{"id":21632,"date":"2015-04-01T14:18:38","date_gmt":"2015-04-01T11:18:38","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=21632"},"modified":"2018-03-13T17:17:07","modified_gmt":"2018-03-13T14:17:07","slug":"biyolojik-evrimden-kulturel-evrime-inanmaktan-dusunmeye-yaratici-ozgur-insan-anlayisindan-kul-insan-anlayisina-gerisin-geriye","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/04\/01\/biyolojik-evrimden-kulturel-evrime-inanmaktan-dusunmeye-yaratici-ozgur-insan-anlayisindan-kul-insan-anlayisina-gerisin-geriye","title":{"rendered":"Biyolojik evrimden k\u00fclt\u00fcrel evrime\u2026 \u0130nanmaktan d\u00fc\u015f\u00fcnmeye\u2026 Yarat\u0131c\u0131 \u00f6zg\u00fcr insan anlay\u0131\u015f\u0131ndan kul insan anlay\u0131\u015f\u0131na gerisin geriye!"},"content":{"rendered":"

Biyolojik evrimle kazand\u0131\u011f\u0131m\u0131z bi\u00e7imiyle beyin, hem duyu, hem d\u00fc\u015f\u00fcnme yetilerimizin oda\u011f\u0131d\u0131r. B\u00f6yle olunca, duyularla d\u00fc\u015f\u00fcncelerimizin ba\u011flant\u0131s\u0131 kadar duygular ile d\u00fc\u015f\u00fcncelerin etkile\u015fimi ka\u00e7\u0131n\u0131lmazd\u0131r. Duygular, duyular \u00fczerine edinilmi\u015f d\u00fc\u015f\u00fcnceler olarak (duygu=duyu+d\u00fc\u015f\u00fcnce diye) tan\u0131mlanabilir. \u00d6yleyse d\u00fc\u015f\u00fcncelerimizin ba\u015fl\u0131ca duygular\u0131m\u0131z olan korku ve umut ile kar\u0131\u015fmas\u0131n\u0131n irrasyonel d\u00fc\u015f\u00fcncelere yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenebilir. \u00d6yle ki, bunun en u\u00e7 \u00f6rne\u011fi inanma psikolojidir. Ya inanma ile d\u00fc\u015f\u00fcnme ba\u011flant\u0131lar\u0131 nas\u0131l olu\u015fur, nas\u0131l olu\u015fturulur?<\/em><\/p>\n

G\u0130R\u0130\u015e: TERM\u0130NOLOJ\u0130 VE KAVRAMLA\u015eTIRMA SORUNLARI<\/strong><\/h4>\n

\"\"Ba\u015fl\u0131kta belirtilen konuyla ilgili terminoloji ve kavramla\u015ft\u0131rma sorunlar\u0131na ve de bunlarla ilgili anlay\u0131\u015f\u0131ma \u201cGiri\u015f\u201dte de\u011finmekte yarar var. B\u00f6ylece, yaz\u0131da se\u00e7ilen ve se\u00e7ilmeyen kavramlar, se\u00e7ili\u015f ve se\u00e7ilmeyi\u015f nedenleri, onlar\u0131n yerine \u00f6nerilenler a\u00e7\u0131klanm\u0131\u015f olacakt\u0131r. Bundan \u00f6te, yanl\u0131\u015f kavramlar\u0131n kullan\u0131lmas\u0131n\u0131n ya da do\u011fru kavramlar\u0131n yanl\u0131\u015f kullan\u0131lmas\u0131n\u0131n d\u00fc\u015f\u00fcnceyi g\u00f6t\u00fcrebilece\u011fi olumsuz sonu\u00e7lara de\u011finilecektir. B\u00f6ylece yaz\u0131ya, tam da konunun oda\u011f\u0131ndan, yani \u00f6zg\u00fcrce d\u00fc\u015f\u00fcnme ile tutsak\u00e7a inanma ko\u015fullar\u0131ndan ba\u015flanm\u0131\u015f olacakt\u0131r.<\/p>\n

\u201cGenlerdeki bilgi\u201d bilgi midir? Genler bilgi ta\u015f\u0131y\u0131c\u0131s\u0131 m\u0131d\u0131r?<\/strong><\/p>\n

Bilgi, ger\u00e7ekli\u011fin (varl\u0131\u011f\u0131n, olgular\u0131n, olaylar\u0131n) insan anla\u011f\u0131ndaki (insan zihnindeki, kafam\u0131zdaki) kar\u015f\u0131l\u0131\u011f\u0131 olarak olu\u015fan, olu\u015fturulan simgesel modelleridir. Denebilir ki bir yap\u0131n\u0131n planlar\u0131 gibidir. Simgesel modellere, k\u00fclt\u00fcrel evrimle (bilgi birikimiyle) ger\u00e7ekli\u011fe giderek daha \u00e7ok yakla\u015ft\u0131racak, onu daha do\u011fru yans\u0131tacak bi\u00e7imler kazand\u0131r\u0131l\u0131r. Ya da k\u00fclt\u00fcrel gericilikle (simgesel modellerimiz, bilgilerimiz) ger\u00e7eklikten sapt\u0131r\u0131l\u0131p uzakla\u015ft\u0131r\u0131l\u0131r.<\/p>\n

Bilgi edinme, bilgi biriktirme ve bilgi i\u015fleme (d\u00fc\u015f\u00fcnme) organ\u0131 insan beyni, \u00f6zg\u00fcl olarak onun \u201cneokorteks\u201d b\u00f6l\u00fcm\u00fcd\u00fcr.(1)<\/sup> Ne b\u00f6yle bir organ\u0131 bulunmayan hayvanlarda, bitkilerde, bakterilerde, ne de onlar\u0131n genlerinde bilgi edinme yetisinin varl\u0131\u011f\u0131ndan s\u00f6z edilebilir. \u201cGenlerdeki bilgi\u201d s\u00f6z\u00fcn\u00fcn edili\u015fi, yayg\u0131nla\u015fm\u0131\u015f, dolay\u0131s\u0131yla do\u011fru g\u00f6r\u00fclebilen bir deyi\u015f (galat) say\u0131lsa da, yan\u0131lt\u0131c\u0131d\u0131r. Genler, molek\u00fcller aras\u0131, atomlar aras\u0131 biyokimyasal tepkimeler alan\u0131nda i\u015flev g\u00f6r\u00fcr. Oysa bilginin, sinir dizgesi (sinir sistemi) i\u00e7inde elektron ak\u0131mlar\u0131yla edinilip i\u015flendi\u011fi, n\u00f6roloji ara\u015ft\u0131rmalar\u0131nda kesinlikle ortaya konmu\u015f bulunuyor. Burada, hatta elektronlar\u0131n rol\u00fc bile ikincildir. Birincil \u00f6nemde olgu (telgraftakine, bilgisayardakine benzer bi\u00e7imde) kesintili elektron ak\u0131mlar\u0131na kodlanm\u0131\u015f mesajlar, imgeler, simgeler, anlamlard\u0131r.<\/p>\n

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Genler bilgi ta\u015f\u0131y\u0131c\u0131lar\u0131 olmad\u0131klar\u0131 gibi, genler yoluyla \u00e7ocu\u011fa bilgi aktar\u0131lamaz.<\/figcaption><\/figure>\n

\u201cGendeki bilgi\u201d ile anlat\u0131lmak istenen asl\u0131nda bir genin molek\u00fcler yap\u0131s\u0131d\u0131r. Ya da bir hastal\u0131\u011fa yol a\u00e7t\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen genin de\u011fi\u015fmeye (mutasyona) u\u011fram\u0131\u015f, u\u011frat\u0131lm\u0131\u015f yap\u0131lan\u0131\u015f\u0131d\u0131r. Molek\u00fcllerin, fet\u00fcs\u00fcn geli\u015fmesine, ya da ergin canl\u0131da bir organ\u0131ndaki bir h\u00fccrenin b\u00f6l\u00fcnerek \u00e7o\u011falmas\u0131na varabilecek \u00f6zel dizili\u015fidir. S\u00f6z konusu \u00f6zellik, sonunda benzeri bir dizili\u015fe sahip organellerin bire\u015fimine (sentezine) varacak biyokimyasal tepkimelere uygun dizili\u015fteki yap\u0131s\u0131d\u0131r.(2)<\/sup> Dolay\u0131s\u0131yla, \u00f6rne\u011fin \u00fcremeyi denetleyen genlerde bulunan ve aktar\u0131lan, dar ve kesin anlam\u0131yla \u201cbilgi\u201d de\u011fildir. Uygun biyolojik ortamlarda, o t\u00fcr\u00fcn bir tipinin (\u00fcyesinin) ortaya \u00e7\u0131k\u0131\u015f\u0131na varacak sarmal yap\u0131l\u0131 dev bir molek\u00fcler bile\u015fi\u011finin biyokimyasal tepkimeler zincirini ba\u015flatan ilk halkas\u0131d\u0131r.<\/p>\n

B\u00f6yle bir olguya, e\u011fitsel, pedagojik kolayl\u0131k amac\u0131yla bile \u201cbilgi\u201d denmemeli. B\u00f6yle bir s\u00fcre\u00e7 \u201cgendeki bilginin aktar\u0131larak \u00e7o\u011falt\u0131lmas\u0131\u201d olarak nitelenmemeli. Niteleyenler, yanl\u0131\u015f \u00e7\u0131karsamalara gebe kalabilmektedir. S\u00f6z konusu yanl\u0131\u015flardan biri, bilgi i\u015fleme i\u015flevi g\u00f6ren organ\u0131 bulunmayan hayvanlarda, bitkilerde, ya da bakterilerde, o canl\u0131n\u0131n \u201cyazg\u0131s\u0131n\u0131\u201d (gelece\u011fini) belirleyecek bir \u201cbilginin\u201d bulunabilece\u011fi inanc\u0131d\u0131r. Canl\u0131n\u0131n bilgi i\u015fleme organ\u0131n\u0131n bulunmad\u0131\u011f\u0131na bak\u0131larak, o bilginin Yaradan\u2019\u0131nca o canl\u0131ya (organlar\u0131na, h\u00fccrelerine) ba\u011f\u0131\u015fland\u0131\u011f\u0131 (atmasyon) d\u00fc\u015f\u00fcncesidir. Buradan gidilerek, insan\u0131n da maddesel kar\u015f\u0131l\u0131\u011f\u0131 bulunmayabilen (bilinmeyebilen) b\u00f6yle bir niteli\u011finin genlerine ya da ruhuna Yaradan taraf\u0131ndan yerle\u015ftirildi\u011finin d\u00fc\u015f\u00fcn\u00fclebilmesidir. Giderek, ger\u00e7e\u011fin bilgisine g\u00f6zlemle, deneyimle, deneyle, \u201cd\u00fc\u015f\u00fcnme\u201d yoluyla de\u011fil, daha \u00e7ok \u201cvahiy\u201d ve \u201cinanma\u201d yoluyla ula\u015f\u0131labilece\u011fi sonucuna var\u0131labilmesidir. Ki bu \u201cyarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa savrulma\u201d olup, ileriki sayfalarda ele al\u0131nacakt\u0131r.<\/p>\n

\u201cK\u00fclt\u00fcrel kal\u0131t\u0131m\u201d m\u0131 \u201ck\u00fclt\u00fcrel kazan\u0131m\u201d m\u0131 demeli? Kal\u0131t\u0131m-kazan\u0131m tart\u0131\u015fmas\u0131<\/strong><\/p>\n

Genlerde canl\u0131n\u0131n morfolojik \u00f6zelliklerinin bilgisinin, yavruya, gelecek ku\u015fa\u011fa aktar\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru mudur? Genlerin bilgi ta\u015f\u0131d\u0131klar\u0131 s\u00f6ylenemezse, bilgi aktard\u0131klar\u0131 hi\u00e7 s\u00f6ylenemez. Bunu s\u00f6ylemek, bilginin do\u011fu\u015ftan (kat\u0131l\u0131mla) edinilebildi\u011fi, kal\u0131t\u0131mla (\u00e7ocuklara) ge\u00e7irilebilece\u011fi gibi apa\u00e7\u0131k yanl\u0131\u015f bilgilere, yanl\u0131\u015f inan\u00e7lara yol a\u00e7abilmektedir. Genler bilgi ta\u015f\u0131y\u0131c\u0131lar\u0131 olmad\u0131klar\u0131 gibi, genler yoluyla \u00e7ocu\u011fa bilgi aktar\u0131lamaz. Bebe\u011fe biyolojik ana babas\u0131ndan, bilgi ta\u015f\u0131y\u0131c\u0131s\u0131 olan tek bir s\u00f6zc\u00fc\u011f\u00fcn bile ge\u00e7irilemedi\u011fini g\u00f6zlemlememiz de, bunu, \u201cbilimsel kan\u0131t\u201d olu\u015fturacak derecede onaylamaktad\u0131r.<\/p>\n

Bilgi kal\u0131t\u0131mla ku\u015faktan ku\u015fa\u011fa ge\u00e7irilemedi\u011fi gibi, bilgi birikiminin \u00fcr\u00fcn\u00fc olan k\u00fclt\u00fcr de genlerle, kal\u0131t\u0131mla ge\u00e7irilemez. Dolay\u0131s\u0131yla \u201ck\u00fclt\u00fcrel kal\u0131t\u0131m\u201d kavram\u0131n\u0131 kullanmak da (kal\u0131t\u0131m biyolojideki anlam\u0131yla anla\u015f\u0131ld\u0131\u011f\u0131nda) do\u011fru de\u011fildir. Ama, kal\u0131t\u0131m (tevar\u00fcs) s\u00f6zc\u00fc\u011f\u00fc, irsiyet de\u011fil, geni\u015f anlam\u0131yla (miras konusunda oldu\u011fu gibi) ge\u00e7me, ge\u00e7irme olarak al\u0131n\u0131rsa, \u201ck\u00fclt\u00fcrel kal\u0131t\u0131m\u201d kavram\u0131 kullan\u0131labilir.<\/p>\n

Ancak, \u201ck\u00fclt\u00fcrel kal\u0131t\u0131m\u201d kavram\u0131ndaki kal\u0131t\u0131m s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, biyolojideki, s\u0131radan anlam\u0131yla al\u0131n\u0131p anla\u015f\u0131ld\u0131\u011f\u0131nda, d\u00fc\u015f\u00fcnceyi se\u00e7kinci (elitist) Sosyal Darvinci, \u0131rk\u00e7\u0131, fa\u015fist \u00e7\u0131karsamalara g\u00f6t\u00fcrebilece\u011fi unutulmamal\u0131. Bu bak\u0131mdan y\u0131llard\u0131r, k\u00fclt\u00fcrel kal\u0131t\u0131m yerine \u201ck\u00fclt\u00fcrel kazan\u0131m\u201d kavram\u0131n\u0131n kullan\u0131lmas\u0131n\u0131 \u00f6nermekteyim; ama dinleyen kim? B\u00f6yle bir terminoloji insan ve toplum bilimlerinde, \u0130ngilizce yaz\u0131ndaki nature-nurture<\/em> tart\u0131\u015fmas\u0131yla ba\u011flant\u0131land\u0131r\u0131labilir. Bu durumda, do\u011fa-\u00e7evre, kal\u0131t\u0131m-beslenme, kal\u0131t\u0131m-e\u011fitim gibi kar\u015f\u0131l\u0131klar\u0131yla T\u00fcrk\u00e7eye uygun kar\u015f\u0131l\u0131\u011f\u0131 bir t\u00fcrl\u00fc yerle\u015ftirilemeyen bir \u00e7eviri sorunu da \u201ckal\u0131t\u0131m-kazan\u0131m\u201d ikilisiyle \u00e7\u00f6z\u00fcme ula\u015ft\u0131r\u0131labilir.<\/p>\n

Biyolojik kal\u0131t\u0131m ile k\u00fclt\u00fcrel kazan\u0131m kavramlar\u0131, ya da bunlar\u0131n daha s\u0131k kullan\u0131lan biyolojik kal\u0131t\u0131m – k\u00fclt\u00fcrel kal\u0131t\u0131m bi\u00e7imleri, do\u011fru ya da yanl\u0131\u015f kullan\u0131l\u0131\u015flar\u0131yla, do\u011fru ya da yanl\u0131\u015f anla\u015f\u0131l\u0131\u015flar\u0131yla \u201cbirikim\u201d olgusunu a\u00e7\u0131klamada kullan\u0131ld\u0131klar\u0131nda \u201cevrim\u201d konusuna giri\u015f yap\u0131lm\u0131\u015f olmaktad\u0131r. Bu konuda \u201cbiyolojik evrim\u201d ile \u201ck\u00fclt\u00fcrel evrim\u201d kavramlar\u0131n\u0131n kullan\u0131lmas\u0131n\u0131n kar\u015f\u0131s\u0131nda bir terminoloji sorunu bulunmamaktad\u0131r. Sorun, biyolojik evrim ile k\u00fclt\u00fcrel evrim olgular\u0131ndan ne anla\u015f\u0131ld\u0131\u011f\u0131, ne anla\u015f\u0131lmas\u0131 gerekti\u011fi noktas\u0131nda d\u00fc\u011f\u00fcmlenmektedir. En ba\u015fta, \u201cevrim\u201d dendi\u011finde genellikle \u201cbiyolojik evrim\u201d (canl\u0131n\u0131n evrimi) anla\u015f\u0131lmaktad\u0131r. Canl\u0131n\u0131n evrimine varacak cans\u0131z maddenin evrim (karma\u015f\u0131kla\u015fma) s\u00fcreci ge\u00e7irdi\u011fi hi\u00e7 akla getirilmeyebilmektedir. Bunun yan\u0131 s\u0131ra, insan\u0131n evrimi canl\u0131n\u0131n evrimiyle s\u0131n\u0131rl\u0131 g\u00f6r\u00fclebilmektedir. \u00d6yleyse, evrim anlat\u0131m\u0131 \u201cmaddenin evrimi\u201d ile ba\u015flat\u0131lmal\u0131d\u0131r. Canl\u0131n\u0131n evrimi \u201cbiyolojik evrim\u201d olarak nitelendikten sonra, yaln\u0131zca insan canl\u0131s\u0131na \u00f6zg\u00fc olan k\u00fclt\u00fcrel evrim konusuna girilmelidir.<\/p>\n

EVR\u0130M\u0130N \u00dc\u00c7 EVRES\u0130: MADDEN\u0130N EVR\u0130M\u0130 – CANLININ EVR\u0130M\u0130\u00a0– \u0130NSANIN K\u00dcLT\u00dcREL EVR\u0130M\u0130<\/strong><\/h4>\n
\"\"
Biyolojik evriminin kazand\u0131rd\u0131\u011f\u0131 organlarla maddesel ve simgesel ara\u00e7lar yapabilme yetisine ula\u015fan canl\u0131 t\u00fcr\u00fc, zaman\u0131m\u0131zdan 3 milyon y\u0131l kadar \u00f6nce yery\u00fcz\u00fcnde dola\u015fmaya ba\u015flad\u0131.<\/figcaption><\/figure>\n

\u201cEvrim\u201d denince, daha \u00f6nce de belirtildi\u011fi gibi, canl\u0131 t\u00fcrlerinin de\u011fi\u015fme, olu\u015fma s\u00fcre\u00e7lerini i\u00e7eren (\u201cfilogenesis\u201d = t\u00fcrolu\u015fumu denen) biyolojik evrim s\u00fcreci anla\u015f\u0131lmaktad\u0131r. Oysa varl\u0131k, canl\u0131n\u0131n yery\u00fcz\u00fcnde g\u00f6r\u00fcnd\u00fc\u011f\u00fcndeki noktaya ula\u015f\u0131lmas\u0131na dek, cans\u0131z maddenin, giderek artan karma\u015f\u0131kla\u015fma s\u00fcre\u00e7lerinden ge\u00e7mi\u015ftir. Bu s\u00fcre\u00e7, biyolojik evrim i\u00e7inde, \u201cfilogenesis\u2019in ontogenesis i\u00e7inde \u00f6zetlenmesi\u201d denen olayla, t\u00fcr\u00fcn bir \u00fcyesinin olu\u015fumunda ve beslenip b\u00fcy\u00fcmesinde de i\u015flemektedir. Besinler sindirilirken bir zamanlar canl\u0131lar\u0131 olu\u015fturan karma\u015f\u0131k molek\u00fcler yap\u0131lar\u0131 \u00f6nce \u00e7\u00f6z\u00fcl\u00fcr. Daha az karma\u015f\u0131k yap\u0131lara indirgenir. Sonra, \u00f6teki cans\u0131z maddelerle sentezlenerek canl\u0131n\u0131n protein molek\u00fcllerine d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcp biyolojik evrim s\u00fcreci i\u00e7ine sokulurlar.<\/p>\n

Canl\u0131n\u0131n evrimi ise, tekh\u00fccreliden bilgi i\u015fleme organ\u0131n\u0131n kazand\u0131rd\u0131\u011f\u0131 yetilere sahip bir canl\u0131 t\u00fcr\u00fcn\u00fcn yery\u00fcz\u00fcnde g\u00f6r\u00fcn\u00fc\u015f\u00fcne dek gider. Ondan sonra insan\u0131n ya\u015fam\u0131, insan canl\u0131s\u0131n\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 topluluklar ve toplumlar boyunca, biyolojik evrimin belirledi\u011finden kat kat etkili \u201ck\u00fclt\u00fcrel evrim\u201d s\u00fcre\u00e7lerince belirlenir.<\/p>\n

Maddenin fiziksel, kimyasal evrimi<\/strong><\/p>\n

Varl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131, zaman\u0131m\u0131zdan (neredeyse kesinle\u015fen bilgilere g\u00f6re) 13,7 milyar y\u0131l kadar \u00f6ncesinde patlak veren B\u00fcy\u00fck Patlama olay\u0131yla a\u00e7\u0131klan\u0131r. \u00d6nce, \u201cPlazma\u201d denen varl\u0131\u011f\u0131n d\u00fczen kazanmas\u0131 tek elektronlu tek protonlu Hidrojen atomu ile ba\u015flar.(3)<\/sup> Onu, en yal\u0131n yap\u0131l\u0131 Hidrojen\u2019in \u00fc\u00e7 atomunun birle\u015fmesiyle Helyum\u2019un olu\u015fmas\u0131 izler. D\u00f6rt Helyum\u2019dan Karbon\u2019un olu\u015fmas\u0131na var\u0131lm\u0131\u015ft\u0131r. Karbon\u2019un d\u00f6rt Hidrojen atomuyla birle\u015fmesiyle (CH4<\/sub>) hidrokarbonlardan Metan; Nitrojen\u2019in (Azot\u2019un) \u00fc\u00e7 Hidrojen atomuyla bile\u015fik olu\u015fturmas\u0131yla, Amonyak (NH3<\/sub>) bile\u015fikleri ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Canl\u0131n\u0131n yap\u0131ta\u015flar\u0131 say\u0131lan bu organik bile\u015fiklerden daha da karma\u015f\u0131k bile\u015fiklerin olu\u015fmas\u0131yla ise proteinlerin yap\u0131ta\u015flar\u0131 Ribon\u00fckleik Asit (RNA) ile Deoksiribo N\u00fckleik Asit (DNA) canl\u0131l\u0131\u011f\u0131n kap\u0131s\u0131n\u0131 \u00e7al\u0131p canl\u0131n\u0131n evrimi evresine ve canl\u0131lar evrenine ge\u00e7mi\u015flerdir. Biyokimyasal karma\u015f\u0131kla\u015fma, proteinlerin sentezlenmesine yol a\u00e7an DNA-RNA etkile\u015fimi sonucunda organ olu\u015fumuna ula\u015facakt\u0131r.(4)<\/sup><\/p>\n

Bu olgular bize, maddenin hi\u00e7 yoktan var olmad\u0131\u011f\u0131 gibi, cans\u0131z do\u011fadan canl\u0131 do\u011faya ge\u00e7i\u015fin, bir yarat\u0131c\u0131ya gerek olmadan, do\u011fa yasalar\u0131 uyar\u0131nca karma\u015f\u0131k bile\u015fiklerin olu\u015fmas\u0131 s\u00fcrecinin \u00fcr\u00fcn\u00fc oldu\u011funu g\u00f6stermektedir.<\/p>\n

Canl\u0131n\u0131n biyokimyasal evrimi<\/strong><\/p>\n

Bilginler, canl\u0131n\u0131n zaman\u0131m\u0131zdan 4-3,5 milyar y\u0131l aras\u0131 bir tarihte ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcnde birle\u015fmektedirler. Cans\u0131z maddenin karma\u015f\u0131kla\u015fmas\u0131n\u0131n, RNA ve DNA (asit) molek\u00fclleri derecesine ula\u015fmas\u0131yla, uygun molek\u00fcler beslenme ortamlar\u0131nda ve uygun sentez ko\u015fullar\u0131nda, tekh\u00fccreli, g\u00f6rece yal\u0131n yap\u0131l\u0131 canl\u0131lar belirmi\u015ftir.(5)<\/sup> Canl\u0131n\u0131n karma\u015f\u0131kla\u015fma y\u00f6n\u00fcndeki evriminde, tekh\u00fccreliler yan\u0131 s\u0131ra \u00e7okh\u00fccreliler geli\u015fmi\u015ftir. \u00c7okh\u00fccrelilerin evrimiyle ise, elleri ve beyni maddesel ve simgesel ara\u00e7lar yap\u0131p, yarat\u0131p i\u015fleyebilecek nicelik ve niteli\u011fe ula\u015fan canl\u0131yla, insan\u0131n k\u00fclt\u00fcrel evrimi evresine ge\u00e7ilecektir.<\/p>\n

\u0130nsan\u0131n k\u00fclt\u00fcrel evrimi<\/strong><\/p>\n

Biyolojik evriminin kazand\u0131rd\u0131\u011f\u0131 organlarla maddesel ve simgesel ara\u00e7lar yapabilme yetisine ula\u015fan canl\u0131 t\u00fcr\u00fc, zaman\u0131m\u0131zdan 3 milyon y\u0131l kadar \u00f6nce yery\u00fcz\u00fcnde dola\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Ondan sonra art\u0131k ya\u015fam\u0131, ge\u00e7imi, duygular\u0131 ve d\u00fc\u015f\u00fcnceleri (o g\u00fcnden bug\u00fcne hemen hi\u00e7bir \u00f6nemli biyolojik evrim ge\u00e7irmedi\u011fine g\u00f6re) k\u00fclt\u00fcrel evrim s\u00fcre\u00e7leriyle belirlenecektir.<\/p>\n

B\u0130YOLOJ\u0130K EVR\u0130M \u0130LE K\u00dcLT\u00dcREL EVR\u0130M\u0130 AYIRT EDEMEMEN\u0130N YARATAB\u0130LECE\u011e\u0130 KAFA KARI\u015eIKLIKLARI<\/strong><\/h4>\n

\u0130ster evrim kavram\u0131na sahip olmayan kafalar, ister evrim olgusunu yads\u0131yan kimseler olsun, cans\u0131z do\u011fa d\u00fczenekleri ile canl\u0131 do\u011fa s\u00fcre\u00e7lerini ay\u0131rt edememelerinin \u00fcr\u00fcn\u00fc yarat\u0131l\u0131\u015f\u00e7\u0131 tuzaklara d\u00fc\u015febilmektedirler. Evrim kavram\u0131na sahip olan, ama onu do\u011fru alg\u0131lay\u0131p do\u011fru kullanamayan kimileriyse, Kaba Materyalizme ya da Sosyal Darvinci d\u00fcnya g\u00f6r\u00fc\u015flerine kap\u0131labilmektedirler.<\/p>\n

\"\"
Evrim olgusunun bilgisinden yoksun edilenler ya da evrimi yads\u0131yanlar, cans\u0131z do\u011fa ile canl\u0131 do\u011fa aras\u0131ndaki yap\u0131sal ayr\u0131mlar\u0131 g\u00f6remeyebilmektedirler.<\/figcaption><\/figure>\n

Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa d\u00fc\u015f\u00fc\u015f<\/strong><\/p>\n

Evrim olgusunun bilgisinden yoksun edilenler ya da evrimi yads\u0131yanlar, cans\u0131z do\u011fa ile canl\u0131 do\u011fa aras\u0131ndaki yap\u0131sal ayr\u0131mlar\u0131 g\u00f6remeyebilmektedirler. Cans\u0131z do\u011fa nesnelerine ve olaylar\u0131na, canl\u0131 do\u011fa perspektifinden ve antroposantrizm (insanodak\u00e7\u0131l\u0131k) denen noktadan bakabilmektedirler. B\u00f6yle bakt\u0131klar\u0131nda, canl\u0131lar\u0131n \u00e7e\u015fitli organlar\u0131n\u0131, yarat\u0131c\u0131lar\u0131n\u0131n \u00e7e\u015fitli ereklerinin \u00fcr\u00fcn\u00fcym\u00fc\u015f gibi g\u00f6rebilmektedirler.<\/p>\n

Canl\u0131 do\u011fa olgular\u0131 ve olaylar\u0131 kadar cans\u0131z do\u011fa olaylar\u0131 da, yarat\u0131c\u0131lar\u0131n\u0131n, kullar\u0131n\u0131 cezaland\u0131rma ya da \u00f6d\u00fcllendirme amac\u0131na ba\u011flanabilmektedir. Bunun nedeni, cans\u0131z varl\u0131klar evreninin nedensel d\u00fczeneklerini g\u00f6rememeleridir. Tufanda, yersars\u0131nt\u0131nda, sa\u011fanak ya\u011fmurda oldu\u011fu gibi, do\u011fa olaylar\u0131n\u0131n ereksel yorumlar\u0131 yap\u0131labilmektedir. \u00d6rne\u011fin bir ki\u015finin (beklenmedik bir zamanda) \u00f6lmesi, \u00f6ld\u00fcr\u00fclmesi, yarat\u0131c\u0131s\u0131n\u0131n ona bi\u00e7ti\u011fi \u201cecel\u201d inanc\u0131yla, \u201ckader\u201d inanc\u0131yla a\u00e7\u0131klanabilmektedir. Peki, ya binlerce ki\u015finin bir yersars\u0131nt\u0131s\u0131nda \u00f6lmesi, yarat\u0131c\u0131lar\u0131n\u0131n buyruklar\u0131na uyma s\u00f6z\u00fcnden (dinden imandan) sapmalar\u0131n\u0131n adil kar\u015f\u0131l\u0131\u011f\u0131 olarak yorumlanabilir mi? Din ile bilimi uzla\u015ft\u0131rmaya \u00e7al\u0131\u015farak b\u00f6yle bir yorumu dinciler benimseyebilirlerse de; bilimciler, bilimi suland\u0131rmad\u0131k\u00e7a benimseyemeyecektir.(6)<\/sup><\/p>\n

Kaba materyalizme sap\u0131\u015f<\/strong><\/p>\n

Evrim kuram\u0131n\u0131n ger\u00e7ekli\u011fin do\u011fru bilgisi oldu\u011funu d\u00fc\u015f\u00fcnenlerden kimileri ise, cans\u0131z maddeler evreni ile canl\u0131lar ve insanlar evrenini ayn\u0131 torbaya sokup nedensel a\u00e7\u0131klamalar\u0131n\u0131 yapmaya kalkabilmektedir. Feuerbach\u2019\u0131n, \u201cinsan yediklerinin \u00fcr\u00fcn\u00fcd\u00fcr\u201d d\u00fc\u015f\u00fcncesiyle, 1848 devrimlerinde, i\u015f\u00e7ilerin fasulye de\u011fil patates yedi\u011fi i\u00e7in yenilgiye u\u011fran\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi s\u00f6ylentisi, Feuerbach b\u00f6yle bir \u015fey s\u00f6ylememi\u015fse bile, bu yanl\u0131\u015f d\u00fc\u015f\u00fcnsel tutumu yans\u0131tt\u0131\u011f\u0131 i\u00e7in ho\u015f g\u00f6r\u00fclebilir. Gene de burada k\u00fclt\u00fcrel evrim ile biyolojik evrim kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Oysa varl\u0131\u011f\u0131n \u00e7e\u015fitli evrim (karma\u015f\u0131kl\u0131k) d\u00fczeylerinde ayn\u0131 evrim s\u00fcre\u00e7leri i\u015flememektedir. \u0130nsan\u0131n bilgi birikimine dayanan k\u00fclt\u00fcrel evriminde, cans\u0131z do\u011fan\u0131n \u201cnedensel\u201d a\u00e7\u0131klamalar\u0131n\u0131 etkileyerek, y\u00f6nlendirerek, istemedi\u011fi sonu\u00e7lar\u0131 \u00f6nleyebilen, istedi\u011fi sonu\u00e7lar\u0131 erekli emek etkinli\u011fi ile alabilen insan eylemi ve sonu\u00e7lar\u0131, yaln\u0131zca cans\u0131z do\u011fan\u0131n a\u00e7\u0131klanabildi\u011fi neden-sonu\u00e7 ba\u011flant\u0131lar\u0131na bak\u0131larak anla\u015f\u0131lamaz.(7)<\/sup><\/p>\n

Sosyal Darvincili\u011fe ve \u0131rk\u00e7\u0131l\u0131\u011fa savrulu\u015f<\/strong><\/p>\n

Evrimci bir bak\u0131\u015f a\u00e7\u0131s\u0131yla, insan\u0131n yarat\u0131lmay\u0131p, evrim sonucunda ortaya \u00e7\u0131kan bir hayvan t\u00fcr\u00fc oldu\u011fu g\u00f6r\u00fc\u015f\u00fc benimsenmi\u015ftir. Benimseyenlerden kimi d\u00fc\u015f\u00fcn\u00fcrler ve politikac\u0131lar, buna dayanarak, insan\u0131, toplumu ve tarihi, Darvinci ya\u015fam sava\u015f\u0131nda ya\u015farkalma kavramlar\u0131yla yorumlamaya kalkmaktad\u0131rlar.(8)<\/sup> B\u00f6ylece, bilerek bilmeyerek, biyolojik evrim ile k\u00fclt\u00fcrel evrimi kar\u0131\u015ft\u0131rm\u0131\u015f olmaktad\u0131rlar. Onlar\u0131n \u201cSosyal Darvinci\u201d nitelenen, amans\u0131z yar\u0131\u015fmac\u0131 kapitalizmi, s\u00f6m\u00fcrgecili\u011fi, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 desteklemede kullan\u0131lan d\u00fc\u015f\u00fcnceleri(9)<\/sup> ileriki sayfalarda ele\u015ftirilecektir.<\/p>\n

Sosyal Darvincilik, ad\u0131ndan da anla\u015f\u0131labilece\u011fi gibi, genel olarak canl\u0131 t\u00fcrleri i\u00e7in geli\u015ftirilmi\u015f Darvinci g\u00f6r\u00fc\u015flerin topluma uyarlanmas\u0131d\u0131r. Oda\u011f\u0131ndaki s\u00f6zde bilimsel yorum, g\u00fc\u00e7l\u00fc ulus, \u0131rk, s\u0131n\u0131f ve ki\u015filerin ya\u015fam sava\u015f\u0131nda ya\u015farkalabildikleridir. Bu yolda ba\u015fkalar\u0131n\u0131 s\u00f6m\u00fcr\u00fcp, kullan\u0131p yok etmeleri do\u011fa yasas\u0131n\u0131n bir gere\u011fi g\u00f6r\u00fcl\u00fcr. Evrimin dinami\u011fini (itici g\u00fc\u00e7lerini) bu do\u011fa yasas\u0131n\u0131n sa\u011flad\u0131\u011f\u0131na inan\u0131l\u0131r.<\/p>\n

Adlar\u0131 Sosyal Darvincilik ile birlikte an\u0131lan, Spencer (1820-1903) ve Nietzsche (1844-1900) gibi d\u00fc\u015f\u00fcn\u00fcrler ile Naziler, insanl\u0131\u011f\u0131n gelece\u011fini ve mutlulu\u011funu, fizik\u00e7e g\u00fc\u00e7l\u00fc, sa\u011fl\u0131kl\u0131 ku\u015faklar\u0131n yeti\u015ftirilmesinde g\u00f6rmektedirler. Bunun i\u00e7in, saf, \u00fcst\u00fcn \u0131rklar\u0131n korunmas\u0131n\u0131 istemektedirler. Bunu sa\u011flayacak sava\u015ftan, hatta sava\u015f\u0131ndan yanad\u0131rlar. Bu yolda, hastanelere, yoksullar\u0131 koruma yasalar\u0131na, toplumsal g\u00fcvenlik kurumlar\u0131na (\u00f6rne\u011fin emeklilik \u00f6dentilerine) zay\u0131flar\u0131n elenmelerini \u00f6nleyece\u011fi d\u00fc\u015f\u00fcncesiyle, ho\u015f bakmam\u0131\u015flard\u0131r. Onlarla g\u00fc\u00e7s\u00fczl\u00fcklerin, sa\u011fl\u0131ks\u0131zlar\u0131n \u00fcremelerine izin verilip sa\u011fl\u0131ks\u0131z soylar\u0131n\u0131n ilerde \u00e7o\u011funlu\u011fu olu\u015fturabilecekleri korkusuyla hepsinin kald\u0131r\u0131lmas\u0131n\u0131 isteyebilmi\u015flerdir.<\/p>\n

SOSYAL DARV\u0130NC\u0130L\u0130\u011eE VE IRK\u00c7ILI\u011eA YANIT<\/strong><\/h4>\n

Sosyal Darvinci ve \u0131rk\u00e7\u0131 g\u00f6r\u00fc\u015fler asl\u0131nda, bir alanda (canl\u0131lar\u0131n biyolojik yap\u0131lar\u0131 alan\u0131nda) g\u00f6r\u00fclen benzerli\u011fe dayan\u0131larak yap\u0131lan, hayvan s\u00fcr\u00fcleri ile insan topluluklar\u0131 aras\u0131nda her alanda benzerlik, hatta ortakl\u0131k bulundu\u011fu sonucuna var\u0131lmas\u0131 gibi analojik mant\u0131k \u00f6z\u00fcrl\u00fc \u00e7\u0131karsamalard\u0131r. B\u00f6yle \u00e7\u0131karsamalar, \u00f6rne\u011fin \u015eempanze (Latince bilimsel ad\u0131yla Pan troglodyles<\/em>) denen antropoid ile Homo<\/em> cinsi t\u00fcrlerinden Homo sapiens<\/em> genlerinin yakla\u015f\u0131k y\u00fczde doksan dokuz ortak olmas\u0131, ortak bir anatadan (anadan atadan) geliyor olmalar\u0131 gibi bilimsel bir saptamaya dayand\u0131r\u0131lmaktad\u0131r. Buna kar\u015f\u0131n, iki t\u00fcr aras\u0131nda, genlerindeki y\u00fczde birlik nicelik farkl\u0131l\u0131\u011f\u0131, Homo<\/em> ile Antropoid<\/em> cins farkl\u0131l\u0131\u011f\u0131 saptamas\u0131na yol a\u00e7acak niteliktedir. Bu nitel farkl\u0131l\u0131klar, daha \u00e7ok hayvanlar evreni i\u00e7in saptanan ya\u015farkalma sava\u015f\u0131n\u0131n, insan topluluklar\u0131 i\u00e7in de, her zaman ve her ko\u015fulda ge\u00e7erli olamayaca\u011f\u0131n\u0131 g\u00f6stermektedir. S\u00f6z konusu ba\u015fl\u0131ca nicel ve nitel farkl\u0131l\u0131klar \u015f\u00f6yle s\u0131ralanabilir:<\/p>\n

\"\"
\u0130kiayakl\u0131l\u0131k, kar\u015f\u0131tba\u015fparmakl\u0131 eller kollar, \u00fc\u00e7te ikisini neokorteksin olu\u015fturdu\u011fu iri bir beyin, \u00fc\u00e7\u00fc birlikte yaln\u0131zca insanda evrimle\u015fmi\u015ftir.<\/figcaption><\/figure>\n

1) Hayvanlar maddesel ve simgesel ara\u00e7 yapabilecekleri biyolojik evrimden yoksundur<\/strong>: Hayvanlarda, insanlardaki maddesel ve simgesel ara\u00e7lar yap\u0131l\u0131p, ya\u015fam\u0131n hemen her alan\u0131nda kullan\u0131l\u0131p, bu ara\u00e7lar\u0131n\u0131 de\u011fi\u015ftirip geli\u015ftirmesi olana\u011f\u0131 sunacak organlar evrilmemi\u015ftir. \u0130kiayakl\u0131l\u0131k, kar\u015f\u0131tba\u015fparmakl\u0131 eller kollar, \u00fc\u00e7te ikisini neokorteksin olu\u015fturdu\u011fu iri bir beyin, \u00fc\u00e7\u00fc birlikte yaln\u0131zca insanda evrimle\u015fmi\u015ftir.<\/p>\n

2) Hayvanlarda \u201cya\u015farkalma sava\u015f\u0131m\u0131\u201d t\u00fcrler aras\u0131ndad\u0131r<\/strong>: Hayvanlarda g\u00f6r\u00fclen, bir t\u00fcr\u00fcn ya\u015famda kalabilmek i\u00e7in ba\u015fka t\u00fcrlerin hayvanlar\u0131yla beslenme zorunlulu\u011funun \u00fcr\u00fcn\u00fc bir \u201cya\u015farkalma sava\u015f\u0131m\u0131\u201d, insan toplumlar\u0131 aras\u0131 sava\u015flar\u0131n nedeni de\u011fildir. S\u0131n\u0131fl\u0131 toplumlar\u0131n tarihi boyunca, do\u011fal, genetik de\u011fil; toplumsal, k\u00fclt\u00fcrel nedenlerle birbirleriyle sava\u015fan insan topluluklar\u0131 aras\u0131 ili\u015fkilere genellenemez. \u0130nsanlarda, sava\u015flar, t\u00fcr i\u00e7i (s\u0131n\u0131flar, uluslar vb. aras\u0131) nedenlerle \u00e7\u0131kar\u0131l\u0131r. Ayr\u0131ca, ya\u015farkalma sava\u015f\u0131m\u0131, hayvanlar aras\u0131nda bile, genelde, t\u00fcr i\u00e7i ili\u015fkilerde de\u011fil, t\u00fcrler aras\u0131nda g\u00f6r\u00fcl\u00fcr. Hobbes ne demi\u015f olursa olsun, kurt kurdu s\u0131radan bir beslenme kayna\u011f\u0131 olarak g\u00f6r\u00fcp yemez. \u0130kinci olarak sava\u015f, insanlar ve insan topluluklar\u0131 aras\u0131 ili\u015fkilerin \u201cdo\u011fa yasas\u0131\u201d gere\u011fi olarak, hi\u00e7 g\u00f6sterilemez.<\/p>\n

3) Hayvanlarda bile kavga her zaman g\u00f6r\u00fclmez, kaynaklar k\u0131tsa \u00e7\u0131kar<\/strong>: Kavgalar\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc zamanlar daha \u00e7ok, kaynaklar\u0131n k\u0131t, yetersiz kald\u0131\u011f\u0131 durumlardad\u0131r. Kaynaklar\u0131n yeterli, bol oldu\u011fu durumlarda ise (erkekler aras\u0131 cinsel yar\u0131\u015fmalar d\u0131\u015f\u0131nda) t\u00fcr i\u00e7i sava\u015f\u0131m enderdir.<\/p>\n

4) \u0130nsan, \u00fcretimle do\u011fadaki k\u0131t kaynaklar\u0131 art\u0131rabilmektedir<\/strong>: \u0130nsan, asalakl\u0131ktan \u00fcretime ge\u00e7erken, do\u011fadaki k\u0131t besin kaynaklar\u0131n\u0131 \u00fcretimle art\u0131rabilen bir canl\u0131 t\u00fcr\u00fc olmu\u015ftur. Bu niteli\u011fiyle s\u00f6z konusu do\u011fa yasas\u0131n\u0131 (a\u00e7l\u0131ktan \u00f6lmemek i\u00e7in \u00f6ld\u00fcrme zorunlulu\u011funu) ilkece a\u015fm\u0131\u015ft\u0131r. \u201c\u0130nsanl\u0131k\u201d denen \u015fey, bir bak\u0131ma, canl\u0131 do\u011fa i\u00e7in ge\u00e7erli do\u011fa yasalar\u0131n\u0131n yerine (i\u015fbirli\u011fi, dayan\u0131\u015fma gibi, yard\u0131mla\u015fma gibi) toplumsal yasalar\u0131n, toplumsal de\u011ferlerin getirilmesidir.<\/p>\n

5) \u0130nsan, kavgan\u0131n getirebilece\u011fi riskleri d\u00fc\u015f\u00fcnerek kavgadan ka\u00e7\u0131nabilir<\/strong>: \u0130nsan, kavga yerine \u00f6d\u00fcn vermeye, uzla\u015fmaya, b\u00f6l\u00fc\u015fmeye anla\u015fmaya gidebilir. Hayvan gidemez, ancak (bazen insan\u0131n da yapt\u0131\u011f\u0131 gibi) ka\u00e7abilir.<\/p>\n

6) \u00dcretim genelde kolektif etkinliktir<\/strong>: Bir kolektif etkinlik olarak \u00fcretim, kap\u0131\u015fmay\u0131, kavgay\u0131 de\u011fil, kolektif t\u00fcketimi, b\u00f6l\u00fc\u015fmeyi gerektirir. Asl\u0131nda b\u00f6l\u00fc\u015fme, yaln\u0131zca k\u0131t kaynaklar kar\u015f\u0131s\u0131nda izlenen bir bunal\u0131m stratejisi de\u011fildir. Kolektif niteli\u011fine uygun olarak, \u00fcretimin genelde kavgay\u0131, sava\u015f\u0131 de\u011fil, i\u015fbirli\u011fini, dayan\u0131\u015fmay\u0131 getirir. \u00d6yle ki, Hobbes\u2019un dedi\u011fi gibi \u201cinsan insan\u0131n kurdu\u201d (Lat. Homo homini lupus<\/em>) de\u011fildir. Denebilir ki, \u201cinsan insan\u0131n kolu\u201d durumundad\u0131r.<\/p>\n

7) \u0130nsanlarda, insan topluluklar\u0131nda, hayvanlar\u0131n geli\u015ftiremedi\u011fi \u201cde\u011ferler\u201d geli\u015ftirilmi\u015ftir<\/strong>: \u0130nsan\u0131 bir de\u011fer olarak insan yapan da, empati, sempati, ac\u0131ma gibi k\u00fclt\u00fcrel evrimle geli\u015ftirilmi\u015f duygulard\u0131r. Hayvanlar b\u00f6yle duygulara sahip olmad\u0131klar\u0131 i\u00e7in \u201cac\u0131mas\u0131z\u201d olurlar. Onlar gibi ac\u0131mas\u0131z davranan kimselere \u201chayvan\u201d denmesi bu y\u00fczdendir. \u0130nsan\u0131 \u201cdi\u015fi t\u0131rna\u011f\u0131 kanl\u0131\u201d ac\u0131mas\u0131z do\u011fa i\u00e7inde g\u00f6rmek, onu \u201corman yasas\u0131\u201d i\u00e7ine sokmak, insan\u0131 hayvandan ay\u0131r\u0131c\u0131 niteliklerini (de\u011ferlerini) g\u00f6rmemek, g\u00f6rmek istememektir. \u0130nsana hayvan i\u015flemi (hayvan muamelesi) \u00e7ekmektir.<\/p>\n

8) \u0130nsan k\u00fclt\u00fcrel evrim ge\u00e7iren tek canl\u0131 t\u00fcr\u00fcd\u00fcr<\/strong>: \u0130nsan, biyolojik evrimin doru\u011fundaki konumuyla, biyolojik evrimin \u201corman yasas\u0131\u201d \u00fcst\u00fcne y\u00fckselmi\u015ftir. Hayvanlarla aras\u0131ndaki biyolojik evrimsel benzerliklerine kar\u015f\u0131n, insan\u0131n ya\u015fam\u0131n\u0131 hayvanlar\u0131nkinden farkl\u0131la\u015ft\u0131ran, \u201ck\u00fclt\u00fcrel evrim\u201d ge\u00e7irmesidir. Hayvanlar\u0131n ya\u015famlar\u0131 biyolojik evrimle belirlenip, biny\u0131llard\u0131r ge\u00e7mi\u015fte oldu\u011fu gibi s\u00fcr\u00fcp gitmektedir. \u0130nsanlar\u0131n ya\u015famlar\u0131 ise daha \u00e7ok \u201ck\u00fclt\u00fcrel evrim\u201d d\u00fczeyince belirlenip, birka\u00e7 ony\u0131l, bilemedim birka\u00e7 ku\u015fak i\u00e7inde, h\u0131zla de\u011fi\u015febilmektedir.<\/p>\n

\"\"
Hobbes\u2019un dedi\u011fi gibi \u201cinsan insan\u0131n kurdu\u201d (Lat. Homo homini lupus) de\u011fildir. Denebilir ki, \u201cinsan insan\u0131n kolu\u201d durumundad\u0131r.<\/figcaption><\/figure>\n

\u00d6rneklendirmek gerekirse, otuz biny\u0131l \u00f6ncesinin, fosilleri Fransa\u2019da ortaya \u00e7\u0131kar\u0131lan Cro-magnon insan\u0131n\u0131n, \u00fc\u00e7 y\u00fczy\u0131l \u00f6ncesinin Avustralya yerlisinin, \u00fc\u00e7 ony\u0131l \u00f6nceki Anadolu insan\u0131n\u0131n ya\u015fam bi\u00e7imleri kar\u015f\u0131la\u015ft\u0131r\u0131labilir. \u00dc\u00e7\u00fcn\u00fcn de biyolojik evrim d\u00fczeyleri hemen hemen ayn\u0131d\u0131r. Ama k\u00fclt\u00fcrel evrim d\u00fczeylerinin g\u00f6stergesi olarak al\u0131nabilecek maddesel ve simgesel ara\u00e7 setlerine bak\u0131l\u0131rsa, aralar\u0131ndaki u\u00e7urumlar g\u00f6r\u00fclecektir. Cro-magnon insan\u0131n\u0131n gerisinde b\u0131rakt\u0131\u011f\u0131 maddesel ara\u00e7 setinin standartla\u015ft\u0131r\u0131lm\u0131\u015f par\u00e7alar\u0131n\u0131n \u00fc\u00e7l\u00fc say\u0131lara (y\u00fczlere) ula\u015fmad\u0131\u011f\u0131 saptanm\u0131\u015ft\u0131r. Avrupal\u0131lar Avustralya yerlileri (Aborjinler) ile kar\u015f\u0131la\u015ft\u0131klar\u0131nda (geli\u015fmi\u015f dillerinin ve geni\u015f bir akrabal\u0131k ili\u015fkileri terminolojisinin varl\u0131\u011f\u0131na kar\u015f\u0131n) maddesel ara\u00e7 tak\u0131m\u0131n\u0131n Neolitik k\u00fclt\u00fcr d\u00fczeyini a\u015fmad\u0131\u011f\u0131n\u0131 (\u00f6rne\u011fin yay\u0131 bilmediklerini) g\u00f6rm\u00fc\u015flerdi. \u00dc\u00e7 ony\u0131l \u00f6ncesinin Anadolu insan\u0131n\u0131n biyolojik evrim d\u00fczeyinin onlar\u0131nkiyle ve g\u00fcn\u00fcm\u00fcz Anadolulusuyla ayn\u0131 olmas\u0131na kar\u015f\u0131n, k\u00fclt\u00fcrel evrim s\u00f6z konusu oldu\u011funda, aralar\u0131nda u\u00e7urumlar bulunur. K\u00fclt\u00fcrel evrim bak\u0131m\u0131ndan, Anadolu\u2019nun bir ku\u015fak (30 y\u0131l) \u00f6ncesinin Orta\u00e7a\u011f k\u00fclt\u00fcr d\u00fczeyinde ya\u015fanan baz\u0131 b\u00f6lgelerinin insanlar\u0131n\u0131n ya\u015fay\u0131\u015f bi\u00e7imi ile bug\u00fcnk\u00fc ku\u015fa\u011f\u0131n\u0131n ya\u015fay\u0131\u015f bi\u00e7iminde, \u00e7a\u011f atlanm\u0131\u015f olup aralar\u0131nda u\u00e7urum vard\u0131r. Baz\u0131 b\u00f6lgelerin otuz y\u0131l \u00f6ncesinin insan\u0131, telefonla konu\u015fmay\u0131 bilmezken, g\u00fcn\u00fcm\u00fcz Anadolu insan\u0131n\u0131n, bilmedi\u011fi, kullanmad\u0131\u011f\u0131 (3G cep telefonu \u00f6rne\u011fi gibi) ara\u00e7 yok!<\/p>\n

Gene, ayn\u0131 biyolojik evrim d\u00fczeyindeki ama Neolitik k\u00fclt\u00fcrl\u00fc Afrikal\u0131 Siyah\u2019\u0131n hayvan gibi yakalan\u0131p k\u00f6le olarak Amerika\u2019ya g\u00f6t\u00fcr\u00fclen o\u011flunun, k\u0131z\u0131n\u0131n torunlar\u0131na bir bak\u0131n. \u00dc\u00e7 d\u00f6rt y\u00fczy\u0131lda, \u00e7a\u011flar atlay\u0131p Avrupal\u0131 Beyazlar\u0131n k\u00fclt\u00fcr d\u00fczeyine ula\u015fm\u0131\u015flard\u0131r. Ya\u015fam\u0131n (bilim, sanat, teknoloji, spor vb.) hemen her alan\u0131nda, Beyaz\u2019lar\u0131nkiyle ayn\u0131 k\u00fclt\u00fcrel evrim d\u00fczeyini tutturmu\u015f bulunuyorlar.<\/p>\n

B\u0130YOLOJ\u0130K EVR\u0130M – K\u00dcLT\u00dcREL EVR\u0130M BA\u011eLANTISI<\/strong><\/h4>\n

\u201c\u00d6yleyse, biyolojik evrim ile k\u00fclt\u00fcrel evrim, birbirleriyle kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gereken, birbirleriyle ilgisiz, ili\u015fkisiz s\u00fcre\u00e7ler midir?\u201d denecektir. \u201cAralar\u0131nda hi\u00e7bir ba\u011flant\u0131, hi\u00e7bir benzerlik yok mudur?\u201d diye sorulacakt\u0131r. Ba\u011flant\u0131, biyolojik evrimin insan\u0131n hayvan anatalar\u0131n\u0131 (Hominoidleri ve Hominidleri=\u0130nsan\u0131ms\u0131lar\u0131 ve \u0130nsans\u0131lar\u0131) maddesel ve simgesel ara\u00e7lar yap\u0131p kullanabilecekleri ve bu ara\u00e7lar\u0131n\u0131 de\u011fi\u015ftirip geli\u015ftirebilecekleri organlar\u0131 kazand\u0131rmas\u0131yla, denebilir ki s\u0131n\u0131rl\u0131 kalm\u0131\u015ft\u0131r.<\/p>\n

K\u0131sacas\u0131, biyolojik evrimle, k\u00fclt\u00fcrel evrimin \u00fczerinde y\u00fckseltilece\u011fi fizyolojik temeller at\u0131lm\u0131\u015ft\u0131r. Bu temeller (maddesel ara\u00e7 yapma ve kullanma yetisi kazand\u0131ran ikiayakl\u0131l\u0131k, \u00f6zg\u00fcr kalan kollar, kar\u015f\u0131tba\u015fparmakl\u0131 eller, \u00fc\u00e7 boyutlu g\u00f6rme yetisi kazand\u0131ran \u00f6ndeng\u00f6zl\u00fcl\u00fck ile ve bu \u00fc\u00e7\u00fcn\u00fc maddesel ara\u00e7 yapma yolunda emek etkinli\u011finde e\u015fg\u00fcd\u00fcmleyen beyin, \u00f6zellikle beynin s\u0131n\u0131rs\u0131z bir bellek, \u00e7a\u011fr\u0131\u015f\u0131m, kar\u015f\u0131la\u015ft\u0131rma, d\u00fc\u015f\u00fcnme ile simgesel ara\u00e7 yarat\u0131l\u0131p i\u015flendi\u011fi neokorteks b\u00f6lgelerinin ve de i\u015fitme ve konu\u015fma yetisi kazand\u0131ran organlar\u0131n evrimi) \u00fczerinde sonu gelmez bir k\u00fclt\u00fcrel evrim yap\u0131s\u0131 \u00f6r\u00fcl\u00fcp, geni\u015fletilip, y\u00fckseltilmektedir. S\u00f6z konusu do\u011fu\u015ftan kazan\u0131lan \u201cyetiler\u201d, i\u00e7inde do\u011fulan toplulu\u011fun k\u00fclt\u00fcrel evrimsel ortam\u0131nda, taklide, al\u0131nan e\u011fitime ve kazan\u0131lan deneyime g\u00f6re \u201cyetenekler\u201d bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilmektedir. Ya da g\u00fcd\u00fck b\u0131rak\u0131l\u0131p d\u00f6n\u00fc\u015ft\u00fcr\u00fclememektedir.<\/p>\n

\"\"
\u0130nsan yavrusu, David Hume taraf\u0131ndan saptand\u0131\u011f\u0131 gibi, bo\u015f bir sayfa (Lat. tabula rasa) g\u00f6r\u00fcn\u00fcm\u00fcnde bir beyinle do\u011far.<\/figcaption><\/figure>\n

Biyolojik evrimle simge i\u015fleme, d\u00fc\u015f\u00fcnme yetisi kazand\u0131r\u0131lm\u0131\u015f beyinde, sanat, bilim, teknik vb. hi\u00e7bir yetenek, onlar\u0131n hi\u00e7bir bilgisi haz\u0131r bulunmamaktad\u0131r. \u0130nsan yavrusu, David Hume (1711-1776) taraf\u0131ndan saptand\u0131\u011f\u0131 gibi, bo\u015f bir sayfa (Lat. tabula rasa<\/em>) g\u00f6r\u00fcn\u00fcm\u00fcnde bir beyinle do\u011fmaktad\u0131r. D\u00fc\u015f\u00fcnme, dil edinme yetisiyle, Chomsky\u2019nin \u201cLAD\u201d (\u0130ng. Language <\/em>Acquisation Device = Dil Edinme D\u00fczene\u011fi) dedi\u011fi yeti ile do\u011fan insan (organik kal\u0131t\u0131mla de\u011fil) k\u00fclt\u00fcrel kal\u0131t\u0131m (daha do\u011frusu k\u00fclt\u00fcrel kazan\u0131m) yoluyla d\u00fc\u015f\u00fcnme ve konu\u015fma yetilerini geli\u015ftirip s\u0131f\u0131rdan ba\u015flatt\u0131\u011f\u0131 yeteneklere d\u00f6n\u00fc\u015ft\u00fcrmektedir. Ham yetilerine, toplumun \u00e7e\u015fitli uzmanl\u0131k ve k\u00fclt\u00fcr alanlar\u0131yla ilgili k\u00fclt\u00fcrel birikimi edinme ve i\u015fleme s\u00fcrecinde, \u00e7e\u015fitli yetenekler bi\u00e7imi kazand\u0131rabilmektedir. \u00d6rne\u011fin i\u015fitme ve konu\u015fma yetisini, b\u00fclb\u00fcl sesini saka sesinden ay\u0131rt edebilme, g\u00fcvercin sesini taklit edebilme yetene\u011fine do\u011fru geli\u015ftirebilmektedir.<\/p>\n

Bu konu, radikal davran\u0131\u015f\u00e7\u0131 psikolog B. F. Skinner\u2019in (do\u011fumu 1904), fareler \u00fczerinde \u201cSkinner kutusu\u201d denen ara\u00e7la peyniri bulmalar\u0131yla ilgili deneyler y\u00fcr\u00fcten bilimcinin sav\u0131n\u0131 anmadan kapanamaz. Skinner, \u201cbana yeni do\u011fmu\u015f on bebek b\u0131rak\u0131n\u201d demi\u015ftir. \u201cHerhangi birini matematik\u00e7i, birini m\u00fczik\u00e7i, birini hukuk\u00e7u vb. olarak yeti\u015ftirebilirim.\u201d(10)<\/sup> Sav\u0131, bilgisayar analojisiyle \u015f\u00f6yle de desteklenebilir: Ayn\u0131 kapasitede, ayn\u0131 markada, ayn\u0131 tipte, ayn\u0131 seride \u00fcretilen \u00fc\u00e7 bilgisayar\u0131n bo\u015f belleklerine, birinin sahibi say\u0131lar\u0131, birininki notalar\u0131, \u00f6tekininki edebiyat yap\u0131tlar\u0131n\u0131n s\u00f6zc\u00fcklerini y\u00fckleyebilirler. Bu simgelerle istedikleri uzmanl\u0131k alanlar\u0131nda, istedikleri i\u015flemleri yapt\u0131rabilirler.<\/p>\n

B\u0130YOLOJ\u0130K EVR\u0130M\u0130N K\u00dcLT\u00dcREL EVR\u0130ME TEMEL OLU\u015eTURACAK K\u0130LOMETRETA\u015eLARI<\/strong><\/h4>\n

Buna \u00e7arp\u0131c\u0131 bir \u00f6rnek olarak, 30 milyon y\u0131l kadar \u00f6nce ger\u00e7ekle\u015fen bir mutasyonla, cisimleri iki renkli g\u00f6rmemizi sa\u011flayan genlere kat\u0131lan bir \u00fc\u00e7\u00fcnc\u00fc genle kazan\u0131lan \u00e7okrenkli g\u00f6rme yetimiz verilebilir. Bug\u00fcn bu yetiyi, bir milyon renk tonunu ay\u0131rt edebilecek yetene\u011fe, k\u00fclt\u00fcrel evrimle ula\u015ft\u0131rm\u0131\u015f bulunuyoruz. Kronolojik s\u0131rayla s\u00f6z konusu kilometreta\u015flar\u0131 \u015funlar:<\/p>\n

Z.\u00d6. (Zaman\u0131m\u0131zdan \u00d6nce)<\/strong><\/p>\n

– 1,2 milyar, cinsel yolla \u00fcremeye ge\u00e7i\u015f<\/strong>: Bunun k\u00fclt\u00fcrel evrimsel \u00f6nemi, ilerde cinsel farkl\u0131la\u015fma do\u011frultusunda, \u00fcremede cinsel kendine yetersizlik durumuna d\u00fc\u015f\u00fclmesinde g\u00f6r\u00fclecektir. Cinsel kendine yetersizlik bilinci, insan topluluklar\u0131n\u0131n cinsler aras\u0131 toplumsal ili\u015fkilerinde baz\u0131 belirleyici k\u00fclt\u00fcrel sonu\u00e7lar do\u011furabilecektir. Aile benzeri toplumsal \u00f6rg\u00fctlenmelere gidilip \u201ctoplumsal hayvan\u201d olarak nitelenecek geli\u015fmelerin biyolojik altyap\u0131s\u0131n\u0131n tohumlar\u0131n\u0131n cinsel yolla \u00fcremeye ge\u00e7i\u015fle at\u0131ld\u0131\u011f\u0131 s\u00f6ylenebilir. Bitmedi, cinsel farkl\u0131la\u015fma, iri beyinli memeliler olan baz\u0131 primat cinslerinde \u201cikibi\u00e7imlilik\u201d (dimorfizm) denen bir g\u00f6r\u00fcn\u00fcm alacakt\u0131r. \u0130kibi\u00e7imlilik, cinsel organlar\u0131n farkl\u0131la\u015fmas\u0131ndan \u00e7ok, ayn\u0131 t\u00fcr\u00fcn erke\u011fi ile di\u015fisinin fizyolojik farkl\u0131la\u015fmas\u0131nda g\u00f6r\u00fcl\u00fcr. Hominidlerde erke\u011fin belirgin bi\u00e7imde irile\u015fmesinde kendini g\u00f6sterir. Bunun Homo sapiens<\/em> topluluklar\u0131n\u0131n toplumsal, k\u00fclt\u00fcrel evrimlerindeki olumlu, olumsuz sonu\u00e7lar\u0131 iyi bilinmektedir.<\/p>\n

Birine daha de\u011finmek gerekirse, cinsel ikibi\u00e7imlili\u011fi ve dimorfizmi, ilkel topluluk d\u00f6neminde, kad\u0131n-erkek i\u015fb\u00f6l\u00fcm\u00fc (avc\u0131l\u0131k-toplay\u0131c\u0131l\u0131k) izlemi\u015ftir. Kad\u0131nlar, baz\u0131 bitkileri evcille\u015ftirerek \u00fcretmeyi ba\u015fararak, insanl\u0131\u011f\u0131 \u00fcretime ge\u00e7irmi\u015ftir. Erkeklerin evcille\u015ftirdi\u011fi baz\u0131 s\u00fcr\u00fc hayvanlar\u0131, g\u00f6\u00e7ebe \u00e7oban ge\u00e7im bi\u00e7imine yol a\u00e7m\u0131\u015ft\u0131r. G\u00f6\u00e7ebe \u00e7obanlar\u0131n yerle\u015fik \u00e7ift\u00e7ileri fethetmesiyle s\u0131n\u0131fl\u0131 uygar topluma ge\u00e7ilmi\u015ftir. Ona erkek egemen olmu\u015f, egemen erkek k\u00fclt\u00fcr\u00fc yasalara d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Erkek egemen k\u00fclt\u00fcre kar\u015f\u0131 feminist ak\u0131m ba\u015flat\u0131lm\u0131\u015ft\u0131r. Hepsi de cinsel farkl\u0131la\u015fma biyolojik evrimi temeline dayand\u0131r\u0131lan k\u00fclt\u00fcrel evrim a\u00e7\u0131l\u0131mlar\u0131d\u0131r.<\/p>\n

– 100 milyon, yeni memelilerin geli\u015fi<\/strong>: Do\u011furarak \u00fcreyen eteneli (plesantal\u0131) hayvanlarda ana-yavru, \u00e7ocuklar-yeti\u015fkinler aras\u0131 i\u00e7g\u00fcd\u00fcsel, duygusal; insanlarda ise, bunlar yan\u0131 s\u0131ra d\u00fc\u015f\u00fcnsel ili\u015fkilerin (\u00f6rne\u011fin b\u00fcy\u00fcklere sayg\u0131; k\u00fc\u00e7\u00fcklere sevgi duygu, davran\u0131\u015f ve d\u00fc\u015f\u00fcncesinin) k\u00f6keninde bu evrim yatsa gerektir.<\/p>\n

– 70 milyon, Promisiyan, A\u011fa\u00e7\/orman ya\u015fam\u0131na ge\u00e7en kemirgen<\/strong>: \u201cA\u011fa\u00e7sivrifaresi\u201d olarak \u00e7evrilen ad\u0131yla bu hayvan cinsinin 50 milyon y\u0131l\u0131 bulan orman ya\u015fam\u0131nda g\u00f6vdenin \u00f6n\u00fcyle arkas\u0131 farkl\u0131la\u015fm\u0131\u015ft\u0131r. Bacaklar ve ayaklarla kollar ve ellerin farkl\u0131 i\u015flevlerde kullan\u0131lan bi\u00e7imler almas\u0131 gibi, bedenin ilerde dikilindi\u011finde etoburlara kar\u015f\u0131 etkili ara\u00e7 kullan\u0131labilecek denli irile\u015fmesi gibi biyolojik evrimsel kazan\u0131mlar\u0131n, enine boyuna k\u00fclt\u00fcrel evrimsel sonu\u00e7lar\u0131 g\u00f6r\u00fclecektir.<\/p>\n

– 60 milyon, Primatlar, iri beyinli memeli cinsleri<\/strong>: Beynin nicel ve nitel evriminin, ileride insans\u0131lara ara\u00e7 kullanma, insanlara maddesel ve simgesel ara\u00e7lar geli\u015ftirme yetisi kazand\u0131racak bi\u00e7imde geli\u015fme yoluna girmesi.<\/p>\n

\"\"
6 milyon y\u0131l \u00f6nce \u015fempanze gibi Panidalar\u2019\u0131n soya\u011fa\u00e7lar\u0131yla yol ayr\u0131mlar\u0131na var\u0131larak, onlar\u0131nkinden farkl\u0131 bir biyolojik evrim yoluna girildi.<\/figcaption><\/figure>\n

– 55 milyon, Adabiformeler<\/strong>: \u201cKar\u015f\u0131tba\u015fparmakl\u0131lar\u201d denmesini \u00f6nerdi\u011fim cinslerin biyolojik evriminin kazand\u0131rd\u0131\u011f\u0131 yetiler, el ba\u015fparmaklar\u0131n\u0131n \u00f6teki parmaklar kar\u015f\u0131s\u0131nda konu\u015flanabilmesi olana\u011f\u0131 kazan\u0131lm\u0131\u015ft\u0131r. Ba\u015fparma\u011f\u0131n i\u015faret parma\u011f\u0131yla i\u015fbirli\u011fi i\u00e7inde nesnelerin g\u00fc\u00e7le kavran\u0131p, incelikle y\u00f6nlendirilmesi (manuplasyon) ara\u00e7 kullanman\u0131n ve yapman\u0131n (yani insanl\u0131\u011f\u0131 getiren k\u00fclt\u00fcrel evrime giri\u015fin) asal biyolojik evrimsel temellerinden birini olu\u015fturmu\u015ftur.<\/p>\n

– 40 milyon, Haplorhinler<\/strong>: \u201c\u00d6ndeng\u00f6zl\u00fcler\u201d olarak kar\u015f\u0131lanmas\u0131n\u0131 \u00f6nerdi\u011fim g\u00f6zlerin yanlardan y\u00fcz\u00fcn \u00f6n\u00fcne kaymalar\u0131yla sonu\u00e7lanan evrimle donanan canl\u0131 cinslerinin g\u00f6r\u00fcn\u00fc\u015f\u00fc. Nesneleri, d\u00fcnyay\u0131 \u00fc\u00e7 boyutlu (steroskopik) g\u00f6r\u00fc\u015f yetisi kazan\u0131l\u0131\u015f\u0131. Bunun k\u00fclt\u00fcrel evrimsel \u00f6nemi kendini, beynin de g\u00f6zleri ve parmaklar\u0131 dikkatle e\u015fg\u00fcd\u00fcmleyecek nicel evrimine ula\u015f\u0131lmas\u0131yla, ara\u00e7 yapmakta ve d\u00fcnyay\u0131 do\u011fru alg\u0131lamakta, onu etkileyebilecek do\u011fru kar\u0131\u015fmalarda g\u00f6sterecektir.<\/p>\n

– 30 milyon, \u00e7okrenkli g\u00f6r\u00fc\u015f yetisi<\/strong>: Daha \u00f6nce belirtildi\u011fi gibi, tek bir mutasyonla \u00e7okrenkli g\u00f6r\u00fc\u015f yetisi sa\u011flayan biyolojik evrimle, u\u00e7suz bucaks\u0131z k\u00fclt\u00fcrel evrimsel yeteneklerin kazan\u0131lmas\u0131n\u0131n temelleri at\u0131lm\u0131\u015ft\u0131r. \u0130nsan bu yetisini, k\u00fclt\u00fcrel evrimle, \u00e7evresini yaln\u0131zca do\u011fru alg\u0131lamakla kalmay\u0131p, ya\u015fam\u0131n\u0131n hemen her alan\u0131n\u0131 (giyeceklerini, yiyeceklerini, konutlar\u0131n\u0131, ara\u00e7lar\u0131n\u0131, foto\u011fraflar\u0131n\u0131, perdelerini, ekranlar\u0131n\u0131 vb.) renklendirme yeteneklerini geli\u015ftirmede kullanacakt\u0131r. D\u00fcnyas\u0131n\u0131, ya\u015fam\u0131n\u0131 renklendirecektir.<\/p>\n

– 15 milyon, savanaya ini\u015fle insan\u0131ms\u0131 (Hominoid<\/em>) fizyoloji kazan\u0131lmas\u0131<\/strong>: Bununla, ileride evrimsel avantaj (\u00fcst\u00fcnl\u00fck) kazand\u0131racak olan ikiayakl\u0131l\u0131\u011fa g\u00f6t\u00fcrecek bir dizi fizyolojik de\u011fi\u015fikli\u011fin evrinece\u011fi bir \u00e7evreye girilmi\u015fti.<\/p>\n

– 7,5 milyon – 6 milyon, Homo sapiens<\/em> t\u00fcr\u00fcm\u00fcze varacak soya\u011fac\u0131m\u0131z\u0131n \u00f6teki Hominoid\u2019lerinkinden ayr\u0131lmas\u0131<\/strong>: Zaman\u0131m\u0131zdan 7,5 milyon y\u0131l \u00f6nce, orangutan gibi Pongitler\u2019in, 6 milyon y\u0131l \u00f6nce \u015fempanze gibi Panidalar\u2019\u0131n soya\u011fa\u00e7lar\u0131yla yol ayr\u0131mlar\u0131na var\u0131larak, onlar\u0131nkinden farkl\u0131 bir biyolojik evrim yoluna girilmesi.<\/p>\n

– 5 milyon, Hominid<\/em> cinsleri<\/strong>: Ara\u00e7 kullanmaya elveri\u015fli fizyolojiye sahip \u201c\u0130nsans\u0131\u201d canl\u0131lara evrini\u015f.<\/p>\n

– 4,5 milyon, Hominiyan<\/em><\/strong>: Dikilmeyle, iki ayakla y\u00fcr\u00fcyebilmeyle, bedenin y\u00fck\u00fcn\u00fc ta\u015f\u0131maktan kurtulan kollara ve ellere sahip olarak, \u00e7ok ge\u00e7meden ara\u00e7 yap\u0131p kullanabilecek ikiayakl\u0131 insans\u0131.<\/p>\n

\"\"
3 milyon y\u0131l \u00f6nce Homo habilis, \u201cara\u00e7 yapan canl\u0131\u201d olarak yery\u00fcz\u00fcnde g\u00f6r\u00fcnd\u00fc.<\/figcaption><\/figure>\n

– 3 milyon, Homo habilis<\/em><\/strong>: Be\u015f alt\u0131 Homo<\/em> (geni\u015f anlamda insan) t\u00fcr\u00fcnden, soya\u011fac\u0131n\u0131 sonraki insan t\u00fcrlerine evrinecek yolda s\u00fcrd\u00fcrebilen birinin \u201cara\u00e7 yapan canl\u0131\u201d olarak yery\u00fcz\u00fcnde g\u00f6r\u00fcn\u00fc\u015f\u00fc. Beyin s\u0131\u011fas\u0131 400 cm3<\/sup> olan \u015fempanzeninkinden y\u00fczde y\u00fcz daha b\u00fcy\u00fck (800 cm3<\/sup>) beyniyle, imgeden \u00f6te simge i\u015fleyebilen canl\u0131.<\/p>\n

– 2 milyon, Homo erectus<\/em><\/strong>: Beyin s\u0131\u011fas\u0131 1100 cm3<\/sup> ortalamaya ula\u015fan, bir milyon y\u0131l sonra be\u015fi\u011fi Afrika\u2019dan Afroavrasya\u2019ya yay\u0131lacak, k\u00fclt\u00fcrel evrimi buralara yayacak t\u00fcr.<\/p>\n

– 1 milyon, arkaik Homo sapiens<\/em><\/strong>: t\u00fcr\u00fcm\u00fcz\u00fcn beyin s\u0131\u011fas\u0131 ortalamas\u0131 1350 m3<\/sup> dolaylar\u0131n\u0131 bulan arkaik (eski) tipi.<\/p>\n

– 200 bin, \u00e7a\u011fda\u015f tipte Homo sapiens<\/em><\/strong>: Birbirleriyle \u00e7iftle\u015fip \u00fcreyebildiklerine bak\u0131larak (tan\u0131m\u0131 gere\u011fi) ayn\u0131 t\u00fcrden gelen g\u00fcn\u00fcm\u00fcz\u00fcn t\u00fcm \u0131rklar\u0131n\u0131 i\u00e7eren t\u00fcr\u00fcm\u00fcz\u00fcn Do\u011fu Afrika\u2019da evrinmi\u015f tipi.<\/p>\n

Burada, insan\u0131n g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn kesin yerinin ve zaman\u0131n\u0131n, fosil kay\u0131tlar\u0131yla saptanamad\u0131\u011f\u0131 unutulmamal\u0131, yaln\u0131zca kad\u0131ndan kad\u0131na kal\u0131t\u0131lan orgenel olan Mitokondri\u2019nin ve erkekten erke\u011fe kal\u0131t\u0131lan Y kromozomunun genlerindeki \u00e7e\u015fitlemelerinin 100 biny\u0131l kadar \u00f6nce Do\u011fu Afrika\u2019dan d\u00fcnyaya yay\u0131lmayla olu\u015fup artt\u0131\u011f\u0131 saptanarak, pop\u00fclasyonlarda Afrika\u2019ya yakla\u015f\u0131ld\u0131k\u00e7a azalaca\u011f\u0131 varsay\u0131m\u0131ndan gidilerek genetik kan\u0131tlarla yap\u0131lan kestirimlere (tahminlere) dayand\u0131r\u0131ld\u0131\u011f\u0131 belirtilmeli. Bu durumda, ilk insan\u0131n yery\u00fcz\u00fcne, maddesel ve simgesel ara\u00e7lar yap\u0131p kullanan canl\u0131n\u0131n g\u00f6r\u00fclmesiyle ayak bast\u0131\u011f\u0131 kuram\u0131na sar\u0131lmak durumunday\u0131z. Bu anlay\u0131\u015fla, ilk insana ge\u00e7i\u015fin bug\u00fcn i\u00e7in ancak kafada, kuramsal bir rekonstr\u00fcksiyonun yap\u0131labilece\u011fi s\u00f6ylenebilir.<\/p>\n

\u0130NSANSIDAN \u0130NSANA GE\u00c7\u0130\u015e\u0130N KAFADA KURAMSAL B\u0130R REKONSTR\u00dcKS\u0130YONU<\/strong><\/h4>\n

K\u00fclt\u00fcrel evrimin, ilk maddesel ve simgesel arac\u0131 yontup yaratan insans\u0131dan insana ge\u00e7i\u015fle ba\u015flam\u0131\u015f olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc, evrimci insan anlay\u0131\u015f\u0131n\u0131n bir gere\u011fidir. \u00d6yleyse, do\u011fada haz\u0131r buldu\u011fu baz\u0131 nesneleri (\u00fczerinde i\u015flemde bulunmadan) ara\u00e7 ya da arac\u0131n bir t\u00fcr\u00fc olan silah gibi kullanan bir ikiayakl\u0131 insans\u0131 (Hominiyan) d\u00fc\u015f\u00fcn\u00fcn. Sopas\u0131n\u0131n, a\u011fa\u00e7 dal\u0131n\u0131 kopar\u0131rken kendili\u011finden olu\u015fmu\u015f sivri ucu k\u0131r\u0131ld\u0131\u011f\u0131nda ne yaps\u0131n? Diyelim ki onu, keskin k\u0131y\u0131l\u0131 bir \u00e7akmakta\u015f\u0131 par\u00e7as\u0131yla sivriltmeyi ak\u0131l etti. Sopay\u0131 bu yolda yontarken izledi\u011fi ama\u00e7, ona, kafas\u0131ndaki sivriykenki imgesine benzer bir bi\u00e7im kazand\u0131rmakt\u0131r. Yontma i\u015fi tamamland\u0131\u011f\u0131nda, \u201cara\u00e7 yapan canl\u0131\u201d olarak ilk insan yery\u00fcz\u00fcne ayak basm\u0131\u015f say\u0131labilir.<\/p>\n

\"\"
\u0130nsan, hem nesneler hem simgeler evreninde, hem ge\u00e7mi\u015fte, hem anda, hem gelecekte ya\u015fayabilen; bilinen evrenin tek yarat\u0131c\u0131 ger\u00e7ek \u00f6znesi olan toplumsal bir hayvand\u0131r.<\/figcaption><\/figure>\n

\u0130lk maddesel ara\u00e7 yap\u0131l\u0131rken kafada ilk simgesel arac\u0131n yarat\u0131l\u0131\u015f\u0131<\/strong><\/p>\n

Rekonstr\u00fcksiyonun ayr\u0131nt\u0131lar\u0131 \u015f\u00f6yle d\u00f6\u015fenebilir: \u0130lk insan ilk arac\u0131n\u0131 yontarken, onu kafas\u0131ndaki imgeye benzetmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Yontma i\u015flemini tamamlad\u0131\u011f\u0131nda, kafas\u0131nda yonttu\u011funun, yonttu\u011fu bi\u00e7imiyle, bir imgesi de tamamlanm\u0131\u015f olacakt\u0131r. \u00d6yleyse, ilk maddesel arac\u0131n\u0131 yontarken insan, ayn\u0131 zamanda kafas\u0131nda ilk \u201csimgesel ara\u00e7\u201d say\u0131lmas\u0131 gereken imgeyi bi\u00e7imlendirmi\u015f olacakt\u0131r. Do\u011fada haz\u0131r buldu\u011fu nesnenin imgelemindeki g\u00f6r\u00fcnt\u00fcs\u00fcnden farkl\u0131 olarak ona \u201cimge\u201d de\u011fil \u201csimge\u201d denmesi do\u011fru olur. \u0130ki nedenle: Bir, insan tasar\u0131m\u0131 \u00fcr\u00fcn\u00fc olmas\u0131. \u0130ki, imgelerle nesneler aras\u0131 bire bir \u00f6rt\u00fc\u015fme varken simgelerin, bu \u201ctutsakl\u0131ktan\u201d kurtar\u0131labilir olmas\u0131. \u00d6yle ki, kafada de\u011fi\u015ftirilebilirler, geli\u015ftirilebilirler, hatta do\u011fada nesnel kar\u015f\u0131l\u0131\u011f\u0131 bulunmayan simgeler (sanki yoktan) var edilebilir.<\/p>\n

Bir insan tan\u0131m\u0131<\/strong><\/p>\n

B\u00fct\u00fcn bunlar ve insan\u0131 insan k\u0131lan \u00f6teki nitelikleri g\u00f6z \u00f6n\u00fcne al\u0131narak, insan \u015f\u00f6yle tan\u0131mlanabilir: \u0130nsan, sistemli olarak maddesel ve simgesel ara\u00e7lar yap\u0131p kullanan, bu ara\u00e7lar\u0131n\u0131 de\u011fi\u015ftirip, geli\u015ftirip, biriktiren; ara\u00e7lar\u0131n\u0131 ki\u015fiden ki\u015fiye ku\u015faktan ku\u015fa\u011fa ge\u00e7irebilerek k\u00fclt\u00fcrel evrim g\u00f6steren; hem rasyonel hem irrasyonel d\u00fc\u015f\u00fcn\u00fcp davranabilen; temel biyolojik gereksinimlerini \u00fcretimle kar\u015f\u0131layabilen; gene de (ya ileride kar\u015f\u0131layamazsam korkusuyla g\u00fcvenlik duygusuna eremeyece\u011finden) dinginlik (huzur) nedir bilmeyen; hem nesneler hem simgeler evreninde, hem ge\u00e7mi\u015fte, hem anda, hem gelecekte ya\u015fayabilen; bilinen evrenin tek yarat\u0131c\u0131 ger\u00e7ek \u00f6znesi olan toplumsal bir hayvand\u0131r.(11)<\/sup><\/p>\n

S\u0130MGESEL ARA\u00c7LARIN K\u00dcLT\u00dcREL EVR\u0130MDEK\u0130 YER\u0130 VE \u00d6NEM\u0130<\/strong><\/h4>\n

\u0130nsan, Ernst Cassirer (1874-1945) taraf\u0131ndan saptand\u0131\u011f\u0131 gibi, simgesel ara\u00e7 kullanan tek canl\u0131 t\u00fcr\u00fcd\u00fcr. Bu yetisini, maddesel ara\u00e7lar yapma olana\u011f\u0131 sunan ellerine ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde biyolojik evriminin kazan\u0131m\u0131 olarak, Homo sapiens <\/em>evresinde \u00fc\u00e7te ikisini neokorteksin (bozmaddenin) olu\u015fturdu\u011fu 1350 cm3<\/sup> s\u0131\u011faya ula\u015fm\u0131\u015f beynine bor\u00e7ludur. \u0130nsan, b\u00f6yle bir beynin sa\u011flad\u0131\u011f\u0131 olanakla, neredeyse s\u0131n\u0131rs\u0131z bir bellek ve \u00e7a\u011fr\u0131\u015f\u0131m yetisine sahiptir. Ger\u00e7ekten insan, \u00f6teki hayvanlardan farkl\u0131 olarak, bir anda, bir de\u011fil iki i\u015fi birden yapar. O \u015feyi hem nesneler evreninde, nesneler \u00fczerinde yapar; hem onu kafas\u0131nda simgeleriyle yap\u0131p, tamamlay\u0131nca belle\u011fine (sonra \u00e7a\u011fr\u0131\u015ft\u0131rmak \u00fczere) atar. Bu bak\u0131mdan insan\u0131n ayn\u0131 anda hem nesneler hem simgeler evreninde ya\u015fad\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

Bir g\u00f6zlemde ya da eylemde bulunurken, belle\u011finden, hem bilin\u00e7sizce hem bilin\u00e7li olarak, ge\u00e7mi\u015fte yapt\u0131\u011f\u0131 benzeri g\u00f6zlemleri, eylemleri \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. Bu da insan\u0131n (hep anda ya\u015fayan hayvanlardan farkl\u0131 olarak) ayn\u0131 anda hem (kafas\u0131nda) \u201cge\u00e7mi\u015fte\u201d hem (ge\u00e7mi\u015fte olan, \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131na benzer olaylar\u0131n gelecekte de olabilece\u011fi umuduyla ya da korkusuyla) \u201cgelecekte\u201d (d\u00fc\u015fler, simgeler evreninde) ya\u015fad\u0131\u011f\u0131 anlam\u0131na gelir. Bilinci ge\u00e7mi\u015fe g\u00f6t\u00fcren \u00e7a\u011fr\u0131\u015f\u0131m genellikle bir \u00f6rnekle s\u0131n\u0131rl\u0131 kalmaz, ona benzer ya da onu izleyen olgular zinciri de \u00e7orap s\u00f6k\u00fc\u011f\u00fc gibi \u00e7a\u011fr\u0131\u015ft\u0131r\u0131l\u0131r.<\/p>\n

\"\"
Ernst Cassirer (1874-1945). Cassirer, insan\u0131 anlamak i\u00e7in, simgenin niteli\u011finin kavranmas\u0131 gere\u011fi \u00fczerinde durmu\u015ftur.<\/figcaption><\/figure>\n

Belle\u011fe olaylar, olu\u015f s\u0131ras\u0131na g\u00f6re ge\u00e7irilmi\u015ftir. \u00c7a\u011fr\u0131\u015f\u0131mda da genellikle bu s\u0131ra izlenir. \u00d6rne\u011fin koyu bulutlar\u0131 izleyen bir f\u0131rt\u0131na ve onun ard\u0131ndan sa\u011fanak! Bu insana, belli nedenleri belli sonu\u00e7lar\u0131n izledi\u011fi bilincini, rasyonel d\u00fc\u015f\u00fcnme, rasyonel davranma yetene\u011fini kazand\u0131r\u0131r. \u00d6rne\u011fin \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131, sa\u011fanak bo\u015falmadan kendini bir s\u0131\u011f\u0131na\u011fa atma amac\u0131yla ko\u015fmas\u0131n\u0131 sa\u011flayabilir. Bu da insan\u0131n (\u00f6teki ko\u015fullar\u0131 tamamland\u0131\u011f\u0131 zaman ve durumlarda) bilimsel, nedensellik\u00e7i d\u00fc\u015f\u00fcnme yetisine (biyolojik evriminin bir kal\u0131t\u0131 s\u0131n\u0131rs\u0131z belle\u011fi sayesinde) do\u011fu\u015ftan sahip oldu\u011funu g\u00f6sterir. Bu yetisi insan\u0131n (dinsel inan\u00e7lar gibi, umutlar, korkular gibi psikolojik bask\u0131larla, engellerle, \u00e7arp\u0131tmalarla kar\u015f\u0131la\u015f\u0131lmad\u0131k\u00e7a) bilimsel d\u00fc\u015f\u00fcnme yetene\u011fi geli\u015ftirebilece\u011fi anlam\u0131na gelir. Buradan, insan\u0131n rasyonel, \u00e7a\u011f\u0131m\u0131z insan\u0131n\u0131n bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fc engelleyen etmenler sorununa ge\u00e7ilebilir.<\/p>\n

\u0130nsan neden rasyonel d\u00fc\u015f\u00fcnmeyebilir? Simgelerin rasyonel-irrasyonel kullan\u0131mlar\u0131<\/strong><\/p>\n

Bu konuda da Cassirer\u2019in \u201csimge\u201d kavram\u0131, ona dayanarak yapt\u0131\u011f\u0131 insan\u0131 Homo symbolicum<\/em> olarak tan\u0131mlamas\u0131 yard\u0131mc\u0131 olacakt\u0131r. Cassirer, insan\u0131 anlamak i\u00e7in, simgenin [denebilir ki k\u00fclt\u00fcrel evrimini anlayabilmek i\u00e7in simgesel arac\u0131n\u0131n] niteli\u011finin kavranmas\u0131 gere\u011fi \u00fczerinde durmu\u015ftur. Simgelerin, belli nesneleri, olgular\u0131, olaylar\u0131 yans\u0131tan \u201csemantik y\u00fcklemleri\u201d (s\u00f6zl\u00fck anlamlar\u0131) vard\u0131r. Bunun yan\u0131 s\u0131ra, Cassirer onlar\u0131n \u201cmajik y\u00fcklemleri\u201d bulunu\u015funa ilgilerimizi (dikkatimizi) \u00e7eker. Ger\u00e7ekten bir simge kullan\u0131ld\u0131\u011f\u0131nda, belle\u011fimizden, yaln\u0131zca onun benzerlerini \u00e7a\u011fr\u0131\u015ft\u0131rmay\u0131z. Ayn\u0131 zaman onlar\u0131 belle\u011fimize att\u0131\u011f\u0131m\u0131z an\u0131, yeri ve oradaki ko\u015fular\u0131, ki\u015fileri de; onlar\u0131n bize, duygular\u0131m\u0131za yapt\u0131\u011f\u0131 etkilerini de \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r\u0131z. Bu durumda simgeler, rasyonel \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 yan\u0131 s\u0131ra, irrasyonel, duygusal, inan\u00e7sal, \u00f6nyarg\u0131sal \u00e7a\u011fr\u0131\u015f\u0131mlara yol a\u00e7ar. Cassirer, baz\u0131 k\u00fclt\u00fcr geleneklerinin, simgelerin daha \u00e7ok semantik, baz\u0131lar\u0131n\u0131n ise majik (b\u00fcy\u00fcleyici, duygusal, irrasyonel) \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n\u0131n kullan\u0131larak geli\u015ftirildi\u011fini saptam\u0131\u015ft\u0131r. K\u00fclt\u00fcrleri ona g\u00f6re s\u0131n\u0131fland\u0131r\u0131p kavramla\u015ft\u0131rm\u0131\u015ft\u0131r. Majik yanlar\u0131 a\u011f\u0131r basan simgelerle geli\u015ftirilen k\u00fclt\u00fcr geleneklerine \u00f6rnek olarak, (T\u00fcrk\u00e7eye Devlet Efsanesi<\/em>(12)<\/sup> ba\u015fl\u0131\u011f\u0131yla \u00e7evrilen yap\u0131t\u0131nda) Nazilerin devlet anlay\u0131\u015f\u0131n\u0131 verir. Yap\u0131t\u0131nda, devlet kurumunun ger\u00e7ek insan \u00f6znelerin \u00fczerine y\u00fckseltilip (denebilir ki bir sanal \u00f6zne, bir a\u015fk\u0131n\u00f6zne olarak) toplumun tepesine oturtuldu\u011fu Nazi \u201cdevlet\u201d kavram\u0131n\u0131 inceler.<\/p>\n

Yukar\u0131daki a\u00e7\u0131klamalardan; simgelerin, rasyonel d\u00fc\u015f\u00fcnce yap\u0131lar\u0131 kadar irrasyonel d\u00fc\u015f\u00fcnce yap\u0131lar\u0131n\u0131n yap\u0131ta\u015flar\u0131 olarak kullan\u0131labildikleri anla\u015f\u0131lm\u0131\u015f olmal\u0131. Bu olgunun konumuzla ili\u015fkisi, simgelerin d\u00fc\u015f\u00fcnme, \u201c\u00f6zg\u00fcr d\u00fc\u015f\u00fcnme\u201d ara\u00e7lar\u0131 kadar, baz\u0131 haz\u0131r d\u00fc\u015f\u00fcncelere \u201ctutsak\u00e7a inanma\u201d ara\u00e7lar\u0131 olarak kullan\u0131labilmeleri noktas\u0131ndad\u0131r. \u00d6yle ki insanlar, denebilir ki, simgelerle sevi\u015febilir, simgelerle sava\u015fabilirler. \u00d6yleyse simgeler, hangi ko\u015fullarda hangi y\u00f6nde kullan\u0131l\u0131r?<\/p>\n

\u0130NANMAKTAN D\u00dc\u015e\u00dcNMEYE<\/strong><\/h4>\n

Biyolojik evrimle kazand\u0131\u011f\u0131m\u0131z bi\u00e7imiyle beyin, hem duyu, hem d\u00fc\u015f\u00fcnme yetilerimizin oda\u011f\u0131d\u0131r. B\u00f6yle olunca, duyularla d\u00fc\u015f\u00fcncelerimizin ba\u011flant\u0131s\u0131 kadar duygular ile d\u00fc\u015f\u00fcncelerin etkile\u015fimi ka\u00e7\u0131n\u0131lmazd\u0131r. Duygular, duyular \u00fczerine edinilmi\u015f d\u00fc\u015f\u00fcnceler olarak (duygu=duyu+d\u00fc\u015f\u00fcnce diye) tan\u0131mlanabilir. \u00d6yleyse d\u00fc\u015f\u00fcncelerimizin ba\u015fl\u0131ca duygular\u0131m\u0131z olan korku ve umut ile kar\u0131\u015fmas\u0131n\u0131n irrasyonel d\u00fc\u015f\u00fcncelere yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenebilir. \u00d6yle ki, bunun en u\u00e7 \u00f6rne\u011fi inanma psikolojidir. Ya inanma ile d\u00fc\u015f\u00fcnme ba\u011flant\u0131lar\u0131 nas\u0131l olu\u015fur, nas\u0131l olu\u015fturulur?<\/p>\n

\u0130nanmak d\u00fc\u015f\u00fcnmekten \u00f6nce gelir<\/strong><\/p>\n

\u0130nsanl\u0131\u011f\u0131n ilk simgesel arac\u0131n\u0131 kafas\u0131nda yaratan ilk insan\u0131n, insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin s\u0131f\u0131r kilometresinde bulundu\u011fu s\u00f6ylenebilir. Do\u011farken d\u00fcnyaya bo\u015f (tabula rasa<\/em>) bir beyinle, ama s\u0131n\u0131rs\u0131z bir bellek, \u00e7a\u011fr\u0131\u015f\u0131m, an\u0131msama, kar\u015f\u0131la\u015ft\u0131rma, sonu\u00e7ta d\u00fc\u015f\u00fcnme yetisiyle gelen bebek de k\u00fclt\u00fcrel evriminin ba\u015f\u0131ndad\u0131r. Burada, Filogenesis (t\u00fcr\u00fcn olu\u015fumu) evrelerinin Otogenesis (t\u00fcr\u00fcn bir varl\u0131\u011f\u0131n\u0131n olu\u015fumu) s\u00fcrecinde \u00f6zetlendi\u011fi saptamas\u0131, k\u00fclt\u00fcrel evrim i\u00e7in de ge\u00e7erli g\u00f6r\u00fcnmektedir. T\u00fcr\u00fcm\u00fcz\u00fcn k\u00fclt\u00fcrel evrimi ile bebe\u011fimizin k\u00fclt\u00fcrel evrimi evreleri benzerlikler g\u00f6sterir. Ger\u00e7ekten, ana babadan yavruya yaln\u0131zca biyolojik evrimin kazan\u0131mlar\u0131 ge\u00e7ebilir. Tek bir k\u00fclt\u00fcrel evrim \u00f6gesi, ku\u015faktan ku\u015fa\u011fa do\u011fu\u015ftan ge\u00e7medi\u011fi gibi, ana babadan \u00e7ocu\u011fa ge\u00e7irilemez. \u0130ster d\u00fc\u015fler (Jung\u2019un sand\u0131\u011f\u0131 gibi d\u00fc\u015flerle t\u00fcr\u00fcn belle\u011fi) ister tek bir duygu (\u00f6rne\u011fin k\u0131z \u00e7ocu\u011fun babas\u0131na hayranl\u0131\u011f\u0131) olsun ge\u00e7mez. Tek bir d\u00fc\u015f\u00fcnce ge\u00e7irilemez. Ge\u00e7seydi, ge\u00e7irilebilseydi, bebe\u011fe biyolojik ana babas\u0131n\u0131n soyunun belki on binlerce y\u0131ld\u0131r konu\u015ftu\u011fu dilden birka\u00e7 s\u00f6zc\u00fc\u011f\u00fcn olsun do\u011fu\u015ftan ge\u00e7ti\u011fine tan\u0131k olurduk. T\u00fcr\u00fcm\u00fcz gibi bebek de konu\u015fmay\u0131, k\u00fclt\u00fcr\u00fc biyolojik evriminden sonra edinir.<\/p>\n

\"\"
\u00c7ocuk, nas\u0131l davran\u0131laca\u011f\u0131n\u0131 yak\u0131nlar\u0131n\u0131n davran\u0131\u015flar\u0131n\u0131, nas\u0131l konu\u015fulaca\u011f\u0131n\u0131 onlar\u0131n konu\u015fmalar\u0131n\u0131 \u201ctaklit\u201d ederek \u00f6\u011frenir.<\/figcaption><\/figure>\n

Bebek, dili \u00f6\u011frenirken, yeti\u015fkinlerinden, dilin sesli simgelerine y\u00fcklenen anlamlar\u0131, d\u00fc\u015f\u00fcnceleri, de\u011ferleri de \u00f6\u011frenir. \u00d6\u011frenme, \u00e7ocukta \u00f6nceleri, kendi \u201cya\u015fam prati\u011fi\u201d yoluyla, deneyimleriyle olmaz. Daha \u00e7ok, ana babadan, dede neneden, yak\u0131n insan \u00e7evresinin s\u00f6zlerinden edinilmi\u015f haz\u0131r bilgiler, yani inan\u00e7lar \u00f6\u011frenilir. Ya da \u00e7ocuk, nas\u0131l davran\u0131laca\u011f\u0131n\u0131 onlar\u0131n davran\u0131\u015flar\u0131n\u0131, nas\u0131l konu\u015fulaca\u011f\u0131n\u0131 onlar\u0131n konu\u015fmalar\u0131n\u0131 \u201ctaklit\u201d ederek \u00f6\u011frenir. \u0130nsan dili \u00f6\u011frenirken, ilk bilgilerini, b\u00fcy\u00fcklerin (\u201cd\u00fc\u015fersin\u201d uyar\u0131s\u0131ndaki gibi \u00e7o\u011fu zaman do\u011fru \u00e7\u0131kan) s\u00f6zlerine inanarak, b\u00fcy\u00fcklerine g\u00fcvenerek edinir. Daha sonra, kendi ya\u015fam deneyiminde, g\u00f6zlemlerinden, deneyimlerinden inan\u00e7lar\u0131na uygun olanlar\u0131 se\u00e7ip, inan\u00e7lar\u0131yla eklemlendirerek, \u201cse\u00e7ici \u00f6\u011frenme\u201d yoluyla belle\u011finde biriktirir.<\/p>\n

\u0130nanmak d\u00fc\u015f\u00fcnmemektir<\/strong><\/p>\n

\u0130nan\u00e7lara dayand\u0131r\u0131lan bilgiler, (bebekte oldu\u011fu gibi) de\u011fil ele\u015ftirel d\u00fc\u015f\u00fcnme, s\u0131radan d\u00fc\u015f\u00fcnme yoluyla bile edinilmez. Hemen hemen hi\u00e7 d\u00fc\u015f\u00fcn\u00fclmeksizin edinilir. \u00c7ocuklara, bir zamanlar, okul ya\u015f\u0131na geldiklerinde, ilk\u00f6\u011fretimde ve orta\u00f6\u011fretimde bilimsel bilgiler veriliyordu. Ama o zaman da dinsel bilgiler alan\u0131na (tabuymu\u015fcas\u0131na) ele\u015ftirel girilemiyordu. Bu kadar\u0131 bile, iki z\u0131t kaynaktan edinilen bilgiler uyu\u015fmad\u0131\u011f\u0131nda, hele \u00e7at\u0131\u015ft\u0131\u011f\u0131nda, \u00e7ocu\u011fun, otomatik inanma yerine, bazen onlar\u0131n ger\u00e7eklikle ba\u011flant\u0131lar\u0131n\u0131 ara\u015ft\u0131rmas\u0131na, birbirleriyle kar\u015f\u0131la\u015ft\u0131rmas\u0131na, \u00fczerlerinde d\u00fc\u015f\u00fcnmesine olanak yarat\u0131labiliyordu. Okullara din e\u011fitimi \u201czorunlu sokulunca\u201d bu olanaklar\u0131 da azalt\u0131ld\u0131. \u0130lgi avc\u0131l\u0131\u011f\u0131 ve \u201cal\u0131c\u0131 ya\u011fc\u0131l\u0131\u011f\u0131\u201d yap\u0131lan kitle ileti\u015fim ara\u00e7lar\u0131nda ise \u00f6nyarg\u0131lar\u0131, inan\u00e7lar\u0131 ok\u015fama kolay\u0131na ve \u00e7\u0131kar\u0131na kay\u0131ld\u0131. \u00d6zg\u00fcr, ele\u015ftirel, bilimsel d\u00fc\u015f\u00fcnme kanallar\u0131 daha da daralt\u0131ld\u0131.<\/p>\n

\"\"
Kur\u2019an kurslar\u0131, imam hatip okullar\u0131, e\u011fitimin birli\u011fine, bilimler e\u011fitimine ve bilimsel e\u011fitime y\u00f6neltilmi\u015f bir \u201carkadan han\u00e7erleme\u201d giri\u015fimleridir.<\/figcaption><\/figure>\n

Kur\u2019an ezber! kurslar\u0131, imam hatip meslek? okullar\u0131<\/strong><\/p>\n

Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda Kur\u2019an<\/em> kurslar\u0131, imam hatip okullar\u0131, e\u011fitimin birli\u011fine, bilimler e\u011fitimine ve bilimsel e\u011fitime y\u00f6neltilmi\u015f bir \u201carkadan han\u00e7erleme\u201d giri\u015fimi olarak g\u00f6r\u00fcn\u00fcrler. \u00dcniversitelere ilahiyat fak\u00fcltelerinin eklenmesi, y\u00fcksek\u00f6\u011fretimde bilim e\u011fitimi kalelerine Troya at\u0131 sokulmas\u0131 etkisi ve sonucu yaratm\u0131\u015ft\u0131r. Dinler, din sosyolojisinde oldu\u011fu gibi, bilimsel yollardan incelenebilir. Ama Kelam, F\u0131k\u0131h, Kur\u2019an<\/em> \u00f6\u011fretmek, bilim kurumlar\u0131 olan \u00fcniversitelerin i\u015fi de\u011fildir. \u00dcniversitelere din sokulursa ne olur?<\/p>\n

Do\u011fa bilimleriyle insan haklar\u0131yla ilgili konularda bile bir fak\u00fcltede \u00f6\u011fretilenle \u00f6tekinde \u00f6\u011fretilen taban tabana z\u0131t olabilir. Bir TV kanal\u0131nda, ilahiyat \u00e7\u0131k\u0131\u015fl\u0131 ki\u015fi ya da ilahiyat\u00e7\u0131 akademisyen ile bir do\u011fa bilimcisi, bir toplum bilimcisi tart\u0131\u015ft\u0131r\u0131l\u0131yorsa \u201co da profes\u00f6r, o da profes\u00f6r\u201d alg\u0131s\u0131 yarat\u0131l\u0131r. Bu alg\u0131ya g\u00fcvenilerek, nas\u0131l olsa dinsel olana inan\u0131l\u0131r diye trib\u00fcnlere oynan\u0131r. \u0130nan\u00e7lara seslenenler kar\u015f\u0131s\u0131nda bilimcilerin, d\u00fc\u015f\u00fcncelerini yayma \u015f\u00f6yle dursun, savunma olanaklar\u0131 bile k\u0131s\u0131tlanm\u0131\u015f olur. \u00c7\u00fcnk\u00fc kendilerine her an \u201cinan\u00e7lara sayg\u0131s\u0131zl\u0131k\u201d su\u00e7lamas\u0131 y\u00f6neltilebilecektir.<\/p>\n

\"\"
\u0130man etme, ku\u015fkulanmaya, ele\u015ftirel d\u00fc\u015f\u00fcnmeye, bilimsel incelemeye yana\u015fmayan bir kafa yap\u0131s\u0131 kazand\u0131r\u0131lm\u0131\u015f kimselerin d\u00fc\u015f\u00fcnsel tutumudur.<\/figcaption><\/figure>\n

D\u00fc\u015f\u00fcnme inanma ayr\u0131m\u0131<\/strong><\/p>\n

\u0130nan\u00e7lar\u0131n y\u00fcceltilip, \u00f6zg\u00fcr ele\u015ftirel d\u00fc\u015f\u00fcnmenin a\u015fa\u011f\u0131lanmas\u0131nda, \u00e7okpartili demokrasilerin ve dinci y\u00f6netimlerin etkileri de g\u00f6z ard\u0131 edilmemelidir. Demokrasi \u201c\u00e7o\u011funlu\u011fu temsil\u201d ve \u201chalk\u0131n iradesi\u201d s\u00f6ylemleriyle vesayete al\u0131n\u0131p sakatlanm\u0131\u015ft\u0131r. Y\u00fczy\u0131llard\u0131r her t\u00fcrl\u00fc ele\u015ftiriye kar\u015f\u0131, yinelenen, yerle\u015ftirilmi\u015f, paketlenmi\u015f haz\u0131r d\u00fc\u015f\u00fcnceleri savunma yollar\u0131 bulunmu\u015ftur. \u0130nan\u00e7lar\u0131 ele\u015ftiriden ka\u00e7\u0131rma y\u00f6ntemleri geli\u015ftirilmi\u015ftir. \u0130nan\u00e7lara seslenilerek ise, se\u00e7menleri etkileme, oylar\u0131n\u0131 kazanma kolayl\u0131\u011f\u0131na ka\u00e7\u0131labilmektedir. Ne var ki inanma, bir d\u00fc\u015f\u00fcnme bi\u00e7imi de\u011fildir. Hi\u00e7 de\u011filse inanman\u0131n iman derecesinin d\u00fc\u015f\u00fcnme olmad\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

Apa\u00e7\u0131k bir yanl\u0131\u015fa bile inanma hakk\u0131 kabul edilebilir, \u201cinan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d ise ger\u00e7ekli\u011fi do\u011fru yans\u0131tmayan bir kavramd\u0131r<\/strong><\/p>\n

\u0130nan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00fczerine kopar\u0131lan g\u00fcr\u00fclt\u00fcye bir bak\u0131n.(13)<\/sup> Yaratt\u0131\u011f\u0131 kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131n bir sonucu da, (belki bu sat\u0131rlar\u0131 okuyan kimi kimselerce bile) bu kavram\u0131n kullan\u0131lmas\u0131ndan hi\u00e7 bir rahats\u0131zl\u0131\u011f\u0131n duyulmayabilmesi olmu\u015ftur. Herkesin \u201cinanma hakk\u0131\u201d oldu\u011fu kabul edilebilir. Bir kimse \u201cyanl\u0131\u015f da olsa, do\u011frulu\u011funa inan\u0131yorum; bu benim hakk\u0131m\u201d diyebilir. Ama inan\u00e7lara sayg\u0131 z\u0131rh\u0131 ile de korunan \u201cinan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d kavram\u0131, kendi i\u00e7inde \u00e7eli\u015fkilidir. Ayn\u0131 zamanda i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z toplumsal ger\u00e7ekli\u011fi yans\u0131tmayan bir kavramla\u015ft\u0131rmad\u0131r. Ger\u00e7ekten, bir yarg\u0131n\u0131n, bir d\u00fc\u015f\u00fcncenin do\u011frulu\u011funa inanmak, onun \u00fczerinde, de\u011fil ele\u015ftirel d\u00fc\u015f\u00fcnmeyi, d\u00fc\u015f\u00fcnme eylemini bile otosans\u00fcrle engelleyen bir tutumdur. \u0130nanmak, d\u00fc\u015f\u00fcnme \u00e7abas\u0131na girmemektir. D\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kullanmamakt\u0131r. Bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc inan\u0131lan ki\u015filere ba\u011f\u0131\u015flamakt\u0131r. D\u00fc\u015f\u00fcnme alan\u0131nda bir t\u00fcr \u201cg\u00f6n\u00fcll\u00fc kulluk\u201d durumudur.<\/p>\n

\u201c\u0130nand\u0131m, iman getirdim hakt\u0131r ve ger\u00e7ektir\u201d deyi\u015fi, bu durumu yans\u0131tmaktad\u0131r. Burada \u201chakt\u0131r\u201d s\u00f6zc\u00fc\u011f\u00fc \u201cahlaka uygundur\u201d demektir. \u201cGer\u00e7ektir\u201d s\u00f6zc\u00fc\u011f\u00fc ise, \u201cger\u00e7ekli\u011fe uygun do\u011fru bilgidir\u201d anlam\u0131na gelmektedir. \u0130man etme, etimolojisi (emin olma, g\u00fcvenme) g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa, ku\u015fkulanmaya, ele\u015ftirel d\u00fc\u015f\u00fcnmeye, bilimsel incelemeye yana\u015fmayan bir kafa yap\u0131s\u0131 kazand\u0131r\u0131lm\u0131\u015f kimselerin d\u00fc\u015f\u00fcnsel tutumudur.<\/p>\n

\u00d6nsel inan\u00e7 ile sonsal inan\u00e7 bi\u00e7imleri ayr\u0131m\u0131 ve iman<\/strong><\/p>\n

Bu noktada inan\u00e7 ve iman ayr\u0131m\u0131 yaparak, inanman\u0131n bir \u00f6zg\u00fcrl\u00fck oldu\u011funu savunanlar \u00e7\u0131kacakt\u0131r. \u201c\u0130nanma\u201d kavram\u0131, ger\u00e7ekler, ger\u00e7eklik kar\u015f\u0131s\u0131nda, tak\u0131n\u0131lan iki farkl\u0131 tutum i\u00e7in kullan\u0131labilmektedir. Biri, bir konuda yeterli bilgi ve deneyim edinilmeden inanmad\u0131r. Buna a-priori<\/em> inan\u00e7 (\u00f6nsel inan\u00e7) bi\u00e7imi denebilir. \u00d6yle ki iman etme ile neredeyse anlamda\u015ft\u0131r. \u00d6tekisi, bir konu hakk\u0131nda yeterli bilgi ve deneyim edinildi\u011fi kan\u0131s\u0131 \u00fczerine (ve daha fazla, yeterli, kesin bilgi edinmeye zaman ve olana\u011f\u0131n bulunmad\u0131\u011f\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc durumlarda) inanmad\u0131r. Ona a-posteriori<\/em>, \u201csonsal inanma\u201d denebilir. Sonsal inanma bi\u00e7iminde (yeterli bilginin ve deneyimin bir \u00f6l\u00e7\u00fct\u00fc verilemeyece\u011fi i\u00e7in) inanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden bir dereceye dek s\u00f6z edilebilir. \u00d6nsel inanma s\u00f6z konusu oldu\u011funda ise onun i\u00e7in \u201c\u00f6zg\u00fcrl\u00fck\u201d kavram\u0131n\u0131n kullan\u0131lmas\u0131, ger\u00e7ekli\u011fi do\u011fru yans\u0131tmayan, \u00e7arp\u0131tan bir yanl\u0131\u015ft\u0131r.<\/p>\n

Sonsal inanmada bile, bir inanca ger\u00e7ekten \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme sonras\u0131nda var\u0131ld\u0131\u011f\u0131 her zaman s\u00f6ylenebilir mi? S\u00f6ylenemez, \u00e7\u00fcnk\u00fc se\u00e7imin \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme s\u00fcrecinden sonra yap\u0131ld\u0131\u011f\u0131 savlar\u0131, \u00e7o\u011fu \u00f6rnekte su g\u00f6t\u00fcr\u00fcr. Do\u011far do\u011fmaz n\u00fcfus c\u00fczdan\u0131na \u201c\u0130slam\u201d yaz\u0131lm\u0131\u015f birinin, bu inanc\u0131, sonradan, \u00fczerinde ele\u015ftirel d\u00fc\u015f\u00fcnerek ya da \u00f6teki inan\u00e7lar hakk\u0131nda bilgi edindikten sonra da se\u00e7ip, o inan\u00e7ta kalma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kulland\u0131\u011f\u0131n\u0131 s\u00f6ylemesi ne kadar inand\u0131r\u0131c\u0131 olabilir?<\/p>\n

\u00d6zg\u00fcr d\u00fc\u015f\u00fcnme – tutsak inanma<\/strong><\/p>\n

\u00d6zg\u00fcrce d\u00fc\u015f\u00fcnme – tutsak\u00e7a inanma durumlar\u0131n\u0131, Yarat\u0131l\u0131\u015f\u00e7\u0131 ve Evrimci d\u00fcnya g\u00f6r\u00fc\u015flerini kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131m bir\u00e7ok yaz\u0131mda, kuramsal, felsefi a\u00e7\u0131dan ele alm\u0131\u015ft\u0131m (Bkz. n.15). Buralarda geli\u015ftirdi\u011fim d\u00fc\u015f\u00fcnceler \u00f6zetle \u015f\u00f6yledir: Yaratan Tanr\u0131 – yarat\u0131lan kul inan\u00e7lar\u0131nda kul, bir yontu, bir kukla konumundad\u0131r. Hele hammaddesine dek (bal\u00e7\u0131\u011f\u0131na var\u0131ncaya kadar) yoktan yarat\u0131l\u0131p bi\u00e7imlendirildi\u011fi ileri s\u00fcr\u00fcl\u00fcyorsa. B\u00f6yle bir konumda kul, yapt\u0131klar\u0131nda, d\u00fc\u015f\u00fcnd\u00fcklerinde \u00f6zg\u00fcr de\u011fildir. Dolay\u0131s\u0131yla sorumlu tutulamaz; cezaland\u0131r\u0131lamamal\u0131d\u0131r. Kulu (kuklac\u0131n\u0131n yapt\u0131\u011f\u0131 gibi) konu\u015fturan bile Yaradan ise, s\u00f6ylediklerinden nas\u0131l sorumlu tutulabilir ki? Hele yarat\u0131lan \u201ckul\u201d (k\u00f6le) konumunda g\u00f6r\u00fclen bir insansa, her konuda Yaradan\u2019\u0131n\u0131n istedi\u011fi gibi d\u00fc\u015f\u00fcn\u00fcp, Yaradan\u2019\u0131n\u0131n istedi\u011fi gibi davranmas\u0131 bekleniyorsa! Bu ko\u015fullarda insan\u0131n \u201cbilen \u00f6zne\u201d olma konumu bile (Kur\u2019an<\/em>\u2019da a\u00e7\u0131k\u00e7a belirtildi\u011fi gibi)(14) <\/sup>yads\u0131nmaktad\u0131r.<\/p>\n

Kul bilemeyecekse niye d\u00fc\u015f\u00fcns\u00fcn ki? Diyelim bu t\u00fcr mant\u0131ksal a\u00e7mazlara \u201cc\u00fcz-i irade\u201d kap\u0131s\u0131yla bir \u00e7\u0131k\u0131\u015f yolu, bir ka\u00e7\u0131\u015f yolu a\u00e7\u0131ld\u0131. O zaman da, Allah\u2019\u0131n verdi\u011fi s\u00f6ylenen ak\u0131l kullan\u0131larak, \u201co kadar c\u00fcz-i (az) isten\u00e7 (irade) vermeseydi. Ya da o kadar fazla tutkuyla (s\u00f6zgelimi, \u00fczerinde istencimi ge\u00e7iremeyecek azg\u0131nl\u0131kta \u015fehvetle) yarat\u0131lmasayd\u0131m bu g\u00fcnah\u0131 i\u015flemezdim\u201d yan\u0131t\u0131 verilebilecektir.(15)<\/sup><\/p>\n

Haydi, yoktan yarat\u0131ld\u0131\u011f\u0131 i\u00e7in tutkular\u0131 gibi istencinin de yarat\u0131lm\u0131\u015f olaca\u011f\u0131 sav\u0131n\u0131 geri \u00e7ekelim. O zaman bile kul, yaln\u0131zca Yaradan\u2019\u0131na sorumlu olacakt\u0131r. Hesap da, mah\u015ferde, \u00f6ted\u00fcnyada sorulacakt\u0131r. \u201cAllah\u2019tan ba\u015fka kimseye hesap vermem\u201d diye efelenenlerin dayand\u0131klar\u0131 inan\u00e7 bu!<\/p>\n

Yarat\u0131l\u0131\u015f\u00e7\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fc kar\u015f\u0131s\u0131na konabilecek \u201cVarolu\u015f\u00e7u \u00f6zg\u00fcr insan anlay\u0131\u015f\u0131nda bu t\u00fcr \u00e7eli\u015fkilere d\u00fc\u015f\u00fclmemektedir. D\u00fc\u015f\u00fclmeyince \u00f6zg\u00fcrl\u00fck ile sorumluluk yetkinlikle uzla\u015ft\u0131r\u0131labilmektedir. Ger\u00e7ekten, \u00f6rne\u011fin Sartre, \u201c<\/sup>Varolu\u015f\u00e7uluk insanc\u0131l\u0131kt\u0131r\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda,(16)<\/sup> insan\u0131n yarat\u0131lmay\u0131p, ya\u015fama \u00f6nceden bi\u00e7ilmi\u015f bir yazg\u0131 ile gelmedi\u011fi saptamas\u0131ndan ba\u015flamaktad\u0131r. Varolu\u015fun \u00f6zden \u00f6nce geldi\u011fi, dolay\u0131s\u0131yla insan\u0131n kendi \u00f6z\u00fcn\u00fc [karakterini, ki\u015fili\u011fini] yaratmada \u00f6zg\u00fcr oldu\u011fu d\u00fc\u015f\u00fcncesi i\u015flenmektedir. \u00d6zg\u00fcrse, yapt\u0131klar\u0131n\u0131n, d\u00fc\u015f\u00fcnd\u00fcklerinin tam sorumlulu\u011funu \u00fcslenmesi istenecektir. Sorumlulu\u011funu, Yaradan \u00fczerine atamayacakt\u0131r. Sartre b\u00f6yle bir uslamlamayla ula\u015ft\u0131\u011f\u0131 sonu\u00e7ta, \u201cinsan kendine ve herkese kar\u015f\u0131 sorumludur\u201d demektedir. Demek ki \u201ckul insan\u201d kar\u015f\u0131s\u0131nda, (ilerde i\u015flenece\u011fi gibi) yaln\u0131zca \u00f6zg\u00fcr de\u011fil, ayn\u0131 zamanda \u201cyarat\u0131c\u0131 \u00f6zg\u00fcr insan\u201d anlay\u0131\u015f\u0131 durmaktad\u0131r.<\/p>\n

E\u015e\u0130TS\u0130ZL\u0130K\u00c7\u0130, SINIFLI, DEVLETL\u0130, TARIMCI UYGAR TOPLUMLA B\u0130RL\u0130KTE D\u0130NSEL \u0130DEOLOJ\u0130YE G\u0130R\u0130\u015e<\/strong><\/h4>\n

\u0130lkel topluluktan uygar topluma ge\u00e7i\u015f<\/strong><\/p>\n

\u0130lkel topluluk, e\u015fitlik\u00e7i, yal\u0131n yap\u0131l\u0131d\u0131r. Topluluk i\u00e7inde (erke\u011finki, av \u00f6nderininki, sihircininki gibi konum=stat\u00fc farkl\u0131l\u0131klar\u0131 vard\u0131 ama) s\u0131n\u0131f farkl\u0131l\u0131klar\u0131 yoktu. Bu yap\u0131n\u0131n de\u011fi\u015ftirilmesine, \u00fcretici g\u00fc\u00e7lere \u201ctoplumsal art\u0131 \u00fcretme gizilg\u00fcc\u00fc\u201d kazand\u0131ran bir olayla, \u00fcretime (on biny\u0131l \u00f6nce) ge\u00e7ilmesiyle ba\u015flat\u0131ld\u0131. Be\u015f biny\u0131l \u00f6nce (insan\u0131n \u00fc\u00e7 milyon y\u0131l \u00f6nce ba\u015flayan ilkel topluluk d\u00f6neminin uzunlu\u011fuyla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rsa daha d\u00fcn!) s\u0131n\u0131fl\u0131 toplumun kuruldu\u011fu S\u00fcmer kent devletlerinin y\u00fckselmesiyle uygar topluma ge\u00e7ildi. Bu ge\u00e7i\u015f, egemen s\u0131n\u0131f\u0131 ve y\u00f6neticileri, toplumun geride kalan \u00fcyelerinden ayr\u0131\u015ft\u0131r\u0131p, do\u011frudan \u00fcretmeden ba\u015fkalar\u0131n\u0131n \u00fcrettikleriyle beslenmelerini sa\u011flayan \u201ctoplumsal art\u0131 aktar\u0131m\u0131\u201d ile ger\u00e7ekle\u015ftirildi. Ortaya e\u015fitsizlik\u00e7i, karma\u015f\u0131k yap\u0131l\u0131 toplumlar \u00e7\u0131kt\u0131.<\/p>\n

\"\"
Toplumsal art\u0131y\u0131 \u201ctanr\u0131n\u0131n evi\u201d denen tap\u0131nakta toplayan dinciler kesimi, d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fman\u0131n ilk \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131kt\u0131.<\/figcaption><\/figure>\n

Kafa eme\u011fi ile kol eme\u011finin ayr\u0131\u015ft\u0131r\u0131lmas\u0131<\/strong><\/p>\n

Bu ayn\u0131 zamanda, insan\u0131 insan yapan kol (kas) eme\u011fi ile kafa eme\u011finin ayr\u0131\u015ft\u0131r\u0131l\u0131p farkl\u0131 ki\u015filere b\u0131rak\u0131lmas\u0131na ge\u00e7i\u015f olay\u0131yd\u0131. Dolay\u0131s\u0131yla, bir anlamda \u201cinsanl\u0131ktan uzakla\u015fma\u201d say\u0131labilir. \u00c7\u00fcnk\u00fc birileri, her buyurdu\u011fu yap\u0131larak bir t\u00fcr tanr\u0131la\u015ft\u0131r\u0131l\u0131rken; \u00f6tekiler, d\u00f6nme dolap beygirininkine benzer i\u015fler y\u00fcklenerek, hayvanla\u015ft\u0131r\u0131lmaya benzer konuma d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Toplumsal art\u0131 aktar\u0131m\u0131 ve kafa-kol i\u015fb\u00f6l\u00fcm\u00fc, toplumda, art arda ve i\u00e7 i\u00e7e bir dizi farkl\u0131la\u015fmay\u0131 getirecekti. 1) Ekonomik farkl\u0131la\u015fma: \u00c7al\u0131\u015ft\u0131ranlar-\u00e7al\u0131\u015fanlar farkl\u0131la\u015fmas\u0131. 2) Toplumsal farkl\u0131la\u015fma: Efendi, feodal bey, patron ile k\u00f6le, serf, i\u015f\u00e7i farkl\u0131la\u015fmas\u0131. 3) Siyasal farkl\u0131la\u015fma: Y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131. Yani, tarih boyunca \u00e7e\u015fitli a\u00e7\u0131l\u0131mlar\u0131yla, dinci y\u00f6netici, sava\u015f\u00e7\u0131 y\u00f6netici, kapitalist y\u00f6netici (ya da bunlar\u0131n temsilcileri) ile kentta\u015f, uyruk (teba), yurtta\u015f farkl\u0131la\u015fmas\u0131. Farkl\u0131la\u015fma bu d\u00fczeyde durmad\u0131. Nicel ve nitel olarak s\u00fcr\u00fcp, s\u0131n\u0131fl\u0131 uygar toplumun ideolojik yap\u0131s\u0131n\u0131n kurulup geli\u015ftirilmesini sa\u011flayan bir filiz daha verdi: 4) D\u00fc\u015f\u00fcnce \u00fcretenler ile haz\u0131r d\u00fc\u015f\u00fcncelere inand\u0131r\u0131lanlar farkl\u0131la\u015fmas\u0131 yarat\u0131ld\u0131.<\/p>\n

D\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcretenler ile inanan, iman edenler farkl\u0131la\u015fmas\u0131<\/strong><\/p>\n

Farkl\u0131la\u015fma ilkin, b\u00fcy\u00fck sulama tar\u0131m\u0131n\u0131n olanak verdi\u011fi b\u00fcy\u00fck toplumsal art\u0131 aktar\u0131m\u0131yla, S\u00fcmer\u2019de g\u00f6r\u00fcld\u00fc. Kent devletlerine d\u00f6n\u00fc\u015fecek yerle\u015fkelerdeki sunak oda\u011f\u0131 \u00e7evresinde ba\u015flat\u0131ld\u0131. Suna\u011f\u0131n, \u201ctanr\u0131n\u0131n topraklar\u0131\u201d denen yerlerde, \u201ctanr\u0131n\u0131n kanallar\u0131\u201d ile b\u00fcy\u00fck sulama tar\u0131m\u0131n\u0131 y\u00fcr\u00fcten, toplumsal art\u0131y\u0131 \u201ctanr\u0131n\u0131n evi\u201d denen tap\u0131nakta toplayan dinciler kesimi, d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fman\u0131n ilk \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131kt\u0131. B\u00fcy\u00fck sulama i\u015flerinin \u201ci\u015fy\u00f6neticileri\u201d (menajerler), i\u015fleri y\u00f6netirken insanlar\u0131 da y\u00f6neten \u201ckamu y\u00f6neticileri\u201d (idareciler) olarak farkl\u0131la\u015ft\u0131lar. Kafa-kol i\u015fb\u00f6l\u00fcm\u00fc, dinci y\u00f6neticilerin bir b\u00f6l\u00fcm\u00fcn\u00fcn de \u201cd\u00fc\u015f\u00fcnceleri y\u00f6netme\u201d alan\u0131nda uzmanla\u015fmalar\u0131yla, doru\u011funa ula\u015ft\u0131r\u0131ld\u0131. Tar\u0131m takvimini d\u00fczenleme amac\u0131yla ba\u015flat\u0131lan astronomik g\u00f6zlemler ve soyut d\u00fc\u015f\u00fcnce \u00fcretimi, astrolojik kestirimlere (kehanetlere) sapt\u0131r\u0131ld\u0131. Ki bu dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe y\u00f6nelmek demekti. Tanr\u0131sal a\u015fk\u0131n\u00f6zne, yazg\u0131 kavramlar\u0131, Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki modeli bu ko\u015fullarda \u00fcretildi. Ayr\u0131nt\u0131lar\u0131na(17)<\/sup> girmeyip bu d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fman\u0131n yap\u0131s\u0131na bakal\u0131m:<\/p>\n

\u201cKap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrleri\u201d ve \u201cg\u00f6n\u00fcll\u00fc! kulluk\u201d<\/strong><\/p>\n

Tap\u0131nakta tam zamanl\u0131 (profesyonel) d\u00fc\u015f\u00fcnce \u00fcreticileri tak\u0131m\u0131 (dinciler) \u00f6nce yaz\u0131, say\u0131 dizgelerini geli\u015ftirdiler. Geli\u015ftirerek, tap\u0131na\u011f\u0131n \u201ckitlesel \u00fcretim\u201d sorunlar\u0131n\u0131 \u00e7\u00f6zebildiler. Ger\u00e7ekten ilk tabletlerin, tap\u0131nak ekonomisi girdi-\u00e7\u0131kt\u0131 hesaplar\u0131ndan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131, arkeolojik kay\u0131tta kan\u0131tlanm\u0131\u015f bulunuyor.(18)<\/sup> Yaz\u0131 neden sonra, e\u011fitim (dinci yazmanlar\u0131n yeti\u015ftirilmesi) y\u00f6netim (egemenlerin ta\u015fra temsilcilerine buyruklar\u0131 iletilen m\u00fch\u00fcrl\u00fc mektuplar\u0131) ve inan\u00e7lar, mitoslar (\u201cyazg\u0131 tabletleri\u201d) i\u00e7in kullan\u0131l\u0131r oldu.<\/p>\n

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S\u00fcmer kent devletlerinde, kentlerin koruyucu tanr\u0131lar\u0131n\u0131n, bir kentin \u00f6tekilerini egemenli\u011fi alt\u0131na almas\u0131yla, bir araya getirilerek Ba\u015ftanr\u0131c\u0131l\u0131\u011fa ge\u00e7ildi.<\/figcaption><\/figure>\n

Kafa i\u015fi – kol i\u015fi ayr\u0131m\u0131 ve d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fma, bir k\u00fcme insan\u0131n, ama birlikte (kolektif) d\u00fc\u015f\u00fcnce \u00fcretmeleri yoluyla ger\u00e7ekle\u015fti. Bu kimseler, profesyonel olmaktan \u00f6te, tap\u0131naktan beslenen \u201ckap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrler\u201d konumundayd\u0131lar. Konumlar\u0131, Eski Yunan\u2019\u0131n \u201cserbest d\u00fc\u015f\u00fcn emek\u00e7ileri\u201d(19)<\/sup> olan Sofistlerinkiyle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131nca daha iyi anla\u015f\u0131l\u0131r. \u00dcrettikleri d\u00fc\u015f\u00fcncelerin uyruklarca, yani kendilerini besleyen \u00fcreticilerce irdelenmesi, de\u011ferlendirilmesi (kimin \u00e7\u0131kar\u0131na? diye) soru\u015fturulmas\u0131 ko\u015fullar\u0131 yoktur. Do\u011fruluklar\u0131na \u201cinanmak\u201d ile \u201cinanmamak\u201d d\u0131\u015f\u0131nda ba\u015fka se\u00e7enekleri olabilir mi? Dinsizlik su\u00e7lamas\u0131n\u0131n getirebilece\u011fi olumsuzluklar d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, ortada b\u00f6yle bir se\u00e7enek bile yoktu. \u201c\u0130nanmak\u201d zorundayd\u0131lar. Durum, bug\u00fcn de buna benzemektedir.<\/p>\n

Bir dine inananlara ve inand\u0131ranlara sormak gerek, \u201cinan\u0131rken d\u00fc\u015f\u00fcn\u00fcyor musunuz?\u201d Sormak bile fazla. \u0130nanmak, d\u00fc\u015f\u00fcnme yetisini kullanmaktan vazge\u00e7mek, vazge\u00e7irilmektir. \u00d6yleyse, \u201cinan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d denebilecek bir durumdan s\u00f6z edilebilir mi? Birileri d\u00fc\u015f\u00fcn\u00fcp inan\u00e7 \u00fcretmektedir. Birileri \u00fcretilmi\u015f haz\u0131r inan\u00e7lar\u0131 yineleyip yaymaktad\u0131r. B\u00f6ylece ba\u015fka birilerinin, \u00fczerlerinde d\u00fc\u015f\u00fcnmeden, onlardan ku\u015fkulanmadan, onlar\u0131 mutlak (kesin) do\u011frular olarak g\u00f6r\u00fcp benimsemeleri sa\u011flanmaktad\u0131r. Buna, insan olman\u0131n asal niteliklerinden birini olu\u015fturan \u201cbilen \u00f6zne\u201d say\u0131lma yolunda \u201cd\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d kullanma denebilir mi? Yap\u0131lan, bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kullan\u0131lmay\u0131p, inan\u0131lan kimselere ba\u011f\u0131\u015flanmas\u0131d\u0131r. \u201cAma zorla de\u011fil, g\u00f6n\u00fcll\u00fc\u201d denecektir. Buna verilecek yan\u0131t, \u00f6yleyse \u201cg\u00f6n\u00fcll\u00fc kulluk\u201d olmal\u0131d\u0131r. Kald\u0131 ki g\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fc de ku\u015fkuludur. Bir halk\u0131n eski inan\u00e7lar\u0131n\u0131 b\u0131rak\u0131p bir dine d\u00f6nd\u00fcr\u00fcl\u00fc\u015f\u00fcn\u00fcn ge\u00e7mi\u015finde genellikle \u015fiddet, zorlama bulunmaktad\u0131r. \u0130nan\u00e7lar bir kez dayat\u0131ld\u0131ktan sonra o halk\u0131n o\u011fullar\u0131n\u0131n, k\u0131zlar\u0131n\u0131n kimli\u011fine \u201cinanc\u0131: …\u201d yaz\u0131l\u0131r. Bir yanda d\u00fc\u015f\u00fcnce \u00fcretenler, \u00f6teki g\u00f6r\u00fcn\u00fcm\u00fcyle d\u00fc\u015f\u00fcnceleri y\u00f6netenler, denetleyenler, gerekli g\u00f6r\u00fcld\u00fc\u011f\u00fcnde yasaklay\u0131p cezalayanlar durmaktad\u0131r. \u00d6te yanda, onlara, g\u00f6n\u00fcll\u00fc g\u00f6n\u00fcls\u00fcz, ama \u201ckay\u0131ts\u0131z \u015farts\u0131z\u201d inananlar ordusu olu\u015fturulmaktad\u0131r.<\/p>\n

D\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcretiminde k\u00f6leci \u00fcretim ili\u015fkileri<\/strong><\/p>\n

Peki ya profesyonel d\u00fc\u015f\u00fcnce \u00fcreticilerinin \u201cd\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d bak\u0131m\u0131ndan konumlar\u0131 nedir? \u201cKap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrleri\u201d! say\u0131labilirler. \u015e\u00f6yle ki, ya egemen katman\u0131n \u00fcyeleridir, ya o katman\u0131n \u201cy\u00f6netici kadro\u201d \u00fcyeleri. Ya da egemen katmanlar\u0131n (z\u00fcmrelerin) veya egemen s\u0131n\u0131flar\u0131n s\u00f6zc\u00fcleri, savunmanlar\u0131, ideologlar\u0131 konumundad\u0131rlar.<\/p>\n

Bu kimselerin ku\u015fkusuz \u00f6zg\u00fcrce d\u00fc\u015f\u00fcnd\u00fckleri alanlar, durumlar, hatta d\u00f6nemler vard\u0131r. Hatta hatta, \u201cyarat\u0131c\u0131 d\u00fc\u015f\u00fcnd\u00fckleri\u201d konulardan \u00f6rnekler bulunup g\u00f6sterilebilir. S\u00fcmer dincilerinin, kentin koruyucu tanr\u0131s\u0131n\u0131n oldu\u011fu s\u00f6ylenen (asl\u0131nda tap\u0131na\u011f\u0131n) mallar\u0131n\u0131 ve personelini y\u00f6netme sorunu \u00e7\u00f6zme yolunda say\u0131 ve yaz\u0131 dizgelerini bulup geli\u015ftiri\u015fleri, bu \u00f6rneklerden biri olarak verilebilir. Ama genelde, tap\u0131na\u011f\u0131n kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrleri \u201ckolektif d\u00fc\u015f\u00fcnce \u00fcretimi\u201d yapmaktad\u0131rlar. \u0130\u00e7lerinden birinin \u00e7\u0131k\u0131p, onlar\u0131n ve kendinin ortak yerle\u015fik \u00e7\u0131karlar\u0131na bo\u015fvermesi beklenemez. Kafas\u0131nda \u00f6zg\u00fcr, ele\u015ftirel bir d\u00fc\u015f\u00fcnce geli\u015ftiremez. Geli\u015ftirdi diyelim; onu dillendirmek i\u015fine gelmez. \u00d6tekileri kar\u015f\u0131s\u0131na al\u0131p, ortak g\u00f6r\u00fc\u015flere ters bir d\u00fc\u015f\u00fcnceyi s\u00f6yleme y\u00fcreklili\u011fi g\u00f6steremez. G\u00f6sterse bile yanl\u0131\u015flan\u0131r, d\u0131\u015flan\u0131r; yetmedi, meslekten at\u0131l\u0131r.<\/p>\n

Bu ko\u015fullarda d\u00fc\u015f\u00fcnce \u00fcreticisi kolektif d\u00fc\u015f\u00fcn\u00fcrlerin kendileri de, zamanla, haz\u0131r, ezberlenmi\u015f, ya da yaz\u0131ya, kitaba d\u00f6k\u00fcl\u00fcp dondurulmu\u015f belli d\u00fc\u015f\u00fcncelere \u201cinanan\u201d kimseler durumuna d\u00fc\u015ferler. Yorumlar\u0131nda \u201ckitap\u201da ba\u011fl\u0131 ve ba\u011f\u0131ml\u0131d\u0131rlar.<\/p>\n

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015f i\u00e7inde, genel olarak \u201ck\u00f6leci d\u00fc\u015f\u00fcnce \u00fcretimi ili\u015fkileri\u201d diyece\u011fim ili\u015fkiler kal\u0131pla\u015ft\u0131r\u0131l\u0131p kurumla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u201cAmin\u201d (\u201c\u00f6yle olsun\u201d demekmi\u015f!) s\u00f6z\u00fcyle onaylanan eski d\u00fc\u015f\u00fcncelerin kopyalanmas\u0131 rutini s\u00fcrd\u00fcr\u00fcl\u00fcr. Bunun yan\u0131 s\u0131ra, baz\u0131 durumlarda, \u00f6zellikle e\u015fitsizlik\u00e7i toplumsal yap\u0131y\u0131 \u00e7atlatabilecek yeni sorunlarda (cilt cilt yorumlara bak\u0131l\u0131rsa) onlara \u00e7\u00f6z\u00fcm getirecek yeni d\u00fc\u015f\u00fcncelerin \u00fcretilebildi\u011fi yads\u0131namaz. Ancak, bunlar\u0131n \u201c\u00f6zg\u00fcr d\u00fc\u015f\u00fcnme\u201d \u00fcr\u00fcnleri olup olmad\u0131klar\u0131 tart\u0131\u015fmal\u0131d\u0131r. Bir sonuca varabilmek i\u00e7in; \u201c\u00fcretim ili\u015fkileri\u201d durumuna bak\u0131lmal\u0131d\u0131r. Bu konuda, k\u00f6lenin, serfin, i\u015f\u00e7inin, hatta ev kad\u0131n\u0131n\u0131n maddesel (mal, hizmet) \u00fcretim s\u00fcrecindeki ili\u015fkileri bize bir d\u00fc\u015f\u00fcnce (fikir) verebilir. Onlar da \u00fcretir. Hatta gereksinimlerinin kat kat \u00fcst\u00fcnde \u00fcretirler. Ama, ba\u015fkalar\u0131n\u0131n istedi\u011fi \u00fcr\u00fcnleri, mallar\u0131, hizmetleri, ba\u015fkalar\u0131n\u0131n y\u00f6netiminde ve denetiminde, ba\u015fkalar\u0131n\u0131n buyurdu\u011fu bi\u00e7imde, ba\u015fkalar\u0131n\u0131n yarar\u0131na, \u201cba\u015fkalar\u0131 i\u00e7in\u201d \u00fcretirler.<\/p>\n

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015fte d\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcretimi de, daha \u00f6nce belirlenmi\u015f kanallar i\u00e7inde, y\u00fcr\u00fct\u00fcl\u00fcr. \u00dcretim, o kanallar\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131lmaks\u0131z\u0131n, daha \u00f6nce belirlenmi\u015f ama\u00e7lara ula\u015f\u0131lmas\u0131 i\u00e7in yap\u0131l\u0131r. \u0130nanan \u00f6znenin bu i\u015fi g\u00f6n\u00fcll\u00fc yap\u0131yor olmas\u0131, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc anlam\u0131na gelmez. Sonu\u00e7ta inan\u00e7 t\u00fcketenler kadar \u00fcretenlerin de, \u201cg\u00f6n\u00fcll\u00fc kulluk\u201d durumuna d\u00fc\u015ft\u00fcklerini, \u201ckulluk etmek\u201d ile \u00f6v\u00fcnmelerine bak\u0131l\u0131rsa kendileri de kabul etmektedirler.<\/p>\n

D\u0130NSEL \u0130DEOLOJ\u0130N\u0130N TEKTANRICILI\u011eA VARACAK G\u0130D\u0130\u015e\u0130N\u0130N K\u0130LOMETRE TA\u015eLARI<\/strong><\/h4>\n

B\u00f6yle bir \u00f6zetlemenin, dinin kenttanr\u0131c\u0131l\u0131k bi\u00e7imiyle kurumla\u015ft\u0131\u011f\u0131 Mezopotamya\u2019dan H\u0131ristiyan ve \u0130slam inan\u00e7lar\u0131n\u0131n geli\u015ftirildi\u011fi Akdeniz \u00e7evresi \u00fclkelere kadar yay\u0131larak kesintisiz denebilecek bir k\u00fclt\u00fcr b\u00f6lgesinin co\u011frafyas\u0131yla ve tarihiyle s\u0131n\u0131rl\u0131 tutulaca\u011f\u0131n\u0131 i\u015fin ba\u015f\u0131nda belirtmekte yarar var. S\u00f6z konusu kilometreta\u015flar\u0131, eksi\u011fiyle fazlas\u0131yla \u015f\u00f6yle \u00f6zetlenip s\u0131ralanabilir:<\/p>\n

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Babil imparatorlu\u011funda ba\u015ftanr\u0131 Marduk\u2019tu.<\/figcaption><\/figure>\n

– M\u00d6 3000 dolaylar\u0131, ilk uygar s\u0131n\u0131fl\u0131 toplumla birlikte dinin kurumsalla\u015ft\u0131r\u0131lmas\u0131yla dinciler y\u00f6netimi klerokrasinin kurulmas\u0131, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yerle\u015ftirilmesi<\/strong>: Uygar toplumun toplumsal art\u0131n\u0131n tar\u0131mdan sa\u011fland\u0131\u011f\u0131 ilk bi\u00e7imi. \u00dcretici g\u00fc\u00e7leri denetleyen dincilerin art\u0131 aktar\u0131m\u0131n\u0131n olanaklar\u0131yla, ekonomik toplumsal, siyasal farkl\u0131la\u015fmalar \u00e7izgisinde geli\u015fen \u201cd\u00fc\u015f\u00fcnsel farkl\u0131la\u015fma\u201d. Tam zamanl\u0131 profesyonel kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrlerinin Tanr\u0131 inanc\u0131 ve t\u00fcmdengelimci mant\u0131kla, dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe e\u015fitsizlik\u00e7i dinsel ideoloji bi\u00e7imi kazand\u0131rmalar\u0131.<\/p>\n

– Kabaca<\/strong>(20)<\/sup> M\u00d6 2500 dolaylar\u0131, kenttanr\u0131c\u0131l\u0131ktan ba\u015ftanr\u0131c\u0131l\u0131\u011fa, Tanr\u0131-kral\u2019dan Tanr\u0131 vekili y\u00f6netici anlay\u0131\u015f\u0131na ge\u00e7ilmesi, \u201cyazg\u0131\u201d kavram\u0131n\u0131n geli\u015ftirilmesi<\/strong>: S\u00fcmer kent devletlerinde, kentlerin koruyucu tanr\u0131lar\u0131n\u0131n, bir kentin \u00f6tekilerini egemenli\u011fi alt\u0131na almas\u0131yla, bir araya getirilerek Ba\u015ftanr\u0131c\u0131l\u0131\u011fa ge\u00e7ilmesi. \u0130nsanlar\u0131n, tanr\u0131lar panteonunun her y\u0131l (dinsel ba\u015fkent Nippur\u2019da) toplan\u0131p, S\u00fcmer egemenli\u011fini gelecek y\u0131l verecekleri kenti kararla\u015ft\u0131rarak \u201cYazg\u0131 Tabletleri\u201d \u00fczerine yazd\u0131klar\u0131na inand\u0131r\u0131lmas\u0131. B\u00f6ylece o kentin tanr\u0131s\u0131na ba\u015ftanr\u0131l\u0131k verilip y\u00f6neticisine Tanr\u0131 vekilli\u011finin g\u00f6kten indirilerek emanet edildi\u011fi bir Yasall\u0131k Mitosu (me\u015fruiyet efsanesi) d\u00fc\u015f\u00fcnsel gelene\u011finin yerle\u015ftirilmesi.<\/p>\n

– M\u00d6 2000 dolaylar\u0131, y\u00f6netimin dincilerden (Klerokrasi\u2019den) sava\u015f\u00e7\u0131lar\u0131n (Timokrasi\u2019nin) denetimine ge\u00e7mesiyle dincilerin yeni egemen s\u0131n\u0131flar\u0131n savunmanl\u0131\u011f\u0131n\u0131 \u00fcstlenerek varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebilmeleri<\/strong>: Tabletlerde Ensi<\/em> (tanr\u0131n\u0131n kahyas\u0131) san\u0131n\u0131n yerini y\u00f6netici i\u00e7in kullan\u0131lan, G\u00fc\u00e7l\u00fc Ki\u015fi anlam\u0131na gelen Lugal <\/em>san\u0131n\u0131n almas\u0131 (M\u00d6 2750 dolaylar\u0131nda ya\u015fam\u0131\u015f Lugalzaggisi ad\u0131 ile ba\u015flat\u0131lm\u0131\u015f olabilecek bir gelenek) y\u00f6netici kadrolar\u0131n sava\u015f\u00e7\u0131lar\u0131n (askerlerin) eline ge\u00e7i\u015finin bir ipucunu vermektedir. \u00d6teki ipucu, arkeolojide, kentlerde tap\u0131nak temelleri yak\u0131n\u0131nda saray olduklar\u0131 anla\u015f\u0131lan \u00e7ok geni\u015f konutlar\u0131n temellerinde bulunmaktad\u0131r. Bu toplumsal art\u0131n\u0131n tap\u0131naklar yan\u0131 s\u0131ra saraylara \u00e7ekildi\u011fini g\u00f6stermektedir.<\/p>\n

B\u00f6yle bir (al\u0131\u015f\u0131ld\u0131k deyi\u015fle) askeri darbe olay\u0131na kar\u015f\u0131n tap\u0131naklar\u0131n ve dincilerin varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebilmeleri bir ba\u015fka ipucunu vermektedir: Sava\u015f\u00e7\u0131 y\u00f6neticilerin, y\u00f6netimi ele ge\u00e7irmeleri kar\u015f\u0131s\u0131nda eski y\u00f6netici dincilerin \u201cTanr\u0131\u2019n\u0131n y\u00f6netimine ba\u015fkald\u0131r\u0131lm\u0131\u015ft\u0131r. Vergilerinizi saraya vermeyin\u201d demelerinden korkmu\u015f g\u00f6r\u00fcn\u00fcrler. Dincilerden bunu s\u00f6ylememelerini istemelerinden \u00f6te, Tanr\u0131\u2019n\u0131n da y\u00f6netimlerini onaylad\u0131\u011f\u0131n\u0131 s\u00f6ylemeleri kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6d\u00fcn vermi\u015f g\u00f6r\u00fcn\u00fcrler. \u00d6d\u00fcn olarak onlara, tap\u0131nak m\u00fclklerini ve tap\u0131nak personelini y\u00f6netecekleri \u00f6zerkli\u011fi tan\u0131d\u0131klar\u0131 anla\u015f\u0131l\u0131yor. Dinsel vak\u0131f kurumunun k\u00f6keninde b\u00f6yle bir g\u00fc\u00e7 dengesinin yatt\u0131\u011f\u0131n\u0131 san\u0131yorum. Althusser\u2019in ve Gramsci\u2019nin terminolojileriyle, sava\u015f\u00e7\u0131lar devletin \u015fiddet ve bask\u0131 i\u015flevini, dinciler ikna ve ideolojik hegemonya kurma i\u015flevini \u00fcstlenmi\u015flerdir.(21)<\/sup><\/p>\n

– M\u00d6 1750 dolaylar\u0131, S\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u2019nun, Mezopotamya egemenli\u011fiyle birlikte, Babil\u2019e, Asur\u2019a ge\u00e7irilmesi, imparatorlu\u011fa ge\u00e7ilmesine kar\u015f\u0131n Ortado\u011fu\u2019da imparatorlu\u011fa uygun tektanr\u0131c\u0131 ideolojiye ge\u00e7ilememesi<\/strong>: \u00d6nce Mezopotamya\u2019da, sonra t\u00fcm Ortado\u011fu\u2019da, M\u00d6 18. y\u00fczy\u0131ldan ba\u015flanarak, ekonomik, toplumsal, siyasal b\u00fct\u00fcnle\u015fmeler (M\u00d6 1800 dolaylar\u0131nda ya\u015fayan Hammurabi\u2019nin yasalar\u0131ndan da anla\u015f\u0131labilece\u011fi gibi) imparatorluk y\u00f6n\u00fcnde geli\u015fmi\u015ftir. Ancak buna ko\u015fut bir d\u00fc\u015f\u00fcnsel\/inan\u00e7sal b\u00fct\u00fcnle\u015fmeyi sa\u011flayabilecek Tektanr\u0131c\u0131l\u0131\u011fa ge\u00e7ilememi\u015ftir. Bunu, Yarat\u0131l\u0131\u015f Mitosu i\u00e7inde ba\u015ftanr\u0131c\u0131l\u0131\u011f\u0131n korunup, ba\u015ftanr\u0131l\u0131\u011f\u0131n Babil imparatorlu\u011funda Marduk\u2019a, Asur imparatorlu\u011funda Tanr\u0131 Asur\u2019a ge\u00e7irili\u015finden de \u00e7\u0131karabiliriz. Tektanr\u0131c\u0131l\u0131\u011fa ge\u00e7ilemeyi\u015f nedenini, bir tanr\u0131n\u0131n ger\u00e7ek \u00f6tekilerin uyduruk oldu\u011fu inanc\u0131n\u0131n bir\u00e7ok tap\u0131na\u011f\u0131n kapanmas\u0131 gere\u011fini, onlarla birlikte s\u0131k\u0131 \u00f6rg\u00fctl\u00fc dincilerin ekmek kap\u0131s\u0131ndan yoksun kalacaklar\u0131n\u0131 anlamalar\u0131nda aramak gerek. Tanr\u0131lar\u0131n s\u00f6zde olmas\u0131, ger\u00e7ekte bulunmamas\u0131 ko\u015fullar\u0131nda tap\u0131na\u011fa getirilen adaklar\u0131, kurbanlar\u0131 kim yiyordu?<\/p>\n

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Musa (M\u00d6 1200 dolaylar\u0131nda) \u0130brani kabileleri birle\u015ftirip Firavun\u2019un egemenli\u011finden kurtarm\u0131\u015ft\u0131.<\/figcaption><\/figure>\n

– M\u00d6 1500-700 aras\u0131, kabileler konfederasyonu tanr\u0131l\u0131\u011f\u0131ndan \u201cen b\u00fcy\u00fck tanr\u0131\u201d inanc\u0131na: Dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn tektanr\u0131c\u0131l\u0131\u011fa do\u011fru evrindirilmesinde dayan\u0131lacak d\u00fc\u015f\u00fcnsel sacaya\u011f\u0131n\u0131n bir aya\u011f\u0131 Mezopotamya\u2019dan sa\u011fland\u0131. \u00d6teki aya\u011f\u0131 Filistin\u2019den sa\u011flanacakt\u0131. \u00dc\u00e7\u00fcnc\u00fc aya\u011f\u0131 ise Yunan ve Roma\u2019dan sa\u011flanacakt\u0131r.<\/p>\n

Ger\u00e7ekten, insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin dinsel d\u00fc\u015f\u00fcn\u00fc\u015f alan\u0131nda g\u00f6r\u00fclen bir ba\u015fka birikimi ve gelene\u011fi, g\u00f6\u00e7ebe \u00e7oban \u0130brani topluluklar\u0131n\u0131n yerle\u015fmeye ve uygarla\u015fmaya ge\u00e7i\u015finin tarihinde ya\u015fand\u0131. Bu gelenek Akdeniz \u00e7evresi \u00fclkeleri s\u0131n\u0131rlar\u0131 i\u00e7inde birle\u015ftiren Roma imparatorlu\u011funun kataliz\u00f6rl\u00fc\u011f\u00fcnde Yunan felsefi d\u00fc\u015f\u00fcn\u00fc\u015f gelene\u011fiyle birle\u015ftirildi. Birle\u015ftirilince, tektanr\u0131c\u0131l\u0131\u011fa varacak bir d\u00fc\u015f\u00fcnsel evrim yoluna girilmi\u015f oldu.<\/p>\n

Ge\u00e7mi\u015fine bak\u0131l\u0131rsa Avraham (\u0130brahim) Tevrat<\/em> kitaplar\u0131nda yans\u0131t\u0131lan tarihe g\u00f6re, M\u00d6 1800 dolaylar\u0131nda S\u00fcmer\u2019in Ur kentinden \u00e7\u0131km\u0131\u015ft\u0131r. Ortado\u011fu \u00e7\u00f6l ve bozk\u0131rlar\u0131nda g\u00f6\u00e7ebe \u00e7obanl\u0131k ya\u015fam\u0131na ba\u015flam\u0131\u015ft\u0131r. Arada bir kendisiyle konu\u015ftu\u011fu yaz\u0131lan \u201cRAB\u201d (olas\u0131l\u0131kla kabilesinin bir atas\u0131n\u0131n \u201cruhu\u201d olarak sayg\u0131 g\u00f6sterilen sanal \u00f6zne) S\u00fcmer ve M\u0131s\u0131r uygar toplumlar\u0131ndan esinlenilerek tanr\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Avraham\u2019\u0131n soyundan gelen kimi kabileler, Firavun\u2019un \u00fclkesinde bir s\u00fcre i\u00e7in az\u0131nl\u0131k konumunda yerle\u015fik ya\u015fama ge\u00e7mi\u015ftir. Bu y\u00fczy\u0131llar, \u0130braniler gibi Sami dilleri konu\u015fan Bat\u0131 Akdeniz\u2019in ticaretle u\u011fra\u015fan halklar\u0131n\u0131n al\u0131\u015fveri\u015fte kullanmak \u00fczere alfabetik yaz\u0131y\u0131 14. y\u00fczy\u0131lda geli\u015ftirdikleri, M\u0131s\u0131r\u2019da ise Ekhanaton\u2019un (M\u00d6 1379-1362) tektanr\u0131c\u0131l\u0131k giri\u015fimi zamanlar\u0131na rastlar. Musevilik her iki olaydan etkilenerek \u201ckitapl\u0131\u201d din olacakt\u0131r.<\/p>\n

Musa (M\u00d6 1200 dolaylar\u0131nda) \u0130brani kabileleri birle\u015ftirip Firavun\u2019un egemenli\u011finden kurtarm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Bunu kabile tanr\u0131lar\u0131n\u0131 (\u00f6rne\u011fin buza\u011f\u0131 tap\u0131nc\u0131n\u0131) bast\u0131rarak, Avraham\u2019\u0131n atas\u0131n\u0131 \u201cordular\u0131n efendisi\u201d (Rab) san\u0131yla konfederasyon ba\u015ftanr\u0131l\u0131\u011f\u0131na y\u00fckselterek yapm\u0131\u015ft\u0131. Firavun ile \u00e7at\u0131\u015fmalar\u0131 anlat\u0131lan sat\u0131rlarda, g\u00f6\u00e7ebeli\u011fin sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6\u011feleri ile topra\u011fa yerle\u015fik ya\u015fam\u0131n dinsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6\u011felerinin harmanland\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f da, Yehova ile tanr\u0131lar\u0131 olmak i\u00e7in se\u00e7ti\u011fi halk\u0131 aras\u0131 (buyruklar\u0131na uyma kar\u015f\u0131l\u0131\u011f\u0131nda vaat edilen \u00fclkeye yerle\u015ftirme s\u00f6z\u00fc verilmesi odakl\u0131) s\u00f6zle\u015fmeye bak\u0131l\u0131rsa, uygar toplum ya\u015fam\u0131ndan ka\u00e7\u0131\u015f de\u011fildir. Tam tersine, yerle\u015fik ya\u015fama ve uygarl\u0131\u011fa ge\u00e7me giri\u015fimidir. \u201cVaat edilen \u00fclke\u201d s\u00f6ylemi, bir t\u00fcr yerle\u015fik ya\u015fama ge\u00e7erek, devletle\u015fme ve uygarla\u015fma ideolojisidir.<\/p>\n

M\u00d6 1000 dolaylar\u0131nda Kenanl\u0131lar ile sava\u015flar\u0131, baz\u0131 topraklar\u0131n fethedilip, buralara yerle\u015filip, Davut\u2019un krall\u0131\u011f\u0131n\u0131n kurulu\u015fuyla sonu\u00e7lan\u0131r. Ancak topra\u011fa yerle\u015fme, \u00e7ift\u00e7ili\u011fe ba\u015flama ve uygar topluma ge\u00e7me, ilkel, g\u00f6rece e\u015fitlik\u00e7i topluluk yap\u0131lar\u0131n\u0131 ve geleneklerini bozmu\u015ftur. Bunu, i\u00e7lerinden kimilerinin vars\u0131lla\u015f\u0131p, b\u00f6lgenin Baaller ve \u0130\u015ftarlar denen verimlilik tanr\u0131lar\u0131na ve tanr\u0131\u00e7alar\u0131na tap\u0131nmaya ba\u015flamalar\u0131ndan anl\u0131yoruz. Duyulan ho\u015fnutsuzlu\u011fun (\u201cBaaller ve \u0130\u015ftarlar ile zina edildi\u201d denerek) anlat\u0131ld\u0131\u011f\u0131 Tevrat<\/em> sat\u0131rlar\u0131ndan biliyoruz. Musa\u2019n\u0131n karde\u015fi Harun\u2019un soyunun Rab\u2019be hizmet g\u00f6revini s\u00fcrd\u00fcren rahipleri, g\u00f6\u00e7ebelik d\u00f6nemlerinde daha \u00e7ok kabilelerin se\u00e7kinlerinden yana yontmu\u015flard\u0131. Daha \u00e7ok se\u00e7kin sava\u015f\u00e7\u0131 kabilelerin (\u00f6rne\u011fin Levililer\u2019in) peygamber y\u00f6neticilerin (\u00f6rne\u011fin Samuel\u2019in) \u015feflerin (\u00f6rne\u011fin Saul\u2019\u00fcn) yan\u0131nda yer alm\u0131\u015flard\u0131. Se\u00e7kinler, topra\u011fa yerle\u015fmeyle ve uygarla\u015fmayla ve (Solomon=S\u00fcleyman \u00f6rne\u011findeki gibi) vars\u0131lla\u015fmayla birlikte, Yehova\u2019y\u0131 b\u0131rak\u0131nca, rahipleri, onu b\u0131rakmayan yoksul d\u00fc\u015fm\u00fc\u015f kesime yana\u015fm\u0131\u015flard\u0131r. Onlar\u0131n yararlar\u0131n\u0131 savunmaya ba\u015flam\u0131\u015flard\u0131r. Sonu\u00e7, tarihte \u00f6rnek al\u0131nacak bir ideolojik tutumla, s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n din sava\u015f\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek s\u00fcrd\u00fcr\u00fclmesi olacakt\u0131r.<\/p>\n

Topluluklar aras\u0131 sava\u015flar\u0131n, tanr\u0131lar\u0131 aras\u0131 sava\u015flar olarak \u00f6yk\u00fcle\u015ftirilip yaz\u0131ya ge\u00e7irildi\u011fi bir d\u00f6nemde ya\u015fanmaktad\u0131r. Buna uygun olarak, yengiler, do\u011frudan \u201cOrdular\u0131n Rabbi\u201d Yehova\u2019n\u0131n sava\u015farak \u00f6teki halklar\u0131 ve tanr\u0131lar\u0131n\u0131 yenilgiye u\u011frat\u0131lmas\u0131 say\u0131lm\u0131\u015ft\u0131r. Yenilgileri, se\u00e7ti\u011fi halk\u0131n\u0131, aralar\u0131ndaki s\u00f6zle\u015fmeye uymay\u0131p, buyruklar\u0131n\u0131 tutmad\u0131\u011f\u0131 i\u00e7in Yehova\u2019n\u0131n onlar\u0131 cezaland\u0131rmas\u0131yla a\u00e7\u0131klama yolu bulunmu\u015ftur. Giderek, yenilgilerin, \u00f6zellikle Ortado\u011fu egemenli\u011fi i\u00e7in M\u0131s\u0131r ile Mezopotamya imparatorluklar\u0131 aras\u0131 sava\u015flarda yanl\u0131\u015f yan\u0131 tutman\u0131n yol a\u00e7t\u0131\u011f\u0131 a\u011f\u0131r yenilgilerin de Yehova\u2019y\u0131 harcamadan a\u00e7\u0131klanmas\u0131 ba\u015far\u0131lm\u0131\u015ft\u0131r. Dinsel ideolojinin dozu y\u00fckseltilerek, Yehova gene hakl\u0131 ve g\u00fc\u00e7l\u00fc g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r: \u201cYehova yaln\u0131zca \u0130srailo\u011fullar\u0131n\u0131n de\u011fil, \u00f6teki halklar\u0131n da tanr\u0131s\u0131 olacak denli b\u00fcy\u00fckt\u00fcr. Kendisine ihanet eden bir halk\u0131n\u0131, \u00f6teki halk\u0131 ile cezaland\u0131rmaktad\u0131r. Onlar\u0131n eline (k\u00f6le yapmalar\u0131 i\u00e7in) vermektedir. \u201cAllahuekber\u201d (Allah b\u00fcy\u00fckt\u00fcr) s\u00f6yleminin ge\u00e7mi\u015fi (\u0130slam\u2019da i\u015flev de\u011fi\u015ftirerek daha \u00e7ok Allah\u2019tan umut kesilmez anlam\u0131nda kullan\u0131lacak olsa da) olas\u0131l\u0131kla bu d\u00f6neme dayanan bir inan\u00e7 miras\u0131d\u0131r. Ondan (Yehova\u2019n\u0131n ba\u015fka halklar\u0131n da tanr\u0131s\u0131 olacak denli b\u00fcy\u00fck oldu\u011fu inanc\u0131ndan) kabile dininin \u00f6teki halklara a\u00e7\u0131l\u0131p, tektanr\u0131c\u0131l\u0131\u011fa y\u00f6nelinmesinde yararlan\u0131lacakt\u0131r.<\/p>\n

– M\u00d6 7. y\u00fczy\u0131l, Babil S\u00fcrg\u00fcn\u00fc s\u0131ras\u0131nda Yarat\u0131l\u0131\u015f Mitosu\u2019nun Tevrat<\/em>\u2019\u0131n ba\u015f\u0131na konmas\u0131<\/strong>: \u201cYarat\u0131l\u0131\u015f\u201d b\u00f6l\u00fcm\u00fc, tektanr\u0131c\u0131 ideolojinin bi\u00e7imlendirilmesinde \u00e7oktanr\u0131c\u0131 k\u00fclt\u00fcrel kazan\u0131mdan (kal\u0131ttan) yararlan\u0131ld\u0131\u011f\u0131n\u0131n kan\u0131t\u0131d\u0131r. Yahuda (Yahudi) devleti se\u00e7kinleri, M\u00d6 587\u2019de, Babil\u2019e s\u00fcrg\u00fcne g\u00f6t\u00fcr\u00fcl\u00fcr. Orada, Filistin\u2019de yerle\u015fik ya\u015fama ge\u00e7ince gev\u015fetilmi\u015f eski inan\u00e7lar\u0131na yeniden sar\u0131l\u0131rlar. Tevrat<\/em>\u2019\u0131 olu\u015fturacak metinleri derleyip, haftan\u0131n bir g\u00fcn\u00fcnde birlikte okuyup tart\u0131\u015fmaya ba\u015flarlar. O zaman, toplad\u0131klar\u0131 metinlerde Mezopotamya inan\u00e7lar\u0131ndaki gibi bir Yarat\u0131l\u0131\u015f mitosu bulunmamas\u0131n\u0131n s\u0131k\u0131nt\u0131s\u0131n\u0131 \u00e7ekerler. \u00c7\u00f6z\u00fcm, S\u00fcmer\/Babil Yarat\u0131l\u0131\u015f Mitosu\u2019nu, ba\u015ftanr\u0131 Marduk\u2019u \u00e7\u0131kar\u0131p yerine \u201cRab Tanr\u0131\u201d san\u0131yla kendi tanr\u0131lar\u0131n\u0131 koyarak, Tevrat<\/em>\u2019\u0131n Yarat\u0131l\u0131\u015f (eski \u00e7eviride Tekvin) b\u00f6l\u00fcm\u00fcn\u00fcn ba\u015f\u0131na almakta bulunmu\u015ftur. \u0130nsan\u0131n tanr\u0131ya kulluk (k\u00f6lelik) etmesi i\u00e7in bal\u00e7\u0131ktan yarat\u0131lmas\u0131 mitosunun, yaratan-yarat\u0131lan e\u015fitsizlik\u00e7i ili\u015fki anlay\u0131\u015f\u0131n\u0131n, tektanr\u0131c\u0131 dinin H\u0131ristiyanl\u0131k, \u0130slaml\u0131k inan\u00e7lar\u0131 i\u00e7ine al\u0131nmas\u0131n\u0131n yolu b\u00f6ylece a\u00e7\u0131lm\u0131\u015f olur.<\/p>\n

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M\u00d6 6. y\u00fczy\u0131lda, \u0130yonya ticaret kentlerinde dinsel d\u00fc\u015f\u00fcn\u00fc\u015ften felsefi d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7ildi, ama bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7ilemedi.<\/figcaption><\/figure>\n

– M\u00d6 6. y\u00fczy\u0131l, \u0130yonya ticaret kentlerinde dinsel d\u00fc\u015f\u00fcn\u00fc\u015ften felsefi d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7ili\u015fi, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7ilemeyi\u015fi<\/strong>: Dinsel (ereksellik\u00e7i) d\u00fc\u015f\u00fcn\u00fc\u015fe, \u0130yonya Do\u011fa Felsefesi d\u00fc\u015f\u00fcn\u00fcrlerince kar\u015f\u0131 \u00e7\u0131k\u0131ld\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Do\u011fa olaylar\u0131n\u0131, tanr\u0131lar\u0131n (kullar\u0131n\u0131 cezaland\u0131rma, \u00f6d\u00fcllendirme gibi) belli ama\u00e7larla (ereklerle) a\u00e7\u0131klaman\u0131n do\u011frulu\u011fundan ku\u015fku duyulmaya ba\u015flan\u0131r. Do\u011fa (Yun. physis<\/em>) olaylar\u0131n\u0131 \u201cnedenler\u201d ile a\u00e7\u0131klama yoluna gidilir. Ama o y\u00fczy\u0131lda ve o k\u00fclt\u00fcrde bilimsel nedensellik\u00e7i d\u00fc\u015f\u00fcn\u00fc\u015fe (ko\u015fullar\u0131 daha olu\u015fmad\u0131\u011f\u0131 i\u00e7in) ge\u00e7ilememi\u015ftir. Nedeni, d\u00fc\u015f\u00fcn\u00fcrlerin do\u011fa olaylar\u0131 hakk\u0131nda kafalar\u0131nda kurduklar\u0131 neden-sonu\u00e7 ba\u011flant\u0131lar\u0131 varsay\u0131mlar\u0131n\u0131n s\u0131nanamamas\u0131d\u0131r. Varsay\u0131mlar\u0131n, \u201ck\u00f6le eme\u011finin bollu\u011fu nedeniyle\u201d diyenler var, malyap\u0131m\u0131na makinelerin sokulup teknolojinin (prati\u011fin) s\u0131nav\u0131ndan ge\u00e7irilerek do\u011frulanmas\u0131 ya da yalanlanmas\u0131 yoluna gidilememesidir.<\/p>\n

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015ften felsefi d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7ilebili\u015finin alt\u0131nda ise, yeni bir s\u0131n\u0131f\u0131n y\u00fckselmesi vard\u0131r. Temelde, toplumsal art\u0131y\u0131 denetleyen tar\u0131mc\u0131 s\u0131n\u0131flar\u0131n yan\u0131 s\u0131ra, art\u0131y\u0131 ticaretten ve malyap\u0131m\u0131ndan sa\u011flayan, soylu say\u0131lmayan kentli s\u0131n\u0131flar\u0131n vars\u0131lla\u015fmas\u0131 yatmaktad\u0131r. Bu ko\u015fullarda kentli s\u0131n\u0131flar, siyasi erki, soylar\u0131n\u0131 (Homeros Destanlar\u0131 i\u00e7inde belirtildi\u011fi gibi) \u00e7e\u015fitli tanr\u0131lara dayand\u0131ran (toprak ve k\u00f6le sahibi) aristokrat (iyi) soylulardan al\u0131p ele ge\u00e7irme sava\u015flar\u0131na giri\u015fmi\u015flerdi. Bu ama\u00e7la ideolojik hegemonya kurma sava\u015f\u0131mlar\u0131nda, \u201cdinsiz\u201d su\u00e7lamas\u0131n\u0131 g\u00f6ze almadan dinsel ideolojiyi kullanamazlard\u0131. Kullanmalar\u0131, aristokratlar\u0131n \u00fcst\u00fcnl\u00fcklerini ve insanlar\u0131 y\u00f6netme hak ve yeteneklerini tanr\u0131sal soylar\u0131ndan ald\u0131klar\u0131n\u0131 kabul etmek olurdu. Bu durumda ereksellik\u00e7i dinsel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn temellerini (yordamlamayla) dolayl\u0131 yollardan oymaya y\u00f6nelmi\u015f g\u00f6r\u00fcn\u00fcyorlar. Bu yolda dini bilmezden gelip, tanr\u0131lar ile kullar\u0131n\u0131n ili\u015fkisiyle ilgili (\u00f6rne\u011fin Zeus\u2019un hayvan k\u0131l\u0131klar\u0131na girip, kral k\u0131zlar\u0131ndan o\u011fullar edinmesi gibi) \u00f6yk\u00fclere bo\u015f verip, do\u011fan\u0131n do\u011fru bilgisini edinme \u00e7abas\u0131na girerler. Kentli s\u0131n\u0131flar\u0131n s\u00f6zc\u00fcleri, ideologlar\u0131 say\u0131labilecek d\u00fc\u015f\u00fcn\u00fcrleri, yeni, kentli (vars\u0131l olan ama soylu olmayan) kesimlerin \u00e7\u0131karlar\u0131na uygun bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc edinme giri\u015fiminde bulunurlar. \u201cVarl\u0131\u011f\u0131 olu\u015fturan ana madde (Yun. arkhe<\/em>) nedir?\u201d sorusuna yan\u0131t ararlar. Ki bu felsefeyi ba\u015flat\u0131p, varl\u0131kbilim (ontoloji) sorununu getirmeleri demektir. Ana maddenin su, toprak, ate\u015f, hava gibi cans\u0131z maddelerden biri olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015f\u0131rlar. Onun deviniminin, de\u011fi\u015fmelerinin, \u00f6teki maddeleri ve olaylar\u0131 olu\u015fturdu\u011fu d\u00fc\u015f\u00fcncesiyle, belli \u201csonu\u00e7lar\u0131\u201d do\u011furan \u201cnedenleri\u201d (kafada) ara\u015ft\u0131r\u0131rlar.<\/p>\n

Tart\u0131\u015fmalar\u0131 d\u00f6ne dola\u015fa, neden-sonu\u00e7 ba\u011flant\u0131lar\u0131n\u0131 kafada ara\u015ft\u0131rarak ya da ba\u015fka y\u00f6ntemlerle \u201cger\u00e7ekli\u011fin do\u011fru bilgisini edinebilir miyiz?\u201d sorusuna gelecekti. Ki bu da felsefenin \u00f6teki ana dal\u0131 bilgibilim (epistemoloji=bilgi kuram\u0131) \u00fczerine d\u00fc\u015f\u00fcnmek demektir. B\u00f6ylece insanl\u0131\u011f\u0131, ger\u00e7ekli\u011fin do\u011fru bilgisinin, tanr\u0131sal yasalarda (Yun. nomos<\/em>) yani tanr\u0131lar\u0131n ereklerinde, onlar\u0131n yazd\u0131\u011f\u0131 (tragedyalarda dillendirildi\u011fi gibi) ka\u00e7\u0131n\u0131lmaz yazg\u0131da arand\u0131\u011f\u0131 dinsel d\u00fc\u015f\u00fcn\u00fc\u015ften do\u011fa yasalar\u0131nda (Yun. physis<\/em>=fizik, do\u011fa) arand\u0131\u011f\u0131 felsefi d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7irmi\u015f olurlar.<\/p>\n

Ne var ki bu yeni d\u00fc\u015f\u00fcnce gelene\u011finde, neden-sonu\u00e7 varsay\u0131mlar\u0131n\u0131n \u00fcretimin ve teknolojinin (prati\u011fin) s\u0131nav\u0131ndan ge\u00e7irilemeyece\u011fi ko\u015fullarda, Do\u011fa Felsefesi olarak ba\u015flat\u0131lan d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131n, materyalist, pozitivist y\u00f6nde geli\u015fmesi ister istemez g\u00fcd\u00fck kalacakt\u0131. Demokritoscu, Epikuroscu \u201cmateryalist\u201d (maddeci) denebilecek k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131 yan\u0131 s\u0131ra, as\u0131l varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcncede, do\u011fru bilginin kafada arand\u0131\u011f\u0131 Platoncu, Stoac\u0131, Yeni Platoncu idealist felsefeler belirip kafalara egemen olacakt\u0131. \u0130lerde Musevilik, H\u0131ristiyanl\u0131k, \u0130slaml\u0131k dinci d\u00fc\u015f\u00fcn\u00fc\u015f gelene\u011finin, idealist felsefeyle desteklenerek, varl\u0131\u011f\u0131n\u0131n s\u00fcrd\u00fcr\u00fclmesi olana\u011f\u0131 do\u011facakt\u0131.<\/p>\n

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Pers y\u00f6neticileri aras\u0131nda yay\u0131lan, k\u00f6t\u00fcl\u00fckten bir ikinci tanr\u0131n\u0131n sorumlu g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00e7ifttanr\u0131c\u0131 dinin peygamberi say\u0131lan Zoroaster (Zerd\u00fc\u015ft).<\/figcaption><\/figure>\n

– M\u00d6 6. – 4. y\u00fczy\u0131llar, antropomorfik \u00e7oktanr\u0131c\u0131 inan\u00e7lar\u0131n, dini tektanr\u0131c\u0131l\u0131\u011fa y\u00f6neltecek y\u00f6nde felsefi ve dinsel ele\u015ftirisi<\/strong>: Farkl\u0131 inan\u00e7tan d\u00fc\u015f\u00fcn\u00fcrlerin ve ki\u015filerin, ayn\u0131 zamanda felsefecilerin, birbirlerinin inan\u00e7lar\u0131n\u0131n ger\u00e7ekli\u011fe ve ahlak de\u011ferlerine uygunluk derecelerini irdeleme y\u00f6n\u00fcndeki ele\u015ftirileri hep olagelmi\u015ftir. Ayr\u0131ca kendi inan\u00e7 ve d\u00fc\u015f\u00fcncelerini ele\u015ftirilerden ka\u00e7\u0131nma \u00e7abalar\u0131 g\u00f6r\u00fcl\u00fcr. Bunlar dinsel inan\u00e7lar\u0131n tektanr\u0131c\u0131l\u0131k y\u00f6n\u00fcnde evrindirilmesine katk\u0131da bulunmu\u015ftur. Ele\u015ftiriler, inan\u00e7lar\u0131n olgularla ba\u011flant\u0131s\u0131n\u0131n, ahlak de\u011ferlerine uygunluk derecesinin ve mant\u0131ksal i\u00e7 tutarl\u0131l\u0131klar\u0131n\u0131n irdelenmesine yol a\u00e7ar. Sonu\u00e7ta, inan\u00e7lar\u0131n, d\u00fc\u015f\u00fcncelerin zamana ve toplumlara a\u011f\u0131r a\u011f\u0131r yay\u0131l\u0131rken de\u011fi\u015ftirilip geli\u015ftirildi\u011fi d\u00fc\u015f\u00fcnsel s\u00fcre\u00e7ler olu\u015fur. B\u00f6yle s\u00fcre\u00e7ler, antropomorfik (insan bi\u00e7imli) tanr\u0131 imgelerinden, her t\u00fcrl\u00fc insanca ve maddesel nitelikten bir bir soyutlanarak salt ruh olan yarat\u0131c\u0131 bir (tek) tanr\u0131 d\u00fc\u015f\u00fcncesine gidilecek do\u011frultuda geli\u015ftirilmi\u015ftir.<\/p>\n

Mezopotamya\u2019n\u0131n, tanr\u0131\u00e7an\u0131n k\u0131z\u0131na ve torununa tecav\u00fcz eden ba\u015ftanr\u0131s\u0131ndan(22)<\/sup> s\u00f6z edilmez olunur. Yunan\u2019\u0131n (demirci Tanr\u0131 topal Hephaistos\u2019un kar\u0131s\u0131 A\u015fk Tanr\u0131\u00e7as\u0131 Aphrodite ile yatarken yakalanan Sava\u015f Tanr\u0131 Ares \u00f6yk\u00fcs\u00fcnde anlat\u0131ld\u0131\u011f\u0131 gibi) birbirlerinin kar\u0131lar\u0131yla kocalar\u0131yla yatan h\u0131rs\u0131zl\u0131k yapan tanr\u0131lar\u0131yla ilgili inan\u00e7lar ele\u015ftirilir.(23)<\/sup> Tektanr\u0131c\u0131l\u0131\u011fa gidi\u015f y\u00f6n\u00fcnde, \u00f6nce, yery\u00fcz\u00fcndeki k\u00f6t\u00fcl\u00fc\u011f\u00fc a\u00e7\u0131klamada yetersiz kalan ba\u015ftanr\u0131c\u0131 inan\u00e7lar yerine (\u0130ran\u2019da Pers y\u00f6neticileri aras\u0131nda yay\u0131lan) k\u00f6t\u00fcl\u00fckten bir ikinci tanr\u0131n\u0131n sorumlu g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00e7ifttanr\u0131c\u0131 (iyilik g\u00fc\u00e7leri tanr\u0131s\u0131 Ahura Mazda ile k\u00f6t\u00fcl\u00fck g\u00fc\u00e7leri tanr\u0131s\u0131 Ahriman olarak) Zoroasterci inan\u00e7lar geli\u015ftirilir. B\u00f6yle bir d\u00fc\u015f\u00fcnceden ilerde, Tektanr\u0131c\u0131l\u0131\u011f\u0131n Allah\u2019\u0131 yery\u00fcz\u00fcndeki, insanlar aras\u0131ndaki k\u00f6t\u00fcl\u00fckten sorumlu tutulmas\u0131ndan kurtaran \u015eeytan a\u015fk\u0131n\u00f6znesinin yarat\u0131lmas\u0131nda da yararlan\u0131lacakt\u0131r.<\/p>\n

– MS 1. – 7. y\u00fczy\u0131llar, Musevilik, H\u0131ristiyanl\u0131k, M\u00fcsl\u00fcmanl\u0131k evreleriyle tektanr\u0131c\u0131 tek dine varacak geli\u015fmeler<\/strong>: Ortado\u011fu dinsel gelene\u011finde, Musevilik, H\u0131ristiyanl\u0131k, M\u00fcsl\u00fcmanl\u0131k \u201ctektanr\u0131l\u0131 dinler\u201d olarak say\u0131l\u0131rsa da bu kavramla\u015ft\u0131rma ger\u00e7e\u011fi do\u011fru yans\u0131tmamaktad\u0131r. Bu \u00fc\u00e7 inan\u00e7 dizgesi, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn ve prati\u011fin \u201ctektanr\u0131c\u0131\u201d tek inanca var\u0131lan evreleridir. Musevilik, tektanr\u0131c\u0131l\u0131k de\u011fil kabiletanr\u0131c\u0131l\u0131k olarak ba\u015flat\u0131lm\u0131\u015ft\u0131. H\u0131ristiyanl\u0131k, kabiletanr\u0131c\u0131l\u0131\u011f\u0131n (imparatorluk dinine vard\u0131r\u0131lacak y\u00f6nde) \u00f6teki halklara a\u00e7\u0131lmas\u0131 evresini yans\u0131t\u0131r. \u201c\u00dc\u00e7\u00fc bir bedende toplanm\u0131\u015f\u201d dense de kafalarda tap\u0131n\u0131lan (o\u011ful tanr\u0131 \u0130sa, Baba Tanr\u0131 ve Kutsal Ruh olarak) \u00fc\u00e7 tanr\u0131 d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. M\u00fcsl\u00fcmanl\u0131k (\u201cVahdet\u201d, \u201cAllah Bir\u201d s\u00f6ylemleriyle) dinci d\u00fc\u015f\u00fcnce gelene\u011finin tutarl\u0131 bir tektanr\u0131c\u0131l\u0131k evresine ula\u015ft\u0131r\u0131lmas\u0131 d\u00fc\u015f\u00fcnsel s\u00fcrecine noktan\u0131n konmas\u0131d\u0131r.<\/p>\n

\u0130sa ne tektanr\u0131c\u0131 ne H\u0131ristiyan say\u0131lmas\u0131n\u0131 gerektirecek d\u00fc\u015f\u00fcncelere sahipti. \u201cYitmi\u015f\u201d g\u00f6rd\u00fc\u011f\u00fc \u0130srailo\u011fullar\u0131 koyunlar\u0131n\u0131 yeniden Rab\u2019bin s\u00fcr\u00fcs\u00fcnde toplamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi (\u0130ncil<\/em>\u2019lerde) yaz\u0131l\u0131d\u0131r. \u00d6yle ki (Kitap\u2019a bak\u0131l\u0131rsa) el\u00e7ilerine (Havarilere) vahyini \u00f6teki halklara a\u00e7mamalar\u0131n\u0131 buyurmu\u015ftur. \u00d6yleyse H\u0131ristiyanl\u0131k, Musevili\u011fin (Babil S\u00fcrg\u00fcn\u00fc sonras\u0131 i\u00e7in Yahudilik denecek inanc\u0131n) yeni bir mezhebi olarak ba\u015flat\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fcr. Eski Ahit<\/em> (yeni \u00e7evirisiyle Eski Antla\u015fma, <\/em>\u00f6teki ad\u0131yla Tevrat<\/em>) yads\u0131nmadan, ona eklenip (Kutsal Kitap<\/em> ad\u0131yla) ayn\u0131 ciltte toplanacak olan Yeni Ahit<\/em> i\u00e7inde dillendirilen \u00f6yk\u00fclerle ve inan\u00e7larla geli\u015ftirilmi\u015fti.<\/p>\n

Pavlus, Yehovac\u0131 inan\u00e7 gelene\u011fini, Roma \u0130mparatorlu\u011funun \u00f6teki halklar\u0131na, \u201cRab\u2019bin\/\u0130sa\u2019n\u0131n vahyini \u00f6nce size s\u00f6ylememiz gerekti. Madem onu \u00fczerinizden at\u0131yorsunuz, biz [El\u00e7iler=Havariler] de milletlere d\u00f6n\u00fcyoruz.\u201d diyerek a\u00e7t\u0131 (kr\u015f. Matta 10:5 ve El\u00e7ilerin \u0130\u015fleri 13:46). \u0130nsanlar\u0131n (ilerde \u201cH\u0131ristiyanl\u0131k\u201d denecek) yenilenmi\u015f dine ge\u00e7i\u015fini, s\u00fcnneti, domuz eti tabusunu kald\u0131ran reformlar\u0131yla kolayla\u015ft\u0131rd\u0131.<\/p>\n

Pavlus, Roma kovu\u015fturmas\u0131n\u0131n yeni mezhebin k\u00f6k\u00fcn\u00fc kurutmas\u0131ndan korktu. Yanda\u015flar\u0131n\u0131 (\u0130brani inan\u00e7lar\u0131n\u0131 \u00f6teki halklara da a\u00e7arak) art\u0131rma giri\u015fiminde bulundu. Ne var ki, d\u00fczelteyim derken, inan\u00e7ta yapt\u0131\u011f\u0131 yeni reformlarla, \u0130sac\u0131 mezhebin (k\u00f6lelere \u00f6zg\u00fcrl\u00fck, yoksullara mutluluk s\u00f6z\u00fc verilen, vars\u0131llar\u0131n cennet kap\u0131s\u0131ndan i\u00e7eri sokulmayaca\u011f\u0131) e\u015fitlik\u00e7i de\u011ferlerini tepetakla etti. Yahudilerin ve \u0130sac\u0131lar\u0131n ayaklanmalar\u0131ndan korkan Romal\u0131 y\u00f6neticilerin ku\u015fkular\u0131n\u0131 (Roma\u2019daki gizli \u00f6rg\u00fct\u00fc olan kilisesinin \u00fcyelerine seslenirken) da\u011f\u0131tt\u0131: \u201cHer erk Tanr\u0131\u2019dan gelir; egemene kar\u015f\u0131 \u00e7\u0131kan Tanr\u0131\u2019n\u0131n istencine [d\u00fczenine] kar\u015f\u0131 \u00e7\u0131km\u0131\u015f olur, cezas\u0131n\u0131 da bulur\u201d olarak \u00f6zetlenebilecek s\u00f6zler yazd\u0131 mektuplar\u0131nda (kr\u015f. Pavlusun Romal\u0131lara Mektubu, 13:1-2).<\/p>\n

Efes kilisesine kat\u0131lan k\u00f6lelere ise benzeri s\u00f6zler yazd\u0131\u011f\u0131 mektuplar g\u00f6ndermi\u015ftir. K\u00f6lelerin ka\u00e7\u0131p, \u00f6zg\u00fcrl\u00fck s\u00f6z\u00fc veren \u0130sa ve mezhebi arkas\u0131nda toplanmalar\u0131ndan deh\u015fete d\u00fc\u015fen Romal\u0131 k\u00f6le sahibi egemen s\u0131n\u0131f\u0131n y\u00fcre\u011fine so\u011fuk sular serpmi\u015ftir: Bedeninizin efendisine, g\u00f6stermelik de\u011fil, ruhunuzun efendisine hizmet eder gibi candan g\u00f6n\u00fclden, korku ve titreme ile hizmet edin ki, bunun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bu d\u00fcnyada, olmad\u0131 \u00f6ted\u00fcnyada alas\u0131n\u0131z, demi\u015ftir (kr\u015f. Pavlus\u2019un Efeslilere Mektubu 6:5-8).<\/p>\n

Roma y\u00f6neticileri, tektanr\u0131c\u0131 inan\u00e7taki bu yap\u0131sal de\u011fi\u015fikli\u011fin anlam\u0131 ve \u00f6nemi kavranana dek, yanda\u015flar\u0131n\u0131 kovu\u015fturdu. Kavran\u0131nca, Konstantinos buyru\u011fuyla (MS 312\u2019de) kovu\u015fturma kald\u0131r\u0131ld\u0131. Theodosius ise (MS 380\u2019de) \u00f6teki dinleri (\u201cputa tap\u0131c\u0131l\u0131k\u201d diye \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131) yasaklad\u0131. Tektanr\u0131c\u0131 H\u0131ristiyanl\u0131\u011f\u0131 imparatorluk (yani devlet) dini yapt\u0131. Alt\u0131nda yatan mant\u0131k, \u201cevrende d\u00fczen nas\u0131l tek bir tanr\u0131n\u0131n varl\u0131\u011f\u0131na ba\u011fl\u0131ysa, D\u00fcnya\u2019da d\u00fczen de yery\u00fcz\u00fcnde onun tek temsilcisinin bulunmas\u0131yla sa\u011flanabilir\u201d idi. Kafalardaki tasa, \u201cyoksa d\u00fczenin yerini kaos al\u0131r!\u201d olsa gerekti.<\/p>\n

Din, tar\u0131mc\u0131 uygar s\u0131n\u0131fl\u0131 toplumun ba\u015f\u0131ndan beri ideolojinin belkemi\u011fini olu\u015fturdu. Bitkilerin yoktan varolurcas\u0131na \u201ctopraktan\u201d \u00e7\u0131k\u0131\u015f\u0131 ger\u00e7ekli\u011fi, canl\u0131lar\u0131n tanr\u0131 taraf\u0131ndan \u201cbal\u00e7\u0131ktan\u201d yarat\u0131l\u0131\u015f\u0131 inanc\u0131yla uyu\u015fuyordu. Ayr\u0131ca bitkilerin ve hayvanlar\u0131n organsal farkl\u0131la\u015fm\u0131\u015f karma\u015f\u0131k yap\u0131lar\u0131 nedeniyle canl\u0131lar\u0131n kendilerinin de (organlar\u0131nda oldu\u011fu gibi) belli erekleri yerine getirmeleri i\u00e7in yarat\u0131ld\u0131klar\u0131na inan\u0131ld\u0131. Bu g\u00f6revler i\u00e7in yaz\u0131lan yazg\u0131lar\u0131yla birlikte g\u00f6nderildikleri yolunda ereksellik\u00e7i a\u00e7\u0131klamalara gidildi. Bunlarda tar\u0131msal \u00fcretici ya\u015fam bi\u00e7imine ters d\u00fc\u015fecek hi\u00e7bir nokta yoktu. Son olarak, e\u015fitsizlik\u00e7i toplumsal ve siyasal yap\u0131lar Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki inan\u00e7lar\u0131yla uyu\u015fuyordu. Ger\u00e7ekten bu inan\u00e7lar, e\u015fitsizlik\u00e7i efendi-k\u00f6le, feodal bey – serf ili\u015fkilerini destekler nitelikteydi.<\/p>\n

\"\"
\u0130talyan heykeltra\u015f Adamo Tadolini taraf\u0131ndan yap\u0131lan Vatikan\u2019daki Pavlus heykeli.<\/figcaption><\/figure>\n

Tektanr\u0131c\u0131 din, Bat\u0131 feodal d\u00fczenlerinde, \u0130sa\u2019n\u0131n sava\u015f\u00e7\u0131lar katman\u0131na (temsilcileri imparatora) \u015fiddet k\u0131l\u0131c\u0131n\u0131, dinciler katman\u0131na (temsilcileri Papaya) ise iman k\u0131l\u0131c\u0131n\u0131 vererek g\u00f6revlendirdi\u011fi inanc\u0131yla s\u00fcrd\u00fcr\u00fcld\u00fc. Merkezi feodal yap\u0131lar say\u0131labilecek Ortodoks Bizans imparatorlu\u011fu ve \u0130slam Halifelik d\u00fczenlerinde, devletin ba\u015fkanl\u0131\u011f\u0131 (sezarl\u0131k, sultanl\u0131k) ile dinin ba\u015fkanl\u0131\u011f\u0131 (patriklik, halifelik) ayn\u0131 ki\u015fide temsil edilerek y\u00fcr\u00fct\u00fcld\u00fc. Sonu\u00e7ta, hem yerel hem merkezi bi\u00e7imleriyle feodal tar\u0131msal \u00fcretim bi\u00e7imleri ile tektanr\u0131c\u0131 dinsel ideoloji, el ile eldiven gibi birbirleriyle tam bir uyum i\u00e7ine sokulmu\u015f oldu.<\/p>\n

– MS 5. y\u00fczy\u0131l, Bat\u0131 Roma imparatorlu\u011funun y\u0131k\u0131lmas\u0131yla \u201cKilise\u2019nin devletle\u015fmesi\u201d, dinsel e\u011fitimin yerle\u015fmesi<\/strong>: Barbar ak\u0131nlar\u0131 Avrupa\u2019da uygar toplum ve merkezi devlet kurumlar\u0131n\u0131 da\u011f\u0131tt\u0131. Da\u011f\u0131t\u0131nca, ortada tek \u00f6rg\u00fctl\u00fc g\u00fc\u00e7 olarak Kilise kalm\u0131\u015ft\u0131. \u00c7ok say\u0131da feodal beylik olu\u015furken, Kilise de feodalle\u015fti. Vergi toplama, adalet da\u011f\u0131tma, e\u011fitim gibi merkezi devlet i\u015flevlerini \u00fcstlenerek, Papal\u0131k eliyle, denebilir ki \u201cKilise devletle\u015fti\u201d. Bu yolda Kilise hatta toprak edindi, sava\u015f\u00e7\u0131 birlikler besledi. Ekonomik, siyasal erki feodal beyliklerle payla\u015ft\u0131. D\u00fc\u015f\u00fcnsel erk \u00fczerinde (dinsel ideoloji alan\u0131nda) tekel kurdu. Okuryazarl\u0131\u011f\u0131 ve e\u011fitimi tekeline al\u0131p s\u00fcrd\u00fcrd\u00fc. \u00d6nce gelece\u011fin rahiplerinin, sonra sava\u015f\u00e7\u0131 soylu o\u011fullar\u0131n\u0131n e\u011fitimini, manast\u0131rlarda, katedral okullar\u0131nda y\u00fcr\u00fctt\u00fc. Buralar\u0131 gelecekte \u00fcniversitelere d\u00f6n\u00fc\u015fecekti.<\/p>\n

10. y\u00fczy\u0131la var\u0131ld\u0131\u011f\u0131nda, katedral okullar\u0131nda izlenen ders programlar\u0131, baz\u0131lar\u0131n\u0131n \u00fcniversitelere d\u00f6n\u00fc\u015f\u00fcp, dinsel e\u011fitimden bilimsel e\u011fitime y\u00f6nelinece\u011finin ipu\u00e7lar\u0131n\u0131 verecekti. Ger\u00e7ekten, Trivium <\/em>denen \u00fc\u00e7l\u00fc bilgi dallar\u0131nda, Gramer, Retorik, Lojik; Quadrium<\/em> denen d\u00f6rtl\u00fcde, M\u00fczik, Aritmetik, Geometri, Astronomi okutulacakt\u0131.(24)<\/sup> Trivium<\/em> s\u00f6zc\u00fc\u011f\u00fcne o zaman (\u0130ng. trivial<\/em>) \u201csa\u00e7ma, \u00f6nemsiz\u201d anlam\u0131 verilecekti!<\/p>\n

– 13. y\u00fczy\u0131l sonras\u0131, Avrupa\u2019da feodal d\u00fczeni y\u0131karak, burjuva d\u00fczenini kuracak, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc getirecek geli\u015fmeler<\/strong>: Ha\u00e7l\u0131 Ak\u0131nlar\u0131 sonras\u0131 \u00fcretim ve sava\u015f teknolojisindeki geli\u015fmeler (deniza\u015f\u0131r\u0131 ticaretin ticaret devrimine d\u00f6n\u00fc\u015fecek y\u00f6nde geni\u015flemesi, kentlerde zanaatlarla ve ticaretle u\u011fra\u015fan s\u0131n\u0131f\u0131n y\u00fckseli\u015fi, ate\u015fli silahlarla feodal beyliklerin kalelerinin ve egemenliklerinin y\u0131k\u0131l\u0131\u015f\u0131) feodal d\u00fczeni sars\u0131p, burjuva d\u00fczeninin temellerini at\u0131c\u0131 y\u00f6nde olu\u015ftu. \u0130deolojik sava\u015f\u0131m alan\u0131ndaki geli\u015fmeler, kendini \u00f6nce Papal\u0131\u011fa, sonra genel olarak Kiliseye, dincilere, dinci d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne, k\u0131sacas\u0131 dinsel ideolojiye kar\u015f\u0131 \u00e7\u0131k\u0131l\u0131p, dinsel k\u00fclt\u00fcr\u00fcn ele\u015ftirilmesiyle g\u00f6sterecekti. Klasik k\u00fclt\u00fcr (Yunan ve Roma) insanc\u0131, bud\u00fcnyac\u0131 de\u011ferlerinden esinleni\u015f, klasiklerin \u00e7evrilip, tan\u0131t\u0131l\u0131p, e\u011fitimde kullan\u0131lmas\u0131n\u0131 sa\u011flayan H\u00fcmanizma ve R\u00f6nesans ak\u0131mlar\u0131nda ortaya konacakt\u0131.<\/p>\n

– 17. – 18. y\u00fczy\u0131llar, ticaret ve end\u00fcstri devrimleriyle burjuvazinin ve proletaryan\u0131n do\u011fu\u015fu, ayd\u0131nlanma ile dinsel inan\u00e7lar\u0131n ele\u015ftirili\u015fi<\/strong>: Toplumsal art\u0131y\u0131 tar\u0131msal \u00fcretimden sa\u011flayan soylular kar\u015f\u0131s\u0131nda, ticaretten, malyap\u0131m\u0131ndan, end\u00fcstriden sa\u011flayan kentli s\u0131n\u0131flar\u0131n y\u00fckselmesi bu y\u00fczy\u0131llarda ger\u00e7ekle\u015fti. Ayd\u0131nlanma ak\u0131m\u0131yla birikmeye ba\u015flayan bilimsel bilgilerin (\u00f6rne\u011fin matematik hesaplamalar\u0131n, termodinamik yasalar\u0131n\u0131n) ge\u00e7erlilik dereceleri, teknolojinin (\u00f6rne\u011fin buharl\u0131 makinelerle \u00fcretimin) s\u0131nav\u0131ndan ge\u00e7irildi. End\u00fcstri \u00fcretiminin sa\u011flad\u0131\u011f\u0131 ko\u015fullarda, t\u00fcmevar\u0131mc\u0131 mant\u0131kla, bud\u00fcnyac\u0131, insanc\u0131 de\u011ferlerle, feodal g\u00fc\u00e7lerin \u00f6ted\u00fcnyac\u0131 dinsel g\u00f6r\u00fc\u015flerine, Kutsal Kitap<\/em>\u2019a dayand\u0131r\u0131lan inan\u00e7 ve kan\u0131tlamalara meydan okundu. Sonunda, burjuva kapitalistlerin ideologlar\u0131n\u0131n, d\u00fc\u015f\u00fcn\u00fcrlerinin form\u00fclle\u015ftirdi\u011fi insanc\u0131, bud\u00fcnyac\u0131 de\u011ferleriyle, nedensellik\u00e7i a\u00e7\u0131klamalar\u0131yla, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn pabucu dama at\u0131lacakt\u0131. Yerine bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f getirilecekti. Bilimler tart\u0131\u015f\u0131lan, \u00f6\u011fretilen e\u011fitim kurumlar\u0131 (bilimler akademileri, liseler vb.) a\u00e7\u0131ld\u0131.<\/p>\n

\"\"
Orta\u00e7a\u011f Avrupa\u2019s\u0131nda Kilise d\u00fc\u015f\u00fcnsel erk \u00fczerinde (dinsel ideoloji alan\u0131nda) tekel kurdu. \u00d6nce gelece\u011fin rahiplerinin, sonra sava\u015f\u00e7\u0131 soylu o\u011fullar\u0131n\u0131n e\u011fitimini, manast\u0131rlarda, katedral okullar\u0131nda y\u00fcr\u00fctt\u00fc.<\/figcaption><\/figure>\n

– 19. y\u00fczy\u0131l, dinsel ideolojinin \u00f6ted\u00fcnyac\u0131 de\u011ferlerinin yerine bud\u00fcnyac\u0131 de\u011ferleri ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc koyma giri\u015fimi<\/strong>: Dinsel ideolojinin, k\u00fclt\u00fcr\u00fcn ve e\u011fitimin yads\u0131nmas\u0131nda noktay\u0131, Frans\u0131z Devrimi politikac\u0131lar\u0131 ve d\u00fc\u015f\u00fcn\u00fcrleri koydu. Frans\u0131z devrimcileri, feodal d\u00fczenin, serfleri feodal beylere, H\u0131ristiyan uyruklar\u0131 Kiliseye ba\u011flayan ideolojik payandas\u0131n\u0131 \u00e7ekme yolunda, Kiliselerin mallar\u0131na el koydular. Papazlar\u0131 devrime ba\u011fl\u0131l\u0131k yeminine zorlad\u0131lar.(25)<\/sup> Kilisenin halka dinsel e\u011fitim verilen Pazar okullar\u0131n\u0131 kapatt\u0131lar. Kiliselerde \u201c\u0130nsanl\u0131k dini\u201d de\u011ferleri, bilim ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6\u011fretilen konu\u015fmalar \u00f6rg\u00fctlediler.<\/p>\n

\u0130deolojistler ve ideoloji<\/strong>: 19. y\u00fczy\u0131lda giri\u015filen reformlar\u0131n en \u00f6nemlisi, siyasal erkin ele ge\u00e7irilmesinden sonra, dinsel inan\u00e7lar yerine bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fl\u00fc yurtta\u015flar yeti\u015ftirilecek e\u011fitim ilkelerinin ve yeni e\u011fitim kurumlar\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131yd\u0131. Bu ama\u00e7la, Institute Francaise<\/em> i\u00e7inde kendilerine bu g\u00f6rev verilen (Destutt de Tracy ba\u015fkanl\u0131\u011f\u0131nda) bir bilginler kurulu olu\u015fturuldu.<\/p>\n

Bilginin bilimini yapmaya \u00e7al\u0131\u015ft\u0131klar\u0131 i\u00e7in kendilerine \u201cideolojistler\u201d denen bu bilginler kurulunun \u00e7al\u0131\u015fmalar\u0131 ve \u00f6nerileri, \u00f6nceleri \u00f6vg\u00fcyle desteklendi. Napol\u00e9on bile onlar\u0131 g\u00f6klere \u00e7\u0131kard\u0131. Ne var ki \u00e7ok ge\u00e7meden toplumsal dengeler, siyasal g\u00fcndem de\u011fi\u015fti. Burjuvazi, bilimsel e\u011fitim y\u00fcr\u00fct\u00fclecek liseler yoluyla dinsel e\u011fitimin k\u00f6k\u00fcn\u00fcn kurutulmas\u0131 politikas\u0131n\u0131 g\u00f6zden ge\u00e7irme gere\u011fi duydu. Kilise okullar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131 \u00f6nerisi g\u00fcndeme getirildi. Napol\u00e9on \u00f6neriyi destekledi. \u0130deolojistler, kendilerine bilimsel e\u011fitim ilkelerini ve kurumlar\u0131n\u0131 \u00f6nerme g\u00f6revi verdiklerini an\u0131msatarak, burjuva politikac\u0131lar\u0131n\u0131 ve Napol\u00e9on\u2019u fena ele\u015ftirdi. Napol\u00e9on da onlar\u0131, fildi\u015fi kulelerde ya\u015fayan, ayaklar\u0131 Fransa ger\u00e7ekli\u011fine basmayan kimseler sayarak (g\u00fcn\u00fcm\u00fcz terminolojisiyle s\u00f6ylenirse \u201centeller\u201d olarak) a\u015fa\u011f\u0131lamaya ba\u015flad\u0131. \u201cSizler ideolojist de\u011fil\u201d (demagog kavram\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran bir s\u00f6zc\u00fckle) \u201cideologsunuz\u201d dedi. B\u00f6ylece ideoloji kavram\u0131na g\u00fcn\u00fcm\u00fcze dek s\u00fcrecek olumsuz anlam\u0131n\u0131 kazand\u0131rm\u0131\u015f oldu. Oysa \u201cideoloji\u201d kavram\u0131 \u201cd\u00fc\u015f\u00fcncelerin bilimi\u201d anlam\u0131yla \u00f6nerilmi\u015fti. Ger\u00e7ekten Destut de Tracy\u2019nin (1801\u2019de yazd\u0131\u011f\u0131) yap\u0131t\u0131, \u201c\u0130deoloji\u201d ad\u0131n\u0131 ta\u015f\u0131maktayd\u0131.(26)<\/sup><\/p>\n

Napol\u00e9on mu hakl\u0131yd\u0131 ideolojistler mi? Ku\u015fkusuz ideolojistler, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn \u00e7a\u011fda\u015f burjuva ve insanl\u0131k de\u011ferlerinin savunucular\u0131 olarak hakl\u0131yd\u0131lar. Ama burjuvazinin \u00e7\u0131karlar\u0131n\u0131n temsilcisi olarak Napol\u00e9on\u2019un da kendini hakl\u0131 buldu\u011fu noktalar bulunsa gerekti. Burjuvazi, devrim s\u0131ras\u0131nda, dinsel inan\u00e7lar\u0131 ele\u015ftirip, Kilisenin ve feodal beylerin serfleri nas\u0131l s\u00f6m\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6stermi\u015fti. B\u00f6ylece kentli ve k\u0131rl\u0131 yoksullar\u0131 kiliseye ba\u011fl\u0131l\u0131ktan ve feodal beyin egemenli\u011finden kopar\u0131p yan\u0131na \u00e7ekebilmi\u015fti. Siyasal erk onlar\u0131n da deste\u011fiyle devrimle ele ge\u00e7irildikten sonra, y\u00f6netim kadrolar\u0131n\u0131 tekeline alabilmi\u015fti. Kapital sahiplerinin (\u00f6rne\u011fin fabrikalar\u0131nda) art\u0131k ele\u015ftirel, rasyonel, bilimsel d\u00fc\u015f\u00fcnebilen emek\u00e7ilere gereksinimi yoktu. Tersine, patronlar\u0131n verdikleri i\u015fleri, buyruklar\u0131n\u0131n do\u011frulu\u011funa inanarak yapmalar\u0131 yeterliydi. Bu alanda, buyru\u011fa boyun e\u011fmeyi, inanmay\u0131 \u00f6\u011fretip al\u0131\u015fkanl\u0131k kazand\u0131ran dinsel inan\u00e7lardan ve dinsel e\u011fitimden daha uygun ara\u00e7 bulunamazd\u0131. \u00dcretim s\u00fcre\u00e7lerinde i\u015fler nas\u0131l olsa bilimsel d\u00fc\u015f\u00fcnen teknisyenlerce ve i\u015fy\u00f6neticilerince y\u00fcr\u00fct\u00fcl\u00fcyordu.<\/p>\n

Orduya gelince, onun gereksinimi de, ele\u015ftirel, bilimsel d\u00fc\u015f\u00fcnen kimseler de\u011fildi. Verilen komutlar\u0131n kimin yarar\u0131na sonu\u00e7lar do\u011furaca\u011f\u0131n\u0131 irdeleyecek, gereklerini ona g\u00f6re yerine getirip getirmemeye karar verebilecek erler hi\u00e7 de\u011fildi. Komutanlar\u0131n\u0131n, y\u00f6neticilerin buyruklar\u0131n\u0131, kendilerine a\u015f\u0131lanan ulusal ve dinsel de\u011ferlere tam bir inan\u00e7la, kendi ya\u015fam\u0131n\u0131, \u00e7\u0131karlar\u0131n\u0131 d\u00fc\u015f\u00fcnmeden yerine getiren erler yeti\u015ftirilmeliydi. Ortada, b\u00f6yle uysal sava\u015f\u00e7\u0131lar ve emek\u00e7iler yeti\u015ftirilen bir dinsel e\u011fitim anlay\u0131\u015f\u0131 haz\u0131r durmaktayd\u0131. Hele bir de bu d\u00fcnyada ger\u00e7ekle\u015ftirilemeyecek mutluluk beklentileri \u00f6ted\u00fcnyaya ertelenebiliyorsa, ne \u00e2l\u00e2! Haks\u0131zl\u0131klar\u0131n, adaletsizliklerinin hesab\u0131n\u0131n sorulmas\u0131n\u0131n, \u00f6l\u00fcmlerinden sonraya kalabilece\u011fine inand\u0131r\u0131l\u0131yorlarsa dinsel inan\u00e7lara ve e\u011fitime g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla d\u00f6n\u00fclebilirdi.<\/p>\n

BURJUVAZ\u0130N\u0130N D\u0130N VE B\u0130L\u0130M POL\u0130T\u0130KALARINDA YAPTI\u011eI \u201cU D\u00d6N\u00dc\u015e\u00dc\u201d<\/strong><\/h4>\n

Toplumumuzda, din ile dinsel d\u00fc\u015f\u00fcn\u00fc\u015fle ilgili politikalarda T.C. ilk ony\u0131llar\u0131ndaki bi\u00e7iminden son ony\u0131ldaki bi\u00e7imine dek g\u00f6sterilen \u201cu d\u00f6n\u00fc\u015f\u00fc\u201d yads\u0131namaz dereceye varm\u0131\u015ft\u0131r. Bunun Frans\u0131z Devrimi sonras\u0131 burjuvazisinin \u015fu birbirini izleyen ve i\u00e7 i\u00e7e geli\u015ftirilen k\u0131v\u0131rtma politikalar\u0131yla benzerli\u011fi \u015fa\u015f\u0131rt\u0131c\u0131 ve \u00e7arp\u0131c\u0131d\u0131r:<\/p>\n

– Ateizm<\/strong>: \u0130\u015fe, Tanr\u0131tan\u0131mazl\u0131k ak\u0131m\u0131yla, din ve inan\u00e7 ele\u015ftirisi; bilimin ve rasyonel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn y\u00fcceltilmesi; \u00f6ted\u00fcnyac\u0131 de\u011ferler yerine bud\u00fcnyac\u0131 h\u00fcmanist (insanc\u0131) de\u011ferler e\u011fitimi, pozitivizm noktas\u0131ndan ba\u015flan\u0131\u015f\u0131.<\/p>\n

– Agnostisizm<\/strong>: Bilinemezcilik ile Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n yoklu\u011funun bilinemeyece\u011fi d\u00fc\u015f\u00fcncesine ad\u0131m at\u0131l\u0131\u015f\u0131.<\/p>\n

– Deizm<\/strong>: Dinlerin, mezheplerin yads\u0131nmas\u0131 tutumu s\u00fcrd\u00fcr\u00fclmekle birlikte, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu konusunda Bilinemezcilikten de geri bir ad\u0131m at\u0131larak, yarat\u0131c\u0131 bir Tanr\u0131n\u0131n varl\u0131\u011f\u0131na inan\u00e7la (s\u00f6zde) yetinili\u015fi. Tanr\u0131n\u0131n varl\u0131\u011f\u0131 inanc\u0131na d\u00f6n\u00fc\u015f, bu noktada kalmayacak, onun nitelikleriyle ilgili \u00f6n kap\u0131dan kovulan d\u00fc\u015f\u00fcnceler, aralanan bu arka kap\u0131dan i\u00e7eri al\u0131nmaya ba\u015flanacakt\u0131.<\/p>\n

– Laiklik, sek\u00fclerlik politikas\u0131<\/strong>: Din i\u015fleriyle devlet i\u015flerinin (bir anlay\u0131\u015f\u0131yla bu d\u00fcnya i\u015fleriyle \u00f6ted\u00fcnya i\u015flerinin) birbirinden ba\u011f\u0131ms\u0131z \u00f6zerk alanlar g\u00f6r\u00fclerek (s\u00f6zde) ayr\u0131l\u0131\u015f\u0131. Bud\u00fcnyac\u0131 de\u011ferlere \u00f6ted\u00fcnyac\u0131 de\u011ferlerden fazla \u00f6nem verili\u015fini tersine \u00e7evirebilecek g\u00f6r\u00fc\u015flerin tart\u0131\u015f\u0131lmas\u0131na olanak haz\u0131rlanmas\u0131.<\/p>\n

– Dinsel ho\u015fg\u00f6r\u00fc<\/strong>: Ba\u015fka dinden olanlara kar\u015f\u0131 \u00e7\u0131kmay\u0131\u015f, dinsel ele\u015ftiriye s\u0131cak bakmay\u0131\u015f.<\/p>\n

– \u0130nan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc<\/strong>: \u0130nanman\u0131n bir insan hakk\u0131 olarak g\u00f6r\u00fcl\u00fcp korunmas\u0131.<\/p>\n

– \u0130nan\u00e7lara sayg\u0131<\/strong>: Ba\u015fka inan\u00e7lara sahip olanlara ayr\u0131mc\u0131l\u0131k yap\u0131lmay\u0131p, inan\u00e7lar\u0131na sayg\u0131 g\u00f6sterilmesi (talebi) istemi. Dinin, inan\u00e7lar\u0131n bilimsel ele\u015ftirilerine so\u011fuk bak\u0131\u015f.<\/p>\n

– Halk\u0131n inan\u00e7lar\u0131na sayg\u0131<\/strong>: Bu t\u00fcr s\u00f6ylemlerle inan\u00e7 s\u00f6m\u00fcr\u00fcs\u00fc, oy avc\u0131l\u0131\u011f\u0131.<\/p>\n

\"\"– Halk\u0131n inan\u00e7lar\u0131na sayg\u0131s\u0131zl\u0131\u011f\u0131n k\u0131nanmas\u0131<\/strong>: Dinsel ahlak\u0131n ve inan\u00e7lar\u0131n ele\u015ftirisi tabusunun getirili\u015fi.<\/p>\n

– Halk\u0131n inan\u00e7lar\u0131na sayg\u0131s\u0131zl\u0131\u011f\u0131n cezaland\u0131r\u0131lmas\u0131<\/strong>: Bizimki gibi burjuvazinin gerici kesiminin siyasal erki ele ge\u00e7irdi\u011fi \u00fclkelerde, egemen s\u0131n\u0131flar\u0131n ve y\u00f6neticilerin, d\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc, \u00e7\u0131karlar\u0131na uygun bulmad\u0131klar\u0131 durumlarda, halk\u0131n temsilcisi olduklar\u0131 sav\u0131yla \u00e7\u0131kard\u0131klar\u0131 yasalarla ve k\u0131\u015fk\u0131rtmalarla bask\u0131 alt\u0131na almalar\u0131.<\/p>\n

– Laik e\u011fitim yan\u0131 s\u0131ra dinsel e\u011fitim kurumlar\u0131n\u0131n desteklenmesi<\/strong>: A\u00e7\u0131klamaya gerek var m\u0131?<\/p>\n

BURJUVAZ\u0130N\u0130N D\u0130N POL\u0130T\u0130KALARININ B\u0130R B\u0130R ELE\u015eT\u0130R\u0130S\u0130<\/strong><\/h4>\n

Burjuvazinin geli\u015ftirdi\u011fi, bazen biri yerine \u00f6teki konan, bazen ayn\u0131 anda birka\u00e7\u0131 birlikte uygulanan din politikalar\u0131 yukar\u0131da \u00f6zetlendi. S\u00f6z konusu politikalar, demokratik, e\u015fitlik\u00e7i, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc g\u00f6r\u00fcl\u00fcp g\u00f6sterilebilmektedir. Bu durum, b\u00f6yle olup olmad\u0131klar\u0131 konusunda irdelenmelerini gerektirir.<\/p>\n

Agnostisizm ele\u015ftirisi<\/strong>: Ele\u015ftiriye, \u201cBilinemezcilik\u201d ile ba\u015flanabilir. Sorun, felsefi bir tart\u0131\u015fma konusu de\u011fildir. \u00d6zg\u00fcl bir Tanr\u0131 anlay\u0131\u015f\u0131yla ve ona dayand\u0131r\u0131lan, \u201ckutsal\u201d denen kitaplarla, onlarda betimlenen Tanr\u0131\u2019n\u0131n nitelikleriyle, bu niteliklere inanc\u0131n belirledi\u011fi d\u00fc\u015f\u00fcncelerle ve davran\u0131\u015flarla ilgilidir. Kendisinin yetkin oldu\u011fu, yaratt\u0131klar\u0131n\u0131n kusursuz olaca\u011f\u0131, insanlar\u0131n yazg\u0131s\u0131n\u0131 yarat\u0131rken yazan, her \u015feyden haberli, g\u00fcc\u00fc her \u015feye yeten, her \u015feyi bilen, kullar\u0131n\u0131n iyili\u011fini isteyen adil bir tanr\u0131n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu tart\u0131\u015fmas\u0131d\u0131r konu. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131, yoklu\u011fu, inan\u0131lanlarla ya\u015fanan ger\u00e7ekli\u011fin uyu\u015fup uyu\u015fmad\u0131\u011f\u0131na bak\u0131larak neden tart\u0131\u015f\u0131l\u0131p kesin bir sonuca var\u0131lamas\u0131n ki?<\/p>\n

Deizm ele\u015ftirisi<\/strong>: B\u00f6yle bir soyut ve minimuma indirgenmi\u015f tektanr\u0131 tasar\u0131m\u0131, yasalar\u0131n\u0131 do\u011fa yasalar\u0131 olarak yerle\u015ftirip, bir daha kar\u0131\u015fmayan bir a\u015fk\u0131n\u00f6zne inanc\u0131 bi\u00e7imindeyse felsefi tart\u0131\u015fma konusu edilebilir. Ama do\u011fa yasalar\u0131na odaklanm\u0131\u015f bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f yan\u0131nda yarars\u0131z, gereksiz bir inan\u00e7t\u0131r. Yok e\u011fer o tanr\u0131n\u0131n, yaratma, yok etme, y\u00f6netme erkini insanlara kar\u0131\u015f\u0131p her an kullanabilecek nitelikte oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyorsa, durum farkl\u0131d\u0131r. Bilimin maddenin ve enerjinin sak\u0131n\u0131m\u0131, hi\u00e7bir \u015feyin yoktan var vardan yok olmayaca\u011f\u0131 \u00f6ng\u00f6r\u00fcs\u00fcne ayk\u0131r\u0131d\u0131r. Buna dayan\u0131larak, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131, Deizm (Tanr\u0131c\u0131l\u0131k) bi\u00e7imiyle bile, bilimsel olarak ileri s\u00fcr\u00fclemez. Ayr\u0131ca kar\u0131\u015fan bir Tanr\u0131 inanc\u0131 \u201cegemenlik Allah\u2019\u0131nd\u0131r\u201d noktas\u0131na ta\u015f\u0131n\u0131yorsa, egemenlik ulusundur, halk\u0131nd\u0131r, TBMM\u2019nindir gibi demokrasi ilkeleriyle uyu\u015fmayacakt\u0131r.<\/p>\n

Laiklik ele\u015ftirisi<\/strong>: Laiklik anlay\u0131\u015f\u0131na dayan\u0131larak bu d\u00fcnya ile \u00f6ted\u00fcnya i\u015flerini ay\u0131rmak olanaks\u0131zd\u0131r: \u00c7\u00fcnk\u00fc bu d\u00fcnya i\u015fleri say\u0131lan hemen her i\u015f g\u00fcnah, sevap, yarg\u0131lanma, cennetle \u00f6d\u00fcllendirilme, cehennemle cezaland\u0131r\u0131lma konusu edilip, \u00f6ted\u00fcnya i\u015flerine ba\u011flanabilmektedir. Bu d\u00fcnya i\u015flerinin yarg\u0131lanmas\u0131yla ilgili inan\u00e7lar\u0131 kafada tutsak tutup s\u00f6ze, eyleme hi\u00e7 d\u00f6kmemekse, olanaks\u0131zd\u0131r.<\/p>\n

Din i\u015fleriyle devlet i\u015flerini kar\u0131\u015ft\u0131rmama olarak anla\u015f\u0131lan bi\u00e7imiyle laiklik anlay\u0131\u015f\u0131 da sorunludur. B\u00f6yle bir ayr\u0131m, Hazreti \u00d6mer\u2019in, halifeli\u011finde, kendisiyle devlet i\u015fleri g\u00f6r\u00fc\u015f\u00fclece\u011finde devletin mumunu, \u00f6zel i\u015flerin g\u00f6r\u00fclece\u011finde onu s\u00f6nd\u00fcr\u00fcp kendi mumunu yakmas\u0131 (\u201cHz. \u00d6mer adaleti\u201d) s\u00f6ylentisindeki durumdan daha g\u00fc\u00e7 ve anlams\u0131zd\u0131r. Hele, H\u0131ristiyanl\u0131kta, din ba\u015fkanl\u0131\u011f\u0131 ile devlet ba\u015fkanl\u0131\u011f\u0131n\u0131n ayn\u0131 egemene b\u0131rak\u0131ld\u0131\u011f\u0131 (Bizans\u2019taki gibi) Sezaropapizm durumlar\u0131nda. Egemenin \u201cben kararlar\u0131m\u0131, bu ayr\u0131m\u0131 yaparak ve alanlar\u0131 birbirine hi\u00e7 kar\u0131\u015ft\u0131rmadan al\u0131r\u0131m\u201d demesi d\u00fc\u015f\u00fcn\u00fclemez. M\u00fcsl\u00fcmanl\u0131kta ise, Halife hem dinin hem devletin ba\u015fkan\u0131 oldu\u011fu gibi, Kur\u2019an<\/em> hem sivil toplum i\u015flerini hem devlet i\u015flerini d\u00fczenleyen ayetlerle doludur. Asl\u0131nda hi\u00e7bir dinin ve mezhebin, bu d\u00fcnya i\u015flerine girmeyip, yaln\u0131zca \u00f6ted\u00fcnya i\u015flerini, \u00f6ted\u00fcnya ili\u015fkilerini d\u00fczenledi\u011fi g\u00f6r\u00fclmemi\u015ftir. D\u00fczenlenmek istenen ili\u015fkiler asl\u0131nda \u00f6ted\u00fcnyada \u00f6d\u00fcllendirilme umudu, cezaland\u0131r\u0131lma korkusu dolay\u0131m\u0131yla, bu d\u00fcnya i\u015flerinin d\u00fczenleyip, bu d\u00fcnya ili\u015fkilerinin y\u00f6nlendirmesi ama\u00e7l\u0131d\u0131r.<\/p>\n

Laiklik nedir?<\/strong> \u00d6yleyse: Laiklik, \u201ctoplumu y\u00f6netici, cezaland\u0131r\u0131c\u0131, \u00f6d\u00fcllendirici bir yarat\u0131c\u0131 yoktur\u201d demenin kendine getirebilece\u011fi risklerden, kay\u0131plardan ka\u00e7\u0131nan burjuva d\u00fc\u015f\u00fcn\u00fcr veya politikac\u0131s\u0131n\u0131n do\u011frudan bunu s\u00f6yleyememesidir. Dolayl\u0131 yoldan s\u00f6ylemeye \u00e7al\u0131\u015fmas\u0131d\u0131r. \u201cTanr\u0131n\u0131n varl\u0131\u011f\u0131na, yarat\u0131c\u0131l\u0131\u011f\u0131na, y\u00f6neticili\u011fine \u00f6d\u00fcllendiricili\u011fine, cezaland\u0131r\u0131c\u0131l\u0131\u011f\u0131na inan\u0131yorsan\u0131z bile, bunu i\u015flerinizde hesaba katmay\u0131n\u201d demektir. Ne var ki inanm\u0131\u015flar\u0131n, (Dinsel ideolojik hegemonyayla, inananlar-inanmayanlar ayr\u0131m\u0131n\u0131 \u00f6rtmek ya da tart\u0131\u015fmas\u0131na girmemek i\u00e7in, dayat\u0131lan moda deyi\u015fle \u201cm\u00fctedeyyin yurtta\u015flar\u201d\u0131n) Allah\u2019\u0131n s\u00f6z\u00fc oldu\u011fu s\u00f6ylenen buyruklara kulaklar\u0131n\u0131 t\u0131kay\u0131p dini, Allah\u2019\u0131 i\u015fe kar\u0131\u015ft\u0131rmay\u0131n \u00f6\u011f\u00fcd\u00fcne uymalar\u0131 olanaks\u0131zd\u0131r. \u00d6yle de olsa Laiklik sonu\u00e7ta, dinsel inan\u00e7lar\u0131 ve bu inan\u00e7lara sahip olanlar\u0131, kullananlar\u0131, siyasal erk, y\u00f6netim, e\u011fitim konumlar\u0131ndan olabildi\u011fince uzak tutmaya \u00e7al\u0131\u015fma politikas\u0131d\u0131r.<\/p>\n

Burada yap\u0131lan de\u011ferlendirmeler kuramsal ve akademik tutumlarla ilgilidir. Pratik politikalar s\u00f6z konusu oldu\u011funda, bunlar\u0131 g\u00f6z \u00f6n\u00fcne alarak ya da almayarak izlenecek stratejilerin saptanmas\u0131, politikac\u0131lar\u0131n, eylemcilerin bilece\u011fi i\u015ftir. \u00d6rne\u011fin ko\u015fullar onu gerektiriyorsa, burjuvazinin gerici din politikalar\u0131na kar\u015f\u0131 onun ilerici kesimleriyle ortak savunma i\u00e7in Laiklik siperine geri \u00e7ekilip, i\u015fbirli\u011fine gidilebilir.<\/p>\n

Dinsel ho\u015fg\u00f6r\u00fc ele\u015ftirisi<\/strong>: Dinsel inan\u00e7lar, siyasal ama\u00e7la s\u00f6m\u00fcr\u00fclerek k\u00f6t\u00fcye kullan\u0131lmad\u0131klar\u0131 s\u00fcrece (ele\u015ftirilmesi felsefi, akademik alanla s\u0131n\u0131rl\u0131 tutuluyorsa) kamu \u00f6n\u00fcnde tart\u0131\u015fmaya gerek do\u011fmaz. Bu anlamda (ama, dinsel olan olmayan \u00f6teki inan\u00e7lar da i\u00e7ine al\u0131narak) \u201cinananlara [e\u015fitlik\u00e7i] sayg\u0131\u201d istemine kim ne diyebilir? Hele, \u00f6zellikle kendi inanc\u0131n\u0131 se\u00e7emeyecek ya\u015fta \u00e7ocuklara, kamusal e\u011fitimde \u00f6\u011frencilere yayma, a\u015f\u0131lanma giri\u015fimlerini ele\u015ftirme engellenip yasaklanmad\u0131k\u00e7a, denecek s\u00f6z bulunmasa gerek. Ama dinsel ho\u015fg\u00f6r\u00fc, \u00f6nsel inan\u00e7lara (ele\u015ftirmeden) sayg\u0131 beklentisi olarak anla\u015f\u0131l\u0131rsa ve her ko\u015fulda sayg\u0131 g\u00f6sterilmesi istenirse, s\u00f6ylenecek \u00e7ok s\u00f6z var.<\/p>\n

\u0130nan\u00e7lara sayg\u0131 ele\u015ftirisi<\/strong>: Her \u015feyden \u00f6nce sayg\u0131, inan\u00e7lara de\u011fil ger\u00e7ek insan \u00f6znelere g\u00f6sterilmelidir. Yoksa \u201cinanc\u0131m b\u00f6yle\u201d diye kang\u00fctme davas\u0131nda \u00f6ld\u00fcreni ho\u015f g\u00f6rmeye g\u00f6t\u00fcr\u00fcr. \u0130nananlar\u0131, Hindistan\u2019da Brahmanlar kast\u0131nda \u00f6len kocayla birlikte ya\u015fayan kar\u0131s\u0131n\u0131n yak\u0131lmas\u0131 inanc\u0131nda (kad\u0131n o inan\u00e7ta bile olsa yak\u0131lmak istemez ya istese bile) kad\u0131na de\u011fil yakanlara sayg\u0131 g\u00f6sterme(27)<\/sup> benzeri sa\u00e7mal\u0131klar\u0131 ho\u015f g\u00f6r\u00fcp savunma durumuna d\u00fc\u015f\u00fcrebilir. \u0130nsana de\u011fil inan\u00e7lara sayg\u0131, putlara tap\u0131nmaya benzer. \u00c7\u00fcnk\u00fc yontusu bulunup nesnel \u00f6znesi bulunmayan maddesel putlar yan\u0131 s\u0131ra, maddesel varl\u0131ks\u0131z ve nesneler evreninde kar\u015f\u0131l\u0131\u011f\u0131 bulunmayan simgesel putlar kafalarda yarat\u0131labilmektedir.<\/p>\n

\u201cHalk\u0131n inan\u00e7lar\u0131na sayg\u0131\u201d isteminin ele\u015ftirisi<\/strong>: Halk\u0131n inan\u00e7lar\u0131na sayg\u0131 s\u00f6yleminin s\u0131k kullan\u0131lan bildik bir d\u00fczene\u011fi vard\u0131r. Se\u00e7imlerde, bir bi\u00e7imde se\u00e7menlerin oyunu, kendisine en yak\u0131n oy alandan birka\u00e7 fazla kazanan birini d\u00fc\u015f\u00fcn\u00fcn. Kendisinin halk\u0131n istek ve istencinin s\u00f6zc\u00fcs\u00fc oldu\u011funu ileri s\u00fcrebilmektedir. Kamuya bunu inand\u0131rarak, hatta kamunun inan\u0131p inanmamas\u0131na bakmadan, hemen her iste\u011fini, her d\u00fc\u015f\u00fcncesini \u201chalk\u0131n iste\u011fi\u201d, \u201chalk\u0131n istenci\u201d diye ileri s\u00fcr\u00fcp ger\u00e7ekle\u015ftirmeyi hakl\u0131 g\u00f6r\u00fcp g\u00f6sterebilmektedir.<\/p>\n

Halk\u0131n inan\u00e7lar\u0131 mitosu<\/strong>: \u0130nan\u00e7 kadar, inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc kadar \u201chalk\u201d kavram\u0131 da bulan\u0131kt\u0131r. Ger\u00e7ekten bu kavram, siyasal polemi\u011fe, Frans\u0131z Devrimi ile sokulmu\u015ftu. Soylu say\u0131lan feodal beylere ve Kilise \u00fcyelerine (klerjeye) kar\u015f\u0131 burjuvalar\u0131n s\u0131n\u0131f sava\u015f\u0131nda, \u201csoylu\u201d say\u0131lmayan kesimler \u201chalk\u201d s\u00f6z\u00fcyle anlat\u0131l\u0131r olmu\u015ftu. O ko\u015fullarda, ortak \u00e7\u0131karlar\u0131, ortak gelecekleri, hatta ortak de\u011ferleri i\u00e7in i\u015fbirli\u011fi i\u00e7inde birlikte sava\u015f\u0131m veren kesimlerin, (hele bu ad ile bilin\u00e7lenip kimlik edinmi\u015flerse) bir toplumsal \u00f6zne olu\u015fturmu\u015f \u201chalk\u201d olduklar\u0131 s\u00f6ylenebilir. Ama devrim ba\u015far\u0131ya ula\u015f\u0131p, burjuvazi siyasal erki tek ba\u015f\u0131na ele ge\u00e7irdikten sonra, ortal\u0131kta \u201chalk\u201d denebilecek \u00f6zne kalmam\u0131\u015ft\u0131r. Serf katman\u0131 (z\u00fcmresi) da\u011f\u0131lm\u0131\u015ft\u0131r. Ortaya, proletarya denecek bir s\u0131n\u0131f \u00e7\u0131km\u0131\u015ft\u0131r. Devrim s\u0131ras\u0131 halk bile\u015fenini olu\u015fturan burjuvazi egemen y\u00f6netici s\u0131n\u0131f olmu\u015ftur. Bu ko\u015fullarda halk kadar, halk\u0131n istenci, halk\u0131 temsil kadar halk\u0131n inan\u00e7lar\u0131, s\u00f6m\u00fcr\u00fclen mitoslar durumuna d\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

\"\"
Burjuvazi siyasal iktidar\u0131 ele ge\u00e7irdikten sonra kapital sahiplerinin art\u0131k ele\u015ftirel, rasyonel, bilimsel d\u00fc\u015f\u00fcnebilen emek\u00e7ilere gereksinimi yoktu. Orduya da komutanlar\u0131n\u0131n emirlerini tam bir inan\u00e7la yerin getirecek uysal sava\u015f\u00e7\u0131lar gerekliydi. Napolyon bu d\u00f6nemin simgelerinden biridir.<\/figcaption><\/figure>\n

Tar\u0131mdan end\u00fcstriye, dinsel d\u00fc\u015f\u00fcn\u00fc\u015ften bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7i\u015f ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015ften dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe geri d\u00f6n\u00fc\u015f ko\u015fullar\u0131: End\u00fcstri \u00fcretim s\u00fcre\u00e7leri, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc getiren tar\u0131msal \u00fcretimden farkl\u0131 olarak, kafalar\u0131 nedensellik\u00e7i d\u00fc\u015f\u00fcn\u00fc\u015fe g\u00f6t\u00fcr\u00fcr.(28)<\/sup> End\u00fcstri \u00fcretimiyle ba\u015flayan ve bu \u00fcretim s\u00fcrecinde insan-insan, insan-do\u011fa \u00fcretim ili\u015fkilerince geli\u015ftirilen bilimsel, teknolojik eylemin ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn iki \u00f6znesi vard\u0131r: End\u00fcstri \u00fcretimini yap\u0131p, y\u00fcr\u00fct\u00fcp, y\u00f6neten yanlar olan emek ve kapital sahipleri, yani burjuvalar ve proleterler. Ger\u00e7i, kapitalle birlikte siyasal erki tekeline ge\u00e7iren burjuvalar, do\u011fa bilimlerinde ve teknolojide bilimsel d\u00fc\u015f\u00fcn\u00fc\u015ften son damlas\u0131na kadar yararlanmaktad\u0131rlar. Ama toplum bilimleri ve y\u00f6netim alanlar\u0131nda ise, dinsel inan\u00e7lara d\u00f6n\u00fcp onlar\u0131, k\u00f6t\u00fcye kullan\u0131r olmu\u015flard\u0131r. Burjuva politikac\u0131lar\u0131, se\u00e7imlerde dinsel inan\u00e7lar\u0131 ok\u015farken, y\u00f6netimi ele ge\u00e7irerek dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe geri d\u00f6n\u00fc\u015f\u00fc ba\u015flatm\u0131\u015f bulunuyorlar.<\/p>\n

Art\u0131k ilk ve orta e\u011fitim kurumlar\u0131n\u0131 sonuna dek ara\u00e7la\u015ft\u0131rma, y\u00fcksek\u00f6\u011fretimin bilim kurumlar\u0131n\u0131 ele ge\u00e7irme ama\u00e7l\u0131 sistemli bir sald\u0131r\u0131yla kar\u015f\u0131 kar\u015f\u0131yay\u0131z. \u00d6yle ki Kur\u2019an<\/em> kurslar\u0131, imam hatip okullar\u0131, (daha \u00f6nce de belirtti\u011fim gibi) Cumhuriyet\u2019in bilimsel e\u011fitimin birli\u011fi ilkesinin arkadan han\u00e7erlenmesi i\u015flevi g\u00f6rmektedir. \u00dcniversitelere ilahiyat fak\u00fcltelerinin ve camilerin dayat\u0131l\u0131\u015f\u0131, bilim ve bilim e\u011fitim kalelerine, i\u00e7indeki cihat\u00e7\u0131 ve fetih\u00e7ilerin, kalenin giri\u015f kap\u0131lar\u0131n\u0131 dincilere a\u00e7aca\u011f\u0131 \u201cTroya at\u0131 sokma\u201d giri\u015fiminden ba\u015fka nas\u0131l yorumlanabilir?<\/p>\n

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

1) Bkz. Hoimar von Ditfurth, Bilin\u00e7 G\u00f6kten D\u00fc\u015fmedi<\/em>, \u0130stanbul, 2007, Cumhuriyet Yay\u0131nlar\u0131.<\/p>\n

2) Ger\u00e7ekten, Watson ve Crick (ve daha \u00f6nce Rosalind Franklin) taraf\u0131ndan 1962\u2019te a\u00e7\u0131klanan, kal\u0131t\u0131m organeli olan DNA\u2019n\u0131n i\u00e7indeki bilgiler de\u011fil, onun molek\u00fcler yap\u0131s\u0131 de\u011fil midir? Bulu\u015flar\u0131, Deoksiribo N\u00fckleik Asit\u2019in \u201cyap\u0131s\u0131n\u0131\u201d simgeleyen bir \u201cmodel\u201d ile sunulmu\u015ftu. Model \u00fczerinde verdikleri bilgilerde, molek\u00fcllerinin ikili sarmal bi\u00e7iminde upuzun dizili\u015f d\u00fczene\u011fi ve kendilerini kopyalayacak yap\u0131s\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131.<\/p>\n

3) Bkz. Hoimar von Ditfurth, Ba\u015flang\u0131\u00e7ta Hidrojen Vard\u0131<\/em>, \u00e7ev. Veysel Atayman, \u0130stanbul, 2009, Cumhuriyet Kitaplar\u0131.<\/p>\n

4) \u00c7ok daha karma\u015f\u0131k olan bu s\u00fcrecin pop\u00fcler bilimsel a\u00e7\u0131klamas\u0131 i\u00e7in bkz. Biyoteknoloji Genetik M\u00fchendisli\u011fi ve \u0130nsanl\u0131\u011f\u0131n Gelece\u011fi<\/em>, der. Earl D. Hanson ve Sandra Panem, \u00e7ev. Dr. Erhan G\u00f6ksel ve Al\u00e2eddin \u015eenel, Ankara, 1987, V Yay\u0131nlar\u0131, s.17\u2019de J. James Donady, \u201cDNA nedir?\u201d<\/p>\n

5) Canl\u0131l\u0131\u011fa ilk ge\u00e7i\u015fin ko\u015fullar\u0131 ara\u015ft\u0131r\u0131lan laboratuvar deneyleri i\u00e7in bkz. Osman G\u00fcrel, Ya\u015fam\u0131n K\u00f6keni<\/em>, \u0130stanbul, 1999, Pan Yay\u0131nlar\u0131, s.51-53.<\/p>\n

\"\"
Ve gelinen nokta\u2026<\/figcaption><\/figure>\n

6) Kafalara, canl\u0131 cans\u0131z do\u011fa olaylar\u0131n\u0131n nedensel ve ereksel a\u00e7\u0131klamalar\u0131n\u0131n \u00f6rt\u00fc\u015febilece\u011fi olas\u0131l\u0131\u011f\u0131 tak\u0131labilir. \u0130slam\u2019da bu olas\u0131l\u0131k \u201cecel geldi cihane ba\u015fa\u011fr\u0131s\u0131 bahane\u201d halk deyi\u015fiyle dile getirilmektedir. \u0130slam felsefesinde, \u201ckader ve vesile\u201d kavramlar\u0131yla savunulabilmektedir. Burada, dinsel inan\u00e7lar ile bilimsel a\u00e7\u0131klamalar\u0131n \u00e7eli\u015fmeyebilece\u011fi yan\u0131lg\u0131s\u0131na (ya da d\u00fcped\u00fcz aldatmacas\u0131na) de\u011finmenin yeridir. Cans\u0131z do\u011fa s\u00f6z konusu oldu\u011funda, bilimin olaylar\u0131 nedenlerle a\u00e7\u0131klamas\u0131yla dinin ereklerle a\u00e7\u0131klamas\u0131n\u0131n uzla\u015ft\u0131r\u0131lmayaca\u011f\u0131 apa\u00e7\u0131kt\u0131r. Ya canl\u0131 do\u011fa alan\u0131nda uzla\u015ft\u0131r\u0131labilirler mi? Uzla\u015ft\u0131r\u0131lamayaca\u011f\u0131 \u015fu varsay\u0131msal durumla a\u00e7\u0131klanabilir: Bir molek\u00fcler biyolog, kal\u0131tsal bir hastal\u0131ktan sorumlu tutulabilecek geni ar\u0131yor. Zararl\u0131 mutasyona u\u011fram\u0131\u015f olas\u0131 sorumlu genleri eleye eleye be\u015fe indirmi\u015f. Kilisenin Pazar ayininde Tanr\u0131\u2019dan yard\u0131mc\u0131 olmas\u0131n\u0131 diliyor. Pazartesi d\u00f6n\u00fc\u015f\u00fcnde mikroskobuna bakt\u0131\u011f\u0131nda, bir de ne g\u00f6rs\u00fcn, be\u015f yeni molek\u00fcl daha gelip konmu\u015f. Ertesi g\u00fcn \u00fc\u00e7 \u201cku\u015fkulu\u201d yok olmu\u015f. Bu durumda bilim yap\u0131labilir mi? Adam, Lavoisier\u2019nin (1743-1794) form\u00fclle\u015ftirdi\u011fi bi\u00e7imiyle bilimsel ara\u015ft\u0131rman\u0131n ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn temel ilkesi (\u201chi\u00e7 bir \u015fey yoktan var, vardan yok olmaz\u201d denen) maddenin ve enerjinin sak\u0131n\u0131m\u0131 yasas\u0131 ile inan\u00e7lar\u0131 aras\u0131nda kafay\u0131 yemez mi?<\/p>\n

7) Varl\u0131\u011f\u0131n cans\u0131z do\u011fa (Jeosfer) canl\u0131 do\u011fa (biyosfer) ak\u0131ll\u0131 do\u011fa (noosfer) olarak artan karma\u015f\u0131kl\u0131kta g\u00f6r\u00fcn\u00fcm\u00fc d\u00fczeylerinin d\u00fczeneklerinin incelenmesinde nedensellik, i\u015flevsellik, ereksellik kavramlar\u0131 i\u00e7in bkz. Al\u00e2eddin \u015eenel (ed.) Bilim ve Bilimsel Y\u00f6ntem<\/em>, \u0130stanbul, 2014, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, s.40.<\/p>\n

8) Sosyal Darvinci yakla\u015f\u0131m\u0131n, 20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda u\u00e7 veren, genetik indirgemecili\u011fe d\u00fc\u015f\u00fclen filizi, Sosyobiyoloji ak\u0131m\u0131 oldu. Yarat\u0131l\u0131\u015f\u00e7\u0131 d\u00fcnya g\u00f6r\u00fc\u015fleri kadar toplumcu evrimci g\u00f6r\u00fc\u015flere kar\u015f\u0131 \u00e7\u0131k\u0131lan bu ak\u0131m\u0131n kurucusu O. Wilson idi. Yap\u0131t\u0131 Sociobiology: A New Synthesis<\/em> (1975) i\u00e7inde sosyolojiyi biyolojiye indirgeme giri\u015fimi g\u00f6r\u00fcl\u00fcr. Bu yolda Wilson, insan i\u00e7inde t\u00fcm canl\u0131lar\u0131n, hemen hemen tek \u201camac\u0131n\u0131n\u201d, genlerini olabildi\u011fince yayg\u0131nla\u015ft\u0131r\u0131p, olabildi\u011fince gelecek ku\u015faklara ge\u00e7irmek oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmaktad\u0131r. Bu amans\u0131z do\u011fa yasas\u0131 kar\u015f\u0131s\u0131nda ahlak de\u011ferlerinin hi\u00e7bir de\u011ferinin olamayaca\u011f\u0131n\u0131 ileri s\u00fcrmektedir.<\/p>\n

9) Bkz. Benjamin Farrington, Darwin Ger\u00e7e\u011fi<\/em>, \u00e7ev. Bozkurt G\u00fcven\u00e7 ve Y. \u0130zbul, 1982, \u00c7a\u011fda\u015f Yay\u0131nlar\u0131; Al\u00e2eddin \u015eenel, Irk ve Irk\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesi<\/em>, Ankara, 1993, Bilim ve Sanat Yay\u0131nlar\u0131; Al\u00e2eddin \u015eenel \u201cDarwin Bir Sosyal Darwinci miydi\u201d, Bilim ve Gelecek<\/em>, 61 (Mart 2009) s.24-27.<\/p>\n

10) Bkz. Leslie Stevenson, David L. Haberman, and Peter Matthews Wright, Ten Understanding on Human Nature<\/em>, Oxford University Press, 4. bas\u0131m, 2004.<\/p>\n

11) \u0130nsan\u0131 \u201cyarat\u0131c\u0131 \u00f6zne\u201d nitelememin dayana\u011f\u0131, varl\u0131\u011f\u0131 maddesel araca d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken bi\u00e7im yaratmas\u0131n\u0131, kafas\u0131nda simgesel ara\u00e7 bi\u00e7imlendirirken, varl\u0131kta nesnel kar\u015f\u0131l\u0131\u011f\u0131 bulunmayan (tanr\u0131lar gibi) a\u015fk\u0131n\u00f6zne simgelerini yoktan yaratt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmemdir.<\/p>\n

12) Bkz. Ernst Cassirer, Devlet Efsanesi<\/em>, \u00e7ev. Necla Arat, \u0130stanbul, Remzi Kitabevi.<\/p>\n

13) Bkz. Akif Emre \u00d6ktem, Uluslararas\u0131 Hukukta \u0130nan\u00e7 \u00d6zg\u00fcrl\u00fc\u011f\u00fc<\/em>, Ankara, 2002, Liberte Yay\u0131nlar\u0131.<\/p>\n

14) Kur\u2019an\u2019\u0131 Kerim<\/em> (Diyanet \u00e7evirisi) Bakara, 216: \u201cHo\u015funuzca 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<\/p>\n

15) \u00d6rne\u011fin bkz. Al\u00e2eddin \u015eenel, \u201cKul \u0130nsan Anlay\u0131\u015f\u0131nda Kader – Kaza, \u00d6zg\u00fcrl\u00fck, Sorumluluk Sorunlar\u0131, Bilim ve Gelecek<\/em>, 124 (Haziran, 2014), s.18-94. K\u00fclli irade – c\u00fcz-i irade tart\u0131\u015fmam i\u00e7in bkz. Al\u00e2eddin \u015eenel, Din – Ahlak ve Sayg\u0131 – Biat \u00dczerine Ayk\u0131r\u0131 Yaz\u0131lar<\/em>, \u0130stanbul, 2015, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, s.172.<\/p>\n

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

17) Bkz. Al\u00e2eddin \u015eenel, Kemirgenlerden S\u00f6m\u00fcrgenlere \u0130nsanl\u0131k Tarihi<\/em>, Ankara, 2014, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.357: Dokuzuncu B\u00f6l\u00fcm.<\/p>\n

18) Bkz. Gordon Childe, Tarihte Neler Oldu<\/em>, \u00e7ev. Mete Tun\u00e7ay ve Al\u00e2eddin \u015eenel, \u00e7e\u015fitli tarihlerdeki bask\u0131lar\u0131, VIII. B\u00f6l\u00fcm ve William H. McNeill, D\u00fcnya Tarihi<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 2014, \u0130mge Kitabevi Yay\u0131n\u0131, s.39.<\/p>\n

19) Bkz. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, Ankara, 2014, Bilim ve Sanat Yay\u0131nlar\u0131, s.<\/p>\n

20) Kilometreta\u015flar\u0131nda verilen tarihlerin, (y\u0131l olarak belirtilenler d\u0131\u015f\u0131nda) hemen hemen hepsi, kabaca, yuvarlat\u0131lm\u0131\u015f say\u0131lard\u0131r.<\/p>\n

21) Bkz. Louis Althusser, \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131<\/em>, \u00e7ev. Mahmut \u00d6z\u0131\u015f\u0131k\u00a0,\u00a0Yusuf Alp, \u0130stanbul, 1989, \u0130leti\u015fim Yay\u0131nlar\u0131.<\/p>\n

22) Bkz. Samuel Henry Hooke, Ortado\u011fu Mitolojisi<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, \u00e7e\u015fitli tarihlerdeki bask\u0131lar\u0131, S\u00fcmer Mitoslar\u0131 b\u00f6l\u00fcm\u00fc, \u0130mge Kitabevi Yay\u0131nlar\u0131.<\/p>\n

23) Bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.159.<\/p>\n

24) Osman G\u00fcrel, Do\u011fa Bilimleri Tarihi<\/em>, Ankara, 2002, \u0130mge Kitabevi, s.136.<\/p>\n

25) Barrington Moore, Jr., Totaliter Diktat\u00f6rl\u00fc\u011f\u00fcn ve Demokrasinin Toplumsal K\u00f6kenleri<\/em>, \u00e7ev. \u015eirin Tekeli ve Al\u00e2eddin \u015eenel, Ankara, 2003, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.137.<\/p>\n

26) Bkz. Destutt de Tracy, Atreatise on Political Economy<\/em>, Classic reprint series, orijinali 1857.<\/p>\n

27) Barrington Moore, Jr., Totaliter Diktat\u00f6rl\u00fc\u011f\u00fcn ve Demokrasinin Toplumsal K\u00f6kenleri<\/em>, \u00e7ev. \u015eirin Tekeli ve Al\u00e2eddin \u015eenel, Ankara, 2003, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.403 ve 414.<\/p>\n

28) Bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/em>, s.207.<\/p>\n","protected":false},"excerpt":{"rendered":"

Biyolojik evrimle kazand\u0131\u011f\u0131m\u0131z bi\u00e7imiyle beyin, hem duyu, hem d\u00fc\u015f\u00fcnme yetilerimizin oda\u011f\u0131d\u0131r. B\u00f6yle olunca, duyularla d\u00fc\u015f\u00fcncelerimizin ba\u011flant\u0131s\u0131 kadar duygular ile d\u00fc\u015f\u00fcncelerin etkile\u015fimi ka\u00e7\u0131n\u0131lmazd\u0131r. Duygular, duyular \u00fczerine edinilmi\u015f d\u00fc\u015f\u00fcnceler olarak (duygu=duyu+d\u00fc\u015f\u00fcnce diye) tan\u0131mlanabilir. \u00d6yleyse d\u00fc\u015f\u00fcncelerimizin ba\u015fl\u0131ca duygular\u0131m\u0131z olan korku ve umut ile kar\u0131\u015fmas\u0131n\u0131n irrasyonel d\u00fc\u015f\u00fcncelere yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenebilir. \u00d6yle ki, bunun en u\u00e7 \u00f6rne\u011fi inanma psikolojidir. Ya […]<\/p>\n","protected":false},"author":492,"featured_media":21633,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[171,211,1464,32,222],"tags":[2617,2618,200,2094,961,230,460,1599,2222,462,1467,463],"class_list":["post-21632","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-134-sayi","category-antropoloji","category-dosya","category-evrim","category-tarih","tag-biyolojik-evrim","tag-dusunmek","tag-evrim","tag-genler","tag-inanc","tag-insanlik-tarihi","tag-kultur","tag-kulturel-evrim","tag-simgesel-arac","tag-sosyal-darwinizm","tag-toplumsal-siniflar","tag-yaratiliscilik"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/21632","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/492"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=21632"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/21632\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/21633"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=21632"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=21632"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=21632"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}