperyalizmine kar\u015f\u0131 ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131nda Gandi yaratm\u0131\u015ft\u0131.<\/p>\n

Avrupa\u2019da vicdani reddin toplumsal cinsiyet ayr\u0131mc\u0131l\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131lan feminist t\u00fcr\u00fc geli\u015fti. ABD\u2019de g\u00fc\u00e7lenen k\u00f6ktendinci ak\u0131mlarla, a\u015f\u0131lanmaya kar\u015f\u0131 sanc\u0131s\u0131z do\u011fuma kar\u015f\u0131, \u00e7ocuk d\u00fc\u015f\u00fcrmeye hatta do\u011fum denetim haplar\u0131na kar\u015f\u0131 vicdani red hakk\u0131n\u0131 ileri s\u00fcrenler (bizdeki gibi) \u00e7\u0131kabiliyor.<\/p>\n

\u201cVicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc hakk\u0131\u201dn\u0131n \u00f6rne\u011fin, 1948 Birle\u015fmi\u015f Milletler \u0130nsan Haklar\u0131 Demeci\u2019ne (\u201cHerkes, … vicdan ve din \u00f6zg\u00fcrl\u00fc\u011f\u00fc hakk\u0131na sahiptir\u201d denerek) bir insan hakk\u0131 olarak kabul edilip uluslararas\u0131 belgelere sokuldu\u011fu; anayasalara ge\u00e7ildi\u011fi biliniyor.<\/p>\n

\u00c7a\u011f\u0131m\u0131z\u0131n i\u00e7ine batt\u0131\u011f\u0131 d\u0131\u015f ve i\u00e7 sava\u015flarda gittik\u00e7e daha etkili silahlarla ac\u0131mas\u0131z, vicdans\u0131z kararlar alabilen politikac\u0131lar\u0131n\u0131n ve sava\u015f\u00e7\u0131lar\u0131n\u0131n (askerlerinin) buyruklar\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131p yerine getirmeyebilecek sava\u015f kar\u015f\u0131t\u0131, insanl\u0131ktan yana vicdanlar\u0131n\u0131 dinleyebilecek olas\u0131 kimseler \u00e7\u0131kabilmekte. Bu t\u00fcr insanlara kar\u015f\u0131 \u00f6nlemler al\u0131nmakta, bu yolda insans\u0131z hava silahlar\u0131n\u0131n geli\u015ftirilmekte olu\u015fu, t\u00fcyler \u00fcrpertici bir ger\u00e7ek olarak kar\u015f\u0131m\u0131zda duruyor. Bunlara kar\u015f\u0131 vicdan\u0131n ve akl\u0131n sesini dinleyenlerin \u00e7\u00f6z\u00fcm, \u00f6nlem ve eylem bi\u00e7imleri aray\u0131\u015flar\u0131 s\u00fcrecektir. \u0130lgin\u00e7 bir \u00e7\u00f6z\u00fcm, \u015fimdiden insans\u0131z sava\u015f ara\u00e7lar\u0131n\u0131n kullan\u0131lmas\u0131n\u0131 insan\u0131n elinden al\u0131p bilgisayarlara veren teknolojiye kar\u015f\u0131 (yapay zeka teknolojisine kar\u015f\u0131) \u00f6nerildi: \u201cYapay vicdan\u201d! \u0130\u015flevi, \u00f6zel bilgisayar programlar\u0131n\u0131n geli\u015ftirilip, bilgisayar programlar\u0131yla vicdans\u0131z kararlar\u0131n, bilgisayar uygulanmas\u0131n\u0131n reddedilmesini sa\u011flayabilmek olacak. Bunu \u00f6neren Jacques Pirat gibi yarat\u0131c\u0131 ama ayn\u0131 zamanda vicdan sahibi kimseler eksik olmayacakt\u0131r.<\/p>\n

Not<\/strong>: Arkada\u015f\u0131m Fatih Unuttum\u2019un, sa\u011f olsun, y\u00fcksek nitelikli emek katk\u0131lar\u0131ndan yararlanamasayd\u0131m, bu yaz\u0131, bu bi\u00e7imiyle yeti\u015ftirilemezdi.<\/p>\n

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

1) Kr\u015f. William McNeil, D\u00fcnya Tarihi<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 2013, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.26.<\/p>\n

2) Al\u00e2eddin \u015eenel, \u201cBilgi ve Duygu Genlerle Ge\u00e7er mi?\u201d Bilim ve Gelecek<\/em>, 106 (Aral\u0131k 2002), s.8.<\/p>\n

3) John Locke, \u0130nsan Anl\u0131\u011f\u0131 \u00dczerine Bir Deneme<\/em>, \u00e7ev. Vehbi Hac\u0131kadiro\u011flu, \u0130stanbul, 2004, Kabalc\u0131 Yay\u0131nlar\u0131\u2019ndan bkz. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, Ankara, 2013, Bilim ve Sanat Yay\u0131nlar\u0131, s.67.<\/p>\n

4) Bkz. Al\u00e2eddin \u015eenel, \u201cTarih\u00e7esi, psikolojisi, sosyolojisi, felsefesi ve teknolojisi ile: Sava\u015f\u201d, Bilim ve Gelecek<\/em>, 1 (Mart 2004) ve \u201cDin Sava\u015f\u0131 m\u0131 S\u0131n\u0131f Sava\u015f\u0131 m\u0131? Bilim ve Gelecek<\/em>, 99 (May\u0131s 2012).<\/p>\n

5) Hesiodos, \u201c\u0130\u015fler ve G\u00fcnler\u201d, \u00e7ev. Furkan Akderin, \u0130stanbul, 2010, Sosyal Yay\u0131nlar, Tanr\u0131lar\u0131n Do\u011fu\u015fu <\/em>i\u00e7inde, 2. dizesinde \u201c\u00e7\u00f6mlek\u00e7i \u00e7\u00f6mlek\u00e7iyi, d\u00fclger d\u00fclgeri k\u0131skan\u0131r\u201d saptamas\u0131yla, daha M\u00d6 8. y\u00fczy\u0131l Yunan\u2019\u0131nda, uygar i\u015fb\u00f6l\u00fcml\u00fc toplumunun ba\u015f\u0131nda (kendisi bunun bilincinde olmasa da) ilerde sava\u015fa varabilecek yar\u0131\u015fman\u0131n ipu\u00e7lar\u0131n\u0131 vermi\u015ftir.<\/p>\n

6) Frans\u0131z arkeolog Louis Leakey, Afrika\u2019daki ilk insan topluluklar\u0131n\u0131n ilk ara\u00e7lar\u0131n\u0131 inceleyip benzerlerini yapma \u00e7al\u0131\u015fmalar\u0131 sonucunda bir insan\u0131n \u00e7ok kolayl\u0131kla ve \u00e7ok k\u0131sa s\u00fcrede ta\u015f par\u00e7as\u0131ndan ara\u00e7 yapabilece\u011fini kan\u0131tlad\u0131. Leakey, \u0130nsan\u0131n Atalar\u0131<\/em>\u2019ndan. Al\u00e2eddin \u015eenel, Kemirgenlerden S\u00f6m\u00fcrgenlere \u0130nsanl\u0131k Tarihi<\/em>, Ankara, 2014, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.212 n.<\/p>\n

7) Nephan Saran, Antropoloji<\/em>, \u0130stanbul, 1989, \u0130nk\u0131l\u00e2p Kitabevi, s.129\u2019da \u00e7a\u011f\u0131m\u0131z\u0131n ilkel topluluklar\u0131yla ilgili olarak, \u201chemen hi\u00e7bir toplumda kad\u0131n y\u00f6netmez\u201d demektedir.<\/p>\n

8) Pierre Clastres, Vah\u015fi Sava\u015f\u00e7\u0131n\u0131n Mutsuzlu\u011fu<\/em>, \u00e7ev. Alev T\u00fcrker ve Mehmet Sert, \u0130stanbul, 1980, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, s.233\u2019te, 17. y\u00fczy\u0131l ba\u015f\u0131nda bir Amerikan yerlisi kabilesinin (Culupiler\u2019in) \u015fefi Kalain\u2019in \u00e7e\u015fitli tarihlerde kom\u015fu kabileden bir\u00e7ok ki\u015fiyi gece bask\u0131nlar\u0131nda \u00f6ld\u00fcr\u00fcp derisini y\u00fczd\u00fc\u011f\u00fcn\u00fc, yakalan\u0131nca kendisine yap\u0131lan a\u011f\u0131r i\u015fkencelere, ba\u011f\u0131r\u0131rsam ruhum a\u011fz\u0131mdan u\u00e7up ka\u00e7ar diye dayand\u0131\u011f\u0131n\u0131, 1609\u2019da ise Algonkinler\u2019in kendilerinden 12 tutsak alan d\u00fc\u015fmanlar\u0131na derisini y\u00fcz\u00fcp, tendonlar\u0131n\u0131 \u00e7ekip, yava\u015f yava\u015f yakarak \u00f6ld\u00fcrd\u00fcklerinin kan\u0131tlar\u0131n\u0131 derlemi\u015ftir.<\/p>\n

9) Bir Frans\u0131z din adam\u0131 olan Henri Brueil, k\u0131rk y\u0131l boyunca hemen her yerdeki ma\u011fara resimlerini inceledi ve bu sonuca vard\u0131. Bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.186; aralar\u0131nda, insan\u0131n insana \u015fiddetini g\u00f6steren birka\u00e7 resimle yaln\u0131zca (Kuzey Avrupa\u2019n\u0131n uzman avc\u0131lar\u0131n\u0131n ma\u011faralar\u0131nda de\u011fil) G\u00fcney Afrika\u2019daki su avc\u0131s\u0131 bir toplulu\u011fun su alt\u0131ndan girilen ma\u011faras\u0131nda kar\u015f\u0131la\u015f\u0131ld\u0131 (bkz. s.182).<\/p>\n

10) Ven\u00fcsler hakk\u0131nda Brueil\u2019in yorumu da bu y\u00f6nde; bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.gene 186.<\/p>\n

11) Franz Oppenheimer, Devlet<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel ve Yavuz Sabuncu, Ankara, 2005, Phoenix Yay\u0131nevi, s.69.<\/p>\n

12) Arkeolog Halet \u00c7ambel, s\u0131n\u0131flar\u0131, \u00fcretime ge\u00e7ilip topra\u011fa yerle\u015fildi\u011fi Neolitik d\u00f6neme koymaktad\u0131r; bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.311n; Jean-Jacques Rousseau, \u0130nsanlar Aras\u0131nda E\u015fitsizli\u011fin Kayna\u011f\u0131<\/em>, \u00e7ev. Erdo\u011fan Ba\u015far, \u0130stanbul, 2015, Say Yay\u0131nlar\u0131, II. B\u00f6l\u00fcm\u2019\u00fcn ilk s\u00f6z\u00fc: \u201cBir tarlan\u0131n etraf\u0131n\u0131 \u00e7evirip \u2018buras\u0131 bana aittir\u2019 diyen ve bu s\u00f6ze inanacak kadar saf ki\u015filer bulan ilk insan uygar toplumun kurucusu olmu\u015ftur\u201d deyip m\u00fclkiyet kurumunu yaratarak insanl\u0131k tarihini kana bulayan h\u0131rs\u0131zl\u0131klara, adam \u00f6ld\u00fcrmelere, sava\u015flara varacak bozulman\u0131n da ba\u015flat\u0131c\u0131s\u0131 olmu\u015ftur diye eklemektedir.<\/p>\n

13) Ayr\u0131nt\u0131lar\u0131 i\u00e7in bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, 9. B\u00f6l\u00fcm: S\u00fcmer\u2019de Uygar Topluma Ge\u00e7i\u015fin Kurgusu.<\/p>\n

14) \u00d6nerdi\u011fim \u201c\u00d6teya\u015famc\u0131l\u0131k\u201d kavram\u0131 ve \u00f6ted\u00fcnyac\u0131l\u0131\u011fa benzer i\u015flevi i\u00e7in bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.520.<\/p>\n

15) Bkz. Michael Roaf, Mezopotamya ve Eski Yak\u0131ndo\u011fu<\/em>, \u00e7ev. Z\u00fchal K\u0131l\u0131\u00e7, \u0130stanbul, 1996, \u0130leti\u015fim Yay\u0131nlar\u0131, s.160\u2019dan \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, 630 n.<\/p>\n

16) Bkz. G\u0131lgam\u0131\u015f Destan\u0131<\/em>, \u00e7ev. ve sun. N.K. Sanders, \u00e7ev. Sevin Kutlu ve Teoman Dural\u0131, \u0130stanbul, 1973, H\u00fcrriyet Yay\u0131nlar\u0131 ve \u00f6teki yay\u0131nevlerinin \u00e7evirileri.<\/p>\n

17) Joyce O. Hertzler, The Social Thought of Ancient Civilizations<\/em>\u2019dan Adam \u015eenel, Uygarl\u0131k \u00c7izgisi<\/em>, Ankara, 1967, Bizim Yay\u0131nlar, s.102; kr\u015f. Peter le Page Renouf, M\u0131s\u0131r\u2019\u0131n \u00d6l\u00fcler Kitab\u0131<\/em>, \u00e7ev. Erhan Altunay, \u0130stanbul, 2015, Onbir Yay\u0131nlar\u0131.<\/p>\n

18) \u015eenel, Uygarl\u0131k \u00c7izgisi<\/em>, s.98 ve \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.478.<\/p>\n

19) \u015eenel, Uygarl\u0131k \u00c7izgisi<\/em>, s.78-82; kr\u015f. Oliver Robert Gurney, Hititler<\/em>, \u00e7ev. P\u0131nar Arpa\u00e7ay, Ankara, 2001, Dost Kitabevi.<\/p>\n

20) Kutsal Kitap<\/em>, 2001 Yeni \u00c7eviri, Tevrat<\/em>, M\u0131s\u0131rdan \u00c7\u0131k\u0131\u015f, 32:1-28.<\/p>\n

21) Eflatun [Platon] Sokrates\u2019in M\u00fcdafaas\u0131<\/em>, \u00e7ev. Niyazi Berkes, \u0130stanbul, 1946, MEB Yay\u0131nlar\u0131 ve \u00f6teki \u00e7evirilerinden Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, Ankara, 2013, Bilim ve Sanat Yay\u0131nlar\u0131, s.143-144.<\/p>\n

22) Bertrand Russell, Bat\u0131 Felsefesi Tarihi <\/em>(Antik \u00c7a\u011f cildi) \u00e7ev. Muammer Sencer, \u0130stanbul, 2000, Say Yay\u0131nlar\u0131\u2019ndan \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.829: Ha\u00e7l\u0131 Ak\u0131nlar\u0131 feodal Avrupa\u2019n\u0131n i\u00e7 \u00e7eli\u015fkilerine (ba\u015fta topraks\u0131z, feodal beysiz kalm\u0131\u015f serflerin d\u00fczeni bozup y\u0131kma tehlikesine) \u00e7\u00f6z\u00fcm i\u00e7in, kafirler elinde s\u0131zlayan \u0130sa\u2019n\u0131n kemiklerini kurtarmak bahanesiyle ba\u015flam\u0131\u015ft\u0131. Amac\u0131na uygun olarak, i\u015fsiz ve topraks\u0131zlar sava\u015flarda harcand\u0131. Ama onlar\u0131n \u00f6ks\u00fczleri gelecekte d\u00fczene tehlikeli olacakt\u0131. Onlar\u0131n da harcanmas\u0131 i\u00e7in, Musa gibi y\u00fcr\u00fcyerek denizi a\u015facaklar\u0131na inand\u0131r\u0131lan, kad\u0131n\u0131 tan\u0131mam\u0131\u015f g\u00fcnahs\u0131z \u00e7ocuklardan (1212\u2019de) bir ordu olu\u015fturuldu. Beklenen mucize ger\u00e7ekle\u015fmedi. Denize ad\u0131m atan bo\u011fuldu. Kalanlar k\u00f6le tacirlerinin, o\u011flanc\u0131lar\u0131n, \u00e7ocuklar\u0131 sakatlay\u0131p sokaklara salan dilenci \u00e7etelerinin eline d\u00fc\u015ft\u00fc. \u0130sa\u2019n\u0131n kemikleri i\u00e7in s\u0131zlayan H\u0131ristiyan vicdanlardan, \u00e7ocuklar\u0131n kemiklerinin s\u0131zlat\u0131lmas\u0131na ses \u00e7\u0131kmad\u0131!<\/p>\n

23) Bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.221-222. Roma d\u00fc\u015f\u00fcn\u00fcrlerinin ve politikac\u0131lar\u0131n\u0131n pek sevdi\u011fi Stoa felsefesi, akl\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc evrensel devlet ile duygular egemen yery\u00fcz\u00fc devletleri, i\u00e7 \u00f6zg\u00fcrl\u00fck – i\u00e7 k\u00f6lelik ile d\u0131\u015f \u00f6zg\u00fcrl\u00fck ve k\u00f6lelik ikili s\u0131n\u0131fland\u0131rmalar\u0131yla, bir yandan e\u015fitlikten \u00f6zg\u00fcrl\u00fckten yana g\u00f6r\u00fcn\u00fcrken (\u00f6nemli olan i\u00e7 \u00f6zg\u00fcrl\u00fck gibi kand\u0131rmalarla) Roma\u2019n\u0131n e\u015fitsizlik\u00e7i, k\u00f6leci d\u00fczenine kar\u015f\u0131 \u00e7\u0131k\u0131lmadan ikiy\u00fczl\u00fc bir ahlak anlay\u0131\u015f\u0131n\u0131 sergilediler. Bu yanlar\u0131yla H\u0131ristiyanl\u0131\u011f\u0131n bud\u00fcnya-\u00f6ted\u00fcnya ikilisiyle yap\u0131lacak ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcne \u00f6rnek olu\u015fturdular. Stoac\u0131l\u0131\u011f\u0131n daha olumlu bir yorumu i\u00e7in bkz. Af\u015far Timu\u00e7in, D\u00fc\u015f\u00fcnce Tarihi<\/em>, \u0130stanbul, 2006, Bulut Yay\u0131nlar\u0131, s.222-231.<\/p>\n

24) Bkz. Vikipedia:<\/em> the free encyclopedia<\/em>, \u201cConscience\u201d (17.08.2015) ve Timu\u00e7in, D\u00fc\u015f\u00fcnce Tarihi<\/em>, 140.<\/p>\n

25) Augustinus, \u0130tiraflar<\/em>, \u00e7ev. \u00c7i\u011fdem D\u00fcr\u00fc\u015fken, \u0130stanbul, 2010, Alfa Yay\u0131nc\u0131l\u0131k yap\u0131t\u0131nda Augustinus\u2019un g\u00fcnah kavram\u0131 \u00fczerinde bu kadar vurguyla durmas\u0131n\u0131n nedeni, bir ara bu d\u00fcnyay\u0131 bir k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131n\u0131n y\u00f6netti\u011fi inanc\u0131na dayand\u0131r\u0131lan (Zoroastercilikten t\u00fcreme) Mani\u015feist dine girip \u00e7\u0131kmas\u0131yd\u0131. Bunun yan\u0131 s\u0131ra, gen\u00e7li\u011finde s\u00f6ylevcilik \u00f6\u011frenmek i\u00e7in gitti\u011fi Kartaca\u2019da gebe b\u0131rakt\u0131\u011f\u0131 k\u0131zla, ailesinin kar\u015f\u0131 \u00e7\u0131kmas\u0131 nedeniyle evlenemeyip, onu \u00e7ocu\u011fuyla kendi ba\u015f\u0131na b\u0131rakm\u0131\u015f olman\u0131n verdi\u011fi vicdan ac\u0131s\u0131 gibi bir ki\u015fisel deneyimiydi.<\/p>\n

26) Strohm, Conscience<\/em>, (A Very Short Introduction) Oxford, 2011, Oxford University Press, s.14.<\/p>\n

27) Zimmermann\u2019dan Friedrich Engels, K\u00f6yl\u00fcler Sava\u015f\u0131<\/em>, \u00e7ev. Kenan S\u00fcmer, \u0130stanbul, 1995, Sol Yay\u0131nlar\u0131 s.60\u2019dan \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.127; ayr\u0131ca bkz. Dieter Forte, Martin Luther ve Thomas M\u00fcnzer ya da Muhasebenin Ba\u015flang\u0131c\u0131<\/em>, \u00e7ev. Sargut \u015e\u00f6l\u00e7in, \u0130stanbul, 1983, Kaynak Yay\u0131nlar\u0131.<\/p>\n

28) \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.321-322. B\u00f6ylece Calvin, VIII. Henry\u2019nin \u0130ngiliz kilisesini Papal\u0131ktan koparacak giri\u015fimlerine Katolik vicdan\u0131 ile ho\u015f g\u00f6rmeyip tutuklulu\u011fu ve \u00f6l\u00fcm\u00fc g\u00f6ze alan, i\u015f dinden sapanlar\u0131n yak\u0131lmas\u0131na gelince, bu yolda verdi\u011fi kararlar\u0131n her uygulanmas\u0131nda bulunmu\u015f olan Thomas More\u2019dan (1478-1535) farkl\u0131 tutum tak\u0131nmam\u0131\u015f oluyordu.<\/p>\n

29) Strohm, Conscience, s.4.<\/p>\n

30) Wikipedia<\/em>, Conscience, \u201cReligious Views\u201d.<\/p>\n

31) Wikipedia<\/em>, Conscience, \u201cMedieval Philosophical Views\u201d.<\/p>\n

32) Hasan Ayd\u0131n, Gazz\u00e2l\u00ee<\/em> (Felsefi ve \u0130slam Modernizmine Etkileri), \u0130stanbul, 2012, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, s.412.<\/p>\n

33) Kur\u2019\u00e2n-\u0131 Ker\u00eem ve A\u00e7\u0131klamal\u0131 Me\u00e2li<\/em>, Ankara, 2001 T\u00fcrkiye Diyanet Vakf\u0131 Yay\u0131nlar\u0131, \u201cBakara\u201d, 2016.<\/p>\n

34) Louis Althusser, \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131<\/em>\u2019na, \u0130stanbul, \u00e7e\u015fitli tarihlerde \u00e7e\u015fitli bask\u0131lar\u0131 i\u00e7inde Murat Belge\u2019nin \u00e7eviriye yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde \u201ctotal ideoloji\u201d bi\u00e7iminde.<\/p>\n

35) John Locke, \u0130nsan Anl\u0131\u011f\u0131 \u00dczerine Bir Deneme<\/em>\u2019den, \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.367.<\/p>\n

36) John Locke, Sivil Toplumda Devlet Uygar Y\u00f6netim \u00dczerine \u0130kinci \u0130nceleme<\/em>, \u00e7ev.\u00a0Hale Akman ve\u00a0Serdar Ta\u015f\u00e7\u0131, \u0130stanbul, 2002, Metropol Yay\u0131nlar\u0131.<\/p>\n

37) Bkz. Immanuel Kant, Pratik Akl\u0131n Ele\u015ftirisi<\/em>, \u00e7ev. Gertunde Durusoy, \u0130stanbul, 1999, T\u00fcrkiye Felsefe Kurumu Yay\u0131n\u0131.<\/p>\n

38) Strohm, Conscience<\/em>, s.46.<\/p>\n

39) Bkz. Friedrich Nietzsche, Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc \u00dcst\u00fcne<\/em>, \u00e7ev. Ahmet \u0130nam, \u0130stanbul, 2010, Say Yay\u0131nlar\u0131, 182 s. Friedrich Nietzsche, \u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde<\/em>, \u00e7ev. Ahmet \u0130nam, \u0130stanbul, 2011, Say Yay\u0131nlar\u0131, 223 s.<\/p>\n

40) Bu ba\u015fl\u0131k alt\u0131ndaki \u00f6rneklerin hemen hepsi, vicdan \u00fczerine bir monografinin yazar\u0131n\u0131n derlemelerinden aktar\u0131lm\u0131\u015ft\u0131r. Bkz. Strohm, Conscience<\/em>, 133 s. \u00f6zellikle s.77-81 aras\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

Biyolojik evrim yoluyla edinilmi\u015f empati yetisine sahip insan t\u00fcr\u00fcn\u00fcn, hangi tarihlerde hangi ko\u015fullarda bu yetisini vicdan\u0131n\u0131n sesini dinleme yetene\u011fine d\u00f6n\u00fc\u015ft\u00fcrebildi\u011fi ara\u015ft\u0131r\u0131lmal\u0131. Ayn\u0131 bi\u00e7imde bu yetisinin k\u00f6relerek vicdana d\u00f6n\u00fc\u015ft\u00fcr\u00fclememesi ya da d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f olmas\u0131na kar\u015f\u0131n vicdan\u0131n sesine kulak t\u0131kanmas\u0131 sonucunu do\u011furabilen k\u00fclt\u00fcrel evrimsel ko\u015fullara da bak\u0131lmal\u0131. Bak\u0131ld\u0131\u011f\u0131nda, sorunun ge\u00e7im\/\u00fcretim ili\u015fkileri ve kavga\/sava\u015f ili\u015fkileri olmak \u00fczere iki odakl\u0131 […]<\/p>\n","protected":false},"author":492,"featured_media":17234,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[176,211,1464,28,218],"tags":[1897,230,578,2062,1908,2061],"class_list":["post-17206","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-139-sayi","category-antropoloji","category-dosya","category-sosyal-bilimler","category-sosyoloji","tag-empati","tag-insanlik-tarihi","tag-savas","tag-siyasal-dusunce","tag-sinifli-toplumlar","tag-vidan"],"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