{"id":23197,"date":"2014-02-01T19:05:35","date_gmt":"2014-02-01T17:05:35","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=23197"},"modified":"2018-04-17T11:30:18","modified_gmt":"2018-04-17T08:30:18","slug":"dinsel-ideolojiyle-mucadele-neden-gerekli","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/02\/01\/dinsel-ideolojiyle-mucadele-neden-gerekli","title":{"rendered":"Dinsel ideolojiyle m\u00fccadele neden gerekli?"},"content":{"rendered":"

Efendi tanr\u0131 – kul insan aras\u0131 e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131, e\u015fitsizlik\u00e7i ili\u015fkilerin aklan\u0131p, yeniden \u00fcretilip tanr\u0131lar\u0131n ortakl\u0131kta g\u00f6r\u00fcnmedi\u011fi ko\u015fullarda, tanr\u0131lar\u0131n\/tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekilleri olduklar\u0131na inan\u0131lan peygamberlere, halifelerine, tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekili say\u0131lan y\u00f6neticilere, kendilerinin tap\u0131naklarda tanr\u0131n\u0131n i\u015flerini y\u00fcr\u00fcten kahyalar\u0131, s\u00f6zc\u00fcleri olduklar\u0131n\u0131 kabul ettirmi\u015f dincilere ve tanr\u0131 gibi efendi say\u0131lan k\u00f6le sahibi egemen s\u0131n\u0131f insanlar\u0131na hizmete yarayacakt\u0131r. Tanr\u0131 bu, kul bu, din bu\u2026<\/em><\/p>\n

Sunu\u015f<\/strong><\/p>\n

Okuyaca\u011f\u0131n\u0131z makale, ge\u00e7ti\u011fimiz ay internette yay\u0131n hayat\u0131na ba\u015flayan Ateist Dergi<\/em>\u2019nin Al\u00e2eddin \u015eenel ile yapt\u0131\u011f\u0131 geni\u015f s\u00f6yle\u015fiden derlenmi\u015ftir. Ateist Dergi<\/em> y\u00f6neticilerine te\u015fekk\u00fcr ediyor, ba\u015far\u0131lar diliyoruz.<\/p><\/blockquote>\n

S\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n, s\u0131cak sava\u015f ve devrimler yan\u0131 s\u0131ra, ekonomik sava\u015f\u0131m, siyasal sava\u015f\u0131m, ideolojik sava\u015f\u0131m gibi \u201cso\u011fuk sava\u015f\u201d bi\u00e7imleri vard\u0131r. S\u0131n\u0131fl\u0131 toplumlar\u0131n ba\u015f\u0131ndan beri bu sava\u015f\u0131mda \u201cdinsel ideoloji\u201d kullan\u0131lagelmi\u015ftir. S\u0131n\u0131fl\u0131 toplumlar\u0131n ilk bi\u00e7imi, toplumsal art\u0131n\u0131n tar\u0131m emek\u00e7ilerinden sa\u011f\u0131l\u0131p aktar\u0131ld\u0131\u011f\u0131 zamanlarda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130kinci evresi art\u0131n\u0131n daha \u00e7ok end\u00fcstri emek\u00e7ilerinin s\u00f6m\u00fcr\u00fclmesiyle sa\u011fland\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131z\u0131n kapitalist toplumlar\u0131nda ya\u015fanmaktad\u0131r.<\/p>\n

Dinsel ideolojik hegemonyaya ya boyun e\u011fece\u011fiz ya da direnece\u011fiz<\/strong><\/p>\n

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015f, tar\u0131mc\u0131 s\u0131n\u0131fl\u0131 toplumlara cuk oturmu\u015ftur. End\u00fcstrinin egemen \u00fcretim bi\u00e7imini olu\u015fturdu\u011fu toplumlarda ise (ister kapitalist ister sosyalist \u00e7e\u015fitlemelerinde olsun) \u00fcretim teknolojileri de \u00fcretim ili\u015fkileri de \u201cbilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u201d bi\u00e7imini getirip geli\u015ftirmi\u015ftir. Ne var ki end\u00fcstri toplumunun kapitalist \u00e7e\u015fitlemesinde egemenler, s\u0131n\u0131f ve s\u0131n\u0131f sava\u015f\u0131 ger\u00e7ekli\u011fini \u00f6rten dinsel ideolojilere d\u00f6n\u00fc\u015f yapm\u0131\u015flard\u0131r. \u00c7\u00fcnk\u00fc dinsel ideolojideki Tanr\u0131-Kul e\u015fitsizlik\u00e7i ili\u015fki modeli, e\u015fitsizlik\u00e7i \u00fcretim ve s\u0131n\u0131f ili\u015fkilerini hem aklamaya hem \u00f6rtmeye uygun bir \u201creferans\u201d sunar. Bu, yordamlamayla kavrand\u0131ktan sonra burjuvalar i\u00e7in, dinsel inan\u00e7lar\u0131 k\u00f6kleri tar\u0131mc\u0131 toplumlarda yatan ama emek\u00e7i kitlelerde varl\u0131\u011f\u0131n\u0131 aile i\u00e7inde, tap\u0131naklarda, dinsel okullarda s\u00fcrd\u00fcregelen gelenek, g\u00f6renek, de\u011ferlere seslenilerek ve demokrasi, se\u00e7im d\u00fczenekleriyle, \u201chalk\u0131n inan\u00e7lar\u0131na sayg\u0131\u201d istemiyle s\u00f6m\u00fcr\u00fclmesi g\u00fc\u00e7 olmam\u0131\u015ft\u0131r.<\/p>\n

End\u00fcstri Devrimi sonras\u0131 s\u0131n\u0131f sava\u015f\u0131, \u00f6rg\u00fctlenme ve bilin\u00e7lenme yolunda emek\u00e7iler, yery\u00fcz\u00fcnde yer yer emek\u00e7i d\u00fczenleri kurabilecek noktalara varm\u0131\u015flard\u0131. Ancak burjuvazinin dine d\u00f6n\u00fc\u015f, Tanr\u0131ya emanet olu\u015f politikalar\u0131, bu gibi kazan\u0131lm\u0131\u015f (s\u0131n\u0131f partileri, sendikal \u00f6rg\u00fctlenme vb.) b\u00f6lgelerin elden ka\u00e7\u0131r\u0131lmas\u0131na yol a\u00e7t\u0131. \u00d6yle ki burjuvazi, \u00f6nceki d\u00f6nemlerde bilin\u00e7lenmi\u015f emek\u00e7ileri bile, \u00f6rg\u00fctsel varl\u0131klar\u0131n\u0131 da\u011f\u0131t\u0131p, do\u011far do\u011fmaz verilen adlar, n\u00fcfus c\u00fczdanlar\u0131ndaki dini \u201c\u0130slam\u201d dayatmas\u0131, dinsel bayramlar, yetmedi \u00f6l\u00fcnce dinsel t\u00f6renlerle \u201cgeri kazanabilmektedir\u201d. Sonu\u00e7ta emek\u00e7ilerin, yazg\u0131lar\u0131na boyun e\u011fip, Tanr\u0131\u2019n\u0131n \u00f6n\u00fcndeymi\u015f gibi Patron\u2019un \u00f6n\u00fcnde el pen\u00e7e divan durmas\u0131 sa\u011flanabilmektedir.<\/p>\n

Ne yapmal\u0131? \u201c\u00dcstyap\u0131salc\u0131l\u0131k\u201d olarak g\u00f6sterilip su\u00e7lanabilmesi olas\u0131l\u0131\u011f\u0131n\u0131 g\u00f6\u011f\u00fcsleyerek, s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n hem altyap\u0131da hem \u00fcstyap\u0131da olmak \u00fczere iki platformda birlikte y\u00fcr\u00fct\u00fclmesi gere\u011fini savunmaktay\u0131m. \u00d6yle g\u00f6r\u00fcl\u00fcyor ki altyap\u0131n\u0131n (\u00fcretim bi\u00e7iminin) de\u011fi\u015ftirilmesi \u00fcstyap\u0131y\u0131 (ideolojiyi) \u201cotomatik\u201d olarak de\u011fi\u015ftirip belirlemiyor. Eski \u00fcstyap\u0131 \u00f6\u011felerinin aile, sosyalle\u015fme, k\u00fclt\u00fcrel birikim, resmi olan olmayan e\u011fitim kurumlar\u0131, kitle ileti\u015fim ara\u00e7lar\u0131 vb. yollar\u0131yla yeniden \u00fcretilmesi kar\u015f\u0131s\u0131nda \u00fcstyap\u0131sal sava\u015f\u0131mdan ka\u00e7\u0131n\u0131lamayacak noktaya ula\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

S\u00f6z\u00fc \u015furaya getirece\u011fim: \u0130deolojik sava\u015f\u0131m, demokrasi s\u00f6yleminin ve kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n (bili\u015fim teknolojisi devriminin) doruk yapt\u0131\u011f\u0131 ony\u0131llar\u0131m\u0131zda, k\u0131sa erimlerde (k\u0131sa vadelerde) s\u0131n\u0131f sava\u015f\u0131n\u0131n sonucunu belirleyici olabiliyor. Bu sava\u015f\u0131mda \u00fcyeleri end\u00fcstri devrimini sindirememi\u015f (bizimki gibi) \u00fclkelerde, s\u0131n\u0131fl\u0131 toplumla birlikte yerle\u015ftirilen ve onunla birlikte s\u00fcrd\u00fcr\u00fclen \u201cdinsel ideoloji\u201d etkili bi\u00e7imde kullan\u0131labiliyor. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki din, s\u0131n\u0131fl\u0131 toplum ortadan kald\u0131r\u0131lana dek tarihin \u00e7\u00f6pl\u00fc\u011f\u00fcne at\u0131lamayacak. Ona ba\u011fl\u0131 olarak \u201cyarat\u0131c\u0131 ve yazg\u0131c\u0131\u201d Tanr\u0131 inanc\u0131, insanl\u0131\u011f\u0131n \u201cs\u0131n\u0131fl\u0131 toplum sorunu\u201d yan\u0131 s\u0131ra \u201c\u00f6l\u00fcm sorunu\u201d (hele sava\u015flar, trafik kazalar\u0131, do\u011fal afetler, bor\u00e7lanmalar, yar\u0131\u015fmalar, erkek egemen k\u00fclt\u00fcr vb. \u00fcr\u00fcn\u00fc do\u011fal olmayan erken ve beklenmeyen \u00f6l\u00fcmler) s\u00fcrd\u00fc\u011f\u00fc oranda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilecek. S\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc s\u00fcrece onlar\u0131 s\u0131n\u0131f sava\u015f\u0131nda k\u00f6t\u00fcye kullananlar \u00e7\u0131kabilecek. S\u00f6m\u00fcr\u00fclenlere, haks\u0131zl\u0131\u011fa u\u011frayanlara, ya\u015famlar\u0131 birilerinin \u00e7\u0131karlar\u0131 i\u00e7in cehenneme \u00e7evrilenlere, \u201ctanr\u0131sal adalet\u201d ile sonul yarg\u0131 ve sonsuz ya\u015fam umudunu besleyen \u201c\u00f6ted\u00fcnya\u201d inanc\u0131, duygular\u0131na, akla ve gereksinimlerine uygun gelebilecek. \u00d6yleyse bu inan\u00e7lar\u0131n ger\u00e7ekli\u011fe, akla uygun olmad\u0131klar\u0131 gibi s\u00f6m\u00fcr\u00fclmelerin, ac\u0131lar\u0131n\u0131 azaltmak \u015f\u00f6yle dursun art\u0131raca\u011f\u0131n\u0131 korkmadan, b\u0131kmadan usanmadan anlatmak ideolojik sava\u015f\u0131m\u0131n bir gere\u011fi. \u201cYa bu konulara girmeyelim, inanan emek\u00e7ileri patronlar\u0131n, egemen s\u0131n\u0131f\u0131n saf\u0131na itmeyelim\u201d tutumu bizi kapitalist d\u00fczenin dinsel ideolojiyle desteklendi\u011fi y\u00f6netimlere dek getirdi. \u00dcstelik dinsel ideolojik sava\u015f\u0131m cephesini siz (kendini emek\u00e7i s\u0131n\u0131flar\u0131n davas\u0131yla \u00f6zde\u015fle\u015ftirmi\u015f ayd\u0131nlar) a\u00e7masan\u0131z da onlar \u00e7oktan a\u00e7m\u0131\u015f bile. \u00d6yleyse, dinsel ideolojik sald\u0131r\u0131lara kar\u015f\u0131 \u00e7\u0131kmaktan ba\u015fka se\u00e7enek g\u00f6r\u00fcnm\u00fcyor ortada. Hem de dolayl\u0131 yollardan, k\u0131v\u0131rtmadan, cepheden kar\u015f\u0131 \u00e7\u0131kmak gerek:<\/p>\n

Sen ne diyorsun arkada\u015f! \u201cYetkin yarat\u0131c\u0131\u201d nerede? Yetkin bir yarat\u0131c\u0131n\u0131n yetkin yap\u0131tlar\u0131 nerede? Bitkileri, hayvanlar\u0131, insanlar\u0131 yak\u0131p, y\u0131k\u0131p, ezen yanarda\u011flarda, yersars\u0131nt\u0131lar\u0131nda, tayfunlarda, sellerde, yang\u0131nlarda m\u0131?\u201d \u201cHani, nerde yetkin yarat\u0131c\u0131n\u0131n (eksiksiz, kusursuz olmas\u0131 beklenen) \u201cyetkin yarat\u0131klar\u0131\u201d? Analar\u0131n\u0131n karn\u0131ndan kal\u0131tsal beden ve ak\u0131l hastal\u0131klar\u0131n\u0131 birliklerinde getiren su\u00e7suz bebekler mi? Ya \u201cilahi adalet\u201d nerede ger\u00e7ekle\u015fmi\u015f? \u0130nsanl\u0131\u011f\u0131n le\u015fyiyicilik, yamyaml\u0131k, kafatas\u0131 avc\u0131l\u0131\u011f\u0131 uygulanan \u201cbarbarl\u0131k\u201d d\u00f6nemlerinde mi? \u201cUygar\u201d Roma \u0130mparatorlu\u011fu\u2019nun k\u00f6lelik d\u00fczeninde mi? Spartak\u00fcs k\u00f6le ayaklanmas\u0131 bast\u0131r\u0131l\u0131nca tutsak al\u0131nan, Roma\u2019ya \u00e7\u0131kan yolun k\u0131y\u0131s\u0131nda sa\u011fl\u0131 sollu \u00e7arm\u0131ha gerilen alt\u0131 bin insana \u00e7ektirilen ac\u0131larda m\u0131? Tek bir kentte y\u00fcz binlerce insan\u0131 kavuran atom bombas\u0131n\u0131n at\u0131ld\u0131\u011f\u0131 Hiro\u015fima\u2019da m\u0131 ger\u00e7ekle\u015fmi\u015f tanr\u0131sal adalet? Ya da o bombay\u0131 (haydi at\u0131lmas\u0131n\u0131 engelleyemez miydi? sorusunu bir yana b\u0131rakal\u0131m) yapt\u0131ran, att\u0131ran y\u00f6neticileri cezaland\u0131rmak \u015f\u00f6yle dursun, s\u0131n\u0131flar\u0131 \u0130slam, H\u0131ristiyan ba\u015fka dinlerden halklar\u0131n ba\u015f\u0131na bela olacak bi\u00e7imde ekonomik teknolojik geli\u015fmeyle \u201c\u00f6d\u00fcllendirmesinde\u201d mi kendini g\u00f6stermi\u015f tanr\u0131sal adalet?<\/p>\n

\u201cAman inan\u00e7lara sayg\u0131s\u0131zl\u0131k etmeyelim\u201d diyenler mi var, onlara verilebilecekler yan\u0131tlar\u0131 yutup yutkunmamal\u0131y\u0131z. T\u00f6re cinayetlerine, kan g\u00fctmelere, ha\u00e7l\u0131 inan\u00e7lar\u0131na, cihat (inan\u00e7 yolunda sava\u015f g\u00f6revi) k\u0131\u015fk\u0131rtmalar\u0131na da (ele\u015ftirmeyip) sayg\u0131 m\u0131 g\u00f6sterece\u011fiz? Hindistan\u2019da Brahma kast\u0131 i\u00e7inde \u00f6len bir din adam\u0131n\u0131n kar\u0131s\u0131n\u0131n ne kadar gen\u00e7, ne kadar sa\u011fl\u0131kl\u0131 olursa olsun kocas\u0131yla birlikte diri diri yak\u0131lmas\u0131n\u0131n do\u011fru oldu\u011fu inanc\u0131n\u0131 alal\u0131m. S\u00f6m\u00fcrgeci \u0130ngiliz kamu y\u00f6neticisince (1840\u2019larda) yasaklan\u0131nca Brahmanlar gelip inan\u00e7lar\u0131na sayg\u0131 g\u00f6sterilmesini istemi\u015flerdi. \u0130\u015fin p\u00fcf noktas\u0131 burada. \u00d6len brahman\u0131n inanc\u0131na m\u0131 yoksa yak\u0131lacak kar\u0131s\u0131n\u0131n haklar\u0131na m\u0131 sayg\u0131 g\u00f6sterilmeli? Sorulmas\u0131 ve yan\u0131tland\u0131r\u0131lmas\u0131 hi\u00e7 de g\u00fc\u00e7 bir soru de\u011fil. Sayg\u0131 (o ya da bu s\u0131n\u0131ftan, cinsten oldu\u011funa bak\u0131lmaks\u0131z\u0131n) insana, ger\u00e7ek insan \u00f6znelerine g\u00f6sterilmelidir. Maddesel ya da simgesel putlara (Hindu inanc\u0131n\u0131n 320 milyon hesaplanan tanr\u0131lar\u0131na) de\u011fil!<\/p>\n

Hindistan\u2019da inan\u00e7lara sayg\u0131 g\u00f6sterilmesini isteyen Brahmanlar kast\u0131 \u00fcyeleri asl\u0131nda, inan\u00e7lar, gelenekler kanal\u0131yla kastlar\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc, ayr\u0131cal\u0131klar\u0131n\u0131, \u00e7al\u0131\u015fmadan (\u00e7al\u0131\u015ft\u0131rd\u0131klar\u0131 paryalar\u0131n s\u0131rt\u0131ndan) ya\u015fama d\u00fczenini s\u00fcrd\u00fcrmek istiyorlard\u0131. Bizde ne isteniyor? Kendilerini Allah\u2019\u0131n s\u00f6zc\u00fcs\u00fc atam\u0131\u015f siyasiler bile, Allah ad\u0131na konu\u015fup \u201cBug\u00fcn Allah i\u00e7in ne yapt\u0131n?\u201d diye \u201ckullar\u0131\u201d her g\u00fcn sorguya \u00e7ekiyorlar. Bak\u0131yorsunuz yapman\u0131z\u0131 istediklerinin (ender olarak size, emek\u00e7i \u00e7evrelere, t\u00fcm olarak insanl\u0131\u011f\u0131n yarar\u0131na) \u00e7o\u011fu, eninde sonunda (\u201cinsanlar\u0131n\u201d de\u011fil) \u0130slamlar\u0131n, partilerinin, egemen s\u0131n\u0131f\u0131n insanlar\u0131n\u0131n, y\u00f6neticilerinin \u00e7\u0131kar\u0131na.<\/p>\n

Sonu\u00e7 olarak, ka\u00e7\u0131n\u0131lamayacak bir ideolojik sava\u015f\u0131m\u0131n tam orta g\u00f6be\u011finde bulunuyoruz. Dinsel ideolojik hegemonyaya ya boyun e\u011fece\u011fiz ya da direnece\u011fiz.<\/p>\n

Varl\u0131\u011f\u0131 kesin olarak bilinmeyene \u201cvar\u201d demek ahlak kavram\u0131yla uyu\u015fmaz<\/strong><\/p>\n

Siyasal, ideolojik tart\u0131\u015fmalar bir noktada \u201cpeki siz Allah\u2019a, Peygamber\u2019e inanm\u0131yor musunuz?\u201d sorusuna getiriliyor. \u201c\u0130nanm\u0131yorum\u201d diyemeyece\u011finize duyduklar\u0131 g\u00fcvenle tart\u0131\u015fma, konusu ne olursa olsun, bu noktada kazan\u0131lmak istenmektedir. O noktaya dek s\u00f6yledikleriniz, sorduklar\u0131n\u0131z \u00fczerinde d\u00fc\u015f\u00fcnme, yan\u0131t verme gere\u011fi g\u00f6r\u00fclmeksizin, sizin dinsiz, dolay\u0131s\u0131yla ahlaks\u0131z oldu\u011funuz izlenimi yarat\u0131lmak istenir. Dinsel ideolojik sald\u0131r\u0131da izlenen taktik genelde budur. Sizinle birlikte savundu\u011funuz d\u00fc\u015f\u00fcncelerin, de\u011ferlerin b\u00f6ylece \u00e7\u00f6pe at\u0131lmak istenmesidir. Oysa, kan\u0131mca akla ve ahlak de\u011ferlerine uymayan as\u0131l dinsel, \u00f6ted\u00fcnyac\u0131 (ve Brahmanc\u0131l\u0131k\/Hinduculuktaki bi\u00e7imiyle \u00f6teya\u015famc\u0131) inan\u00e7lar, \u00f6zelikle de Tektanr\u0131c\u0131l\u0131kt\u0131r.<\/p>\n

\u015e\u00f6yle ki, d\u00fc\u015f\u00fcnmenin ba\u015f\u0131na bir aksiyom (kan\u0131tland\u0131r\u0131lmaya gerek duyulmayacak kadar a\u00e7\u0131k ger\u00e7ek say\u0131lan inan\u00e7) varl\u0131\u011f\u0131 hakk\u0131nda hi\u00e7bir nesnel, bilimsel kan\u0131t g\u00f6sterilemeyen bir a\u015fk\u0131n\u00f6zne ve \u00f6ted\u00fcnya ya\u015fam\u0131 konmaktad\u0131r. B\u00f6yle bir inan\u00e7 ve bu inan\u00e7la teslim al\u0131nm\u0131\u015f j\u00fcri kar\u015f\u0131s\u0131nda, tart\u0131\u015fma tanr\u0131n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu \u00fczerine \u00e7ekilmedik\u00e7e hi\u00e7bir arg\u00fcman tutunamaz. \u00c7\u00fcnk\u00fc var olmayan\u0131n varl\u0131\u011f\u0131 bir kez kabul edilmi\u015fse, ona y\u00fcklenen herhangi bir nitelik, onunla ba\u011flant\u0131r\u0131lan herhangi bir \u201cdo\u011fru\u201d, herhangi bir \u201cger\u00e7ek\u201d, herhangi bir \u201cde\u011fer\u201d de kabul ettirilmi\u015f olacakt\u0131r. \u00d6yleyse, i\u015fin ba\u015f\u0131nda, varl\u0131\u011f\u0131 kesin olarak bilinmeyene, bildirilmeyene \u201cvar\u201d demek ahlak kavram\u0131yla uyu\u015fmaz.<\/p>\n

Standart ahlak anlay\u0131\u015f\u0131m\u0131zla sorgulayabilece\u011finiz bir insan d\u00fc\u015f\u00fcn\u00fcn: \u201cBabam bu i\u015fin ustas\u0131y\u0131m, bana inan\u201d diyor. \u0130nan\u0131yor, i\u015fi baba o\u011ful onlara veriyorsunuz. Babas\u0131 var m\u0131 yok mu belli de\u011fil. Paray\u0131 pe\u015fin alm\u0131\u015f ama gelip i\u015fi yapan yok. B\u00f6yle bir s\u00f6ze do\u011fru, b\u00f6yle bir ki\u015fiye ahlakl\u0131 denebilir mi? \u201cNe ilgisi var\u201d diyen mi var? \u0130nsanl\u0131k \u00f6rne\u011fin tektanr\u0131c\u0131 inanc\u0131n ba\u015f\u0131ndan beri \u201cmeded ya Allah\u201d diyor, gelen var m\u0131?<\/p>\n

Y\u0131llar \u00f6nce \u201cHiro\u015fima Bombalan\u0131rken Tanr\u0131 Neredeydi?\u201d ba\u015fl\u0131kl\u0131 bir yaz\u0131m yay\u0131nlanm\u0131\u015ft\u0131. Orada \u015f\u00f6yle d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcm. Her \u015feyi bilen, her \u015feyi g\u00f6ren, her \u015feye g\u00fcc\u00fc yeten bir tanr\u0131, \u00f6yle bir bomba ile 200 bin ki\u015finin kavrularak \u00f6ld\u00fcr\u00fclebilece\u011fini bilmez mi? Kalanlar\u0131n \u00e7ocuklar\u0131n\u0131n do\u011fu\u015ftan kanserle d\u00fcnyaya geleceklerini d\u00fc\u015f\u00fcnmez mi? \u015ei\u015fko o\u011flan (\u0130ng. fat boy<\/em>) denen bomba at\u0131ld\u0131ktan sonra bile Tanr\u0131 onu, kendisinin koydu\u011fu do\u011fa yasalar\u0131n\u0131 ask\u0131ya al\u0131p, yere d\u00fc\u015fmeden, s\u00f6zgelimi yere 50 metre kala havada as\u0131l\u0131 durduramaz m\u0131yd\u0131? O zaman, ikincisinin Nagasaki\u2019ye at\u0131lmas\u0131ndan vazge\u00e7ilirdi. Onu havada as\u0131l\u0131 g\u00f6ren sonraki ku\u015faklar (i\u00e7lerinde ben) \u201ctamam\u201d derdik \u201cvarl\u0131\u011f\u0131\u201d ku\u015fkusuz. Bir de istediklerini, binlerce y\u0131l \u00f6ncesinin dinlerinde, mezheplerinde, kitaplarda farkl\u0131 farkl\u0131 aktar\u0131lan s\u00f6zleriyle de\u011fil, g\u00f6kg\u00fcr\u00fclt\u00fcs\u00fc gibi bang\u0131r bang\u0131r konu\u015fmas\u0131yla arac\u0131s\u0131z i\u015fitebilseydik! Ya da varl\u0131\u011f\u0131 her insan\u0131n beyninde 2+2=4 kadar kesin alg\u0131lanabilseydi!<\/p>\n

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Ama b\u00f6yle bir \u015fey olmam\u0131\u015fsa, olmuyorsa, Hiro\u015fima benzeri y\u0131k\u0131mlar insanlar\u0131n yakas\u0131n\u0131 b\u0131rakm\u0131yorsa, insan insan\u0131 diri diri yak\u0131p, derisini diri diri y\u00fczebiliyorsa, tanr\u0131lar, dinler, inan\u00e7lar onlar\u0131 durdurmuyor, durduram\u0131yor demektir. Durdurdu\u011funda bak\u0131n ne oluyor: Tevrat<\/em> \u201cYe\u015fu\u201d kitab\u0131 10\/12-13\u2019te olanlar \u015f\u00f6yle anlat\u0131l\u0131yor: \u201cYe\u015fu [\u0130srailo\u011fullar\u0131n\u0131n sava\u015f\u00e7\u0131 peygamberi] halk\u0131n \u00f6n\u00fcnde … \u015f\u00f6yle seslendi: Dur ey g\u00fcne\u015f Givon \u00fczerinde. Ve ay sen de Ayalon Vadisi\u2019nde.\u201d Halk d\u00fc\u015fmanlar\u0131ndan \u00f6c\u00fcn\u00fc al\u0131ncaya dek g\u00fcne\u015f durdu ay da yerinde kald\u0131. Bu olay Ya\u015far Kitab\u0131\u2019nda da yaz\u0131l\u0131d\u0131r. G\u00fcne\u015f yakla\u015f\u0131k bir g\u00fcn boyunca g\u00f6\u011f\u00fcn ortas\u0131nda durdu… [B\u00f6ylece ortal\u0131k karar\u0131p d\u00fc\u015fmanlar\u0131n ka\u00e7arak kurtulmas\u0131n\u0131 \u00f6nlemi\u015f Rab hepsinin k\u0131l\u0131\u00e7tan ge\u00e7irilmesini sa\u011flam\u0131\u015f] \u201c\u00c7\u00fcnk\u00fc Rab \u0130srail\u2019den yana sava\u015ft\u0131\u201d deniyor.<\/p>\n

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Maddeden ba\u011f\u0131ms\u0131z ruh g\u00f6rd\u00fcn\u00fcz m\u00fc? <\/strong><\/p>\n

Tanr\u0131n\u0131n varl\u0131\u011f\u0131 ve yapt\u0131klar\u0131, yapmad\u0131klar\u0131 \u00f6yk\u00fcleriyle olgular ve do\u011frular kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, yetkin ve hak\u00e7a (adil) bir tanr\u0131n\u0131n varl\u0131\u011f\u0131ndan s\u00f6z etmenin yeri ve gere\u011fi olmasa gerek. Bu, sorunun pratik ya\u015fam ve ahlak ile ilgili y\u00f6n\u00fc. Bir de kuramsal, bilimsel y\u00f6nleriyle ilgili sorunlar\u0131 var. Maddeden t\u00fcmden ba\u011f\u0131ms\u0131z ruhlardan, maddeyle birlikte g\u00f6r\u00fcnmeyen ruhsal (psikolojik) durumlardan bilimsel olarak s\u00f6z edilebilir mi? \u00d6rne\u011fin cinlerin varl\u0131\u011f\u0131ndan, cinlerin i\u00e7ine girdi\u011fi insan davran\u0131\u015flar\u0131ndan, cin \u00e7\u0131karmadan s\u00f6z etmek ne denli ger\u00e7e\u011fe, bilimsel bilgilerimize uygun d\u00fc\u015fer? Ben kendi ad\u0131ma ya\u015fam\u0131m boyunca maddeden ba\u011f\u0131ms\u0131z bir ruh olay\u0131yla kar\u015f\u0131la\u015fmad\u0131m. Ruh denen niteli\u011fe sahip olmayan ta\u015f gibi cans\u0131z, bitki gibi canl\u0131 varl\u0131klarla dolu her yer. Ama madde ile birlikte bulunmayan, maddeden ba\u011f\u0131ms\u0131z tek bir ruh g\u00f6remiyor, g\u00f6steremiyor, alg\u0131layam\u0131yoruz. \u00c7\u00fcnk\u00fc yoklar. Onlar yaln\u0131zca kafam\u0131zda var. Bunun anlam\u0131, o ya da bu ruhun maddeyi, canl\u0131y\u0131 insan\u0131 yarat\u0131p belirlemesi \u015f\u00f6yle dursun, ruh denen karma\u015f\u0131k niteli\u011fin varl\u0131\u011f\u0131n\u0131n s\u0131k\u0131 s\u0131k\u0131ya maddeye, onunla birlikte var, onunla birlikte yok olacak derecede bedene ba\u011fl\u0131, ba\u011f\u0131ml\u0131 oldu\u011fudur.<\/p>\n

Ger\u00e7ekten psikolojide (T\u00fcrk\u00e7esi ruhbilim de\u011fil ruhbilgisi ile kar\u015f\u0131lanmas\u0131 gereken bilgi dal\u0131nda), ruh olgusuyla, ruh olaylar\u0131yla, ruh durumlar\u0131yla anlat\u0131lan nedir, bir bakal\u0131m: Canl\u0131l\u0131k, beslenme, \u00fcreme, duyu, duygu, d\u00fc\u015f\u00fcnme olgular\u0131n\u0131n karma\u015f\u0131k birli\u011fidir. \u00d6yle ki duyu (ac\u0131, tatl\u0131) alg\u0131lama yetisi yitirilmi\u015fse, ruhun bir \u00f6\u011fesi eksilmi\u015ftir. Duyular ile onlar\u0131 de\u011ferlendiren d\u00fc\u015f\u00fcncelerin birli\u011finden olu\u015fan (\u00f6rne\u011fin ac\u0131 biber tur\u015fusundan ho\u015fland\u0131\u011f\u0131n\u0131z\u0131 d\u00fc\u015f\u00fcn\u00fcp s\u00f6yledi\u011finizde i\u00e7inde bulundu\u011funuz) duygu durumlar\u0131n\u0131z\u0131 (Alzheimer hastal\u0131\u011f\u0131nda oldu\u011fu gibi) alg\u0131layam\u0131yorsan\u0131z, ruhun bir \u00f6\u011fesi daha gitmi\u015ftir. Bunlar yan\u0131 s\u0131ra (bitkisel ya\u015fama girilen koma durumlar\u0131ndaki gibi) d\u00fc\u015f\u00fcnemiyorsan\u0131z, beslenemiyorsan\u0131z, \u00fcreyemiyorsan\u0131z ruhunuzdan s\u00f6z edilmesi iyice g\u00fc\u00e7le\u015fir. Beyin \u00f6l\u00fcm\u00fc ile (hatta beden \u00f6l\u00fcm\u00fc ger\u00e7ekle\u015fmeden duyma, duygulanma, d\u00fc\u015f\u00fcnme, kastlara komut g\u00f6nderme i\u015flevlerinin g\u00f6r\u00fclememesiyle) ortada ruh muh kalmaz. Oysa ruha, bedenden ba\u011f\u0131ms\u0131z bir varl\u0131\u011fa inan\u00e7 tam da beden \u00f6l\u00fcm\u00fcnden \u00f6ncesi kadar (son nefesten) sonras\u0131 i\u00e7in s\u00f6z konusu edilmektedir. \u00d6yleyse ruhsal niteliklerin maddeye ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 matemati\u011fe vurulabilecek kesinlikte bilimsel bir ger\u00e7ektir. Demek ki, dinsel ideolojide bilimsel ger\u00e7eklik tepetakla edilmektedir. Tevfik Fikret\u2019in s\u00f6yledi\u011fi gibi, insan putunu kendi yapar, kendi tapar. Yal\u0131n maddeler cans\u0131zd\u0131r. Canl\u0131l\u0131k karma\u015f\u0131k maddelerin niteliklerinden biridir. Maddeden tam ba\u011f\u0131ms\u0131z ruh, maddeyi (evreni) canl\u0131lar\u0131, insan\u0131 yaratan bir yarat\u0131c\u0131 kavram\u0131, insan\u0131n yaratt\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcncedir. Sorun zaten, tanr\u0131n\u0131n varl\u0131\u011f\u0131ndan yoklu\u011fundan \u00e7ok tanr\u0131 inanc\u0131n\u0131n varl\u0131\u011f\u0131nda yoklu\u011funda (s\u0131n\u0131fsal, ideolojik i\u015flevinde) d\u00fc\u011f\u00fcmlenmektedir.<\/p>\n

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Peki, \u201cyarat\u0131c\u0131, yazg\u0131c\u0131 tanr\u0131\u201d kavram\u0131n\u0131 ilk s\u0131n\u0131fl\u0131 toplumlardan beri ya\u015fat\u0131p s\u0131n\u0131fsal \u00e7\u0131karlar\u0131 y\u00f6n\u00fcnde s\u00fcrd\u00fcrenleri anlayabiliyoruz. Ya ki\u015fisel ve s\u0131n\u0131fsal zararlar\u0131na kar\u015f\u0131n bir\u00e7ok insan bu inan\u00e7lar\u0131 nas\u0131l i\u00e7selle\u015ftirilebiliyor, derseniz. Bunun k\u00fclt\u00fcrel gelene\u011fin, ideolojik e\u011fitimin kurban\u0131 olmak gibi toplumsal nedenleri yan\u0131 s\u0131ra bireysel ko\u015fullar\u0131 var. Ya\u015fl\u0131l\u0131kta yo\u011funla\u015fan \u00f6l\u00fcm korkusu bunlardan biri. Ama as\u0131l bireysel kayna\u011f\u0131 \u00e7ocukluk d\u00f6neminde \u00e7ocuk psikolojisinde ve e\u011fitiminde: Annenin \u00e7ocu\u011funa ya\u015fam\u0131 \u00f6\u011fretip e\u011fitmesini ele alal\u0131m. \u00c7ocu\u011fu durdan sustan anlam\u0131yorsa, ya ac\u0131yla ya da \u00f6c\u00fcyle korkutulup ko\u015fulland\u0131rma (kolayc\u0131) yoluna gidilebilmektedir. \u00c7ocuk ise ya\u015fam\u0131, \u00f6nce ki\u015fisel deneyimlerinden \u00e7ok, ana babas\u0131n\u0131n, yeti\u015fkinlerin verdikleri bilgilerle \u00f6\u011frenmektedir. Olanlar\u0131 kendisi de\u011ferlendirebilecek, nas\u0131l davranmas\u0131n\u0131n uygun, do\u011fru olaca\u011f\u0131n\u0131 kendisi d\u00fc\u015f\u00fcn\u00fcp karar verecek durumda de\u011fildir. B\u00fcy\u00fcklerinin dediklerini do\u011fru bulup, onlar\u0131n do\u011fruyu s\u00f6ylediklerine \u201cinanacakt\u0131r.\u201d Yani \u00e7ocukta inanma d\u00fc\u015f\u00fcnmeden \u00f6nce gelir. Ana baba da, \u00f6\u011fretmen de (ilerde y\u00f6neticiler de) b\u00f6yle bir psikolojik e\u011filimin varl\u0131\u011f\u0131n\u0131 yordamlamayla \u00f6\u011frenip onu, \u00e7ocuklar\u0131 denetleyip onlar\u0131 istedikleri bi\u00e7imde yeti\u015ftirmede, iyiye oldu\u011fu kadar (s\u0131n\u0131fl\u0131 toplumda) k\u00f6t\u00fcye kullanabilmektedirler. Dinsel inan\u00e7lar\u0131 ve ideolojiyi bu ba\u011flamda d\u00fc\u015f\u00fcn\u00fcn, g\u00fcc\u00fcn\u00fc ve (olumsuz) etkilerini anlayacaks\u0131n\u0131z.<\/p>\n

Fransa burjuvazisinin \u201ck\u0131v\u0131rtmas\u0131\u201d<\/strong><\/p>\n

Egemen s\u0131n\u0131flar\u0131n hangi durumlarda neler yapabileceklerinin en iyi \u00f6rne\u011fi Devrim s\u0131ras\u0131 ve sonras\u0131 Fransa burjuvazisinin \u201ck\u0131v\u0131rtmas\u0131\u201dd\u0131r. Ger\u00e7ekten, Frans\u0131z Devrimi (1789) \u00f6ncesi, biliyorsunuz, sava\u015f\u00e7\u0131 (toprak sahibi) ve dinci (iman sahibi) soylu kesimler egemen katmanlard\u0131. K\u0131rlarda (yar\u0131 k\u00f6le konumundaki) serfler ile kentlerdeki (\u201cbald\u0131r\u0131\u00e7\u0131plaklar\u201d denen) emek\u00e7iler ise s\u00f6m\u00fcr\u00fclen, y\u00f6netilen katmanlar\u0131 (z\u00fcmreleri) olu\u015fturuyorlard\u0131. Hepsinin birden tanr\u0131n\u0131n kullar\u0131 (k\u00f6leleri) olduklar\u0131na inand\u0131r\u0131lm\u0131\u015flard\u0131. Katmanlar aras\u0131ndaki s\u00f6m\u00fcr\u00fcy\u00fc gizleyip \u00e7\u0131kar farkl\u0131l\u0131klar\u0131n\u0131 \u00f6rterek onlar\u0131 birle\u015ftiren Katolik Kilisesi idi. B\u00f6yle bir yap\u0131da Ha\u00e7l\u0131 Ak\u0131nlar\u0131 (11.-13. y\u00fczy\u0131llar) ve sonras\u0131 geli\u015fen ticaret devrimi (15.-16.y\u00fczy\u0131llar) ile geni\u015fleyip palazlanan (\u00fc\u00e7\u00fcnc\u00fc katman olarak) burjuvazi (kentli kesimler) ekonomik erki ele ge\u00e7irmi\u015fti. Egemen s\u0131n\u0131f konumuna ge\u00e7ebilmek i\u00e7in siyasal erki (y\u00f6netimi) de Devrim ile tekellerine almaya kalkt\u0131lar. Bunun i\u00e7in \u00f6nce k\u0131rl\u0131 emek\u00e7ileri soylu efendilerinin boyunduru\u011fundan kurtarmalar\u0131 gerekti. Bunun i\u00e7in de k\u0131rl\u0131 ve kentli kesimlerin kafalar\u0131n\u0131 tanr\u0131ya kulluktan (dincilerin boyunduru\u011fundan) kurtarmalar\u0131 gerekiyordu.<\/p>\n

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Bu yolda, Devrim s\u0131ras\u0131nda, Kilise topraklar\u0131na el kondu. Devrim yasalar\u0131na uyacaklar\u0131 belgesine imza vermeyen papazlar g\u00f6revden al\u0131nd\u0131. Kilise okullar\u0131 kapat\u0131ld\u0131. Kiliselerde \u201cinsanl\u0131k dini\u201d ad\u0131 alt\u0131nda din ele\u015ftirisi yap\u0131l\u0131p, insan\u0131 y\u00fccelten de\u011ferler savunulmaya ba\u015fland\u0131. Yani y\u00fckselen burjuvazi ateist propaganday\u0131, serfleri, kentli bald\u0131r\u0131\u00e7\u0131plaklar\u0131 dinsel inan\u00e7lar\u0131ndan (dolay\u0131s\u0131yla soylular\u0131n boyunduru\u011fundan) kurtarmada kulland\u0131.<\/p>\n

Ger\u00e7ekten Frans\u0131z devrimcileri bu ama\u00e7la Frans\u0131z Enstit\u00fcs\u00fc i\u00e7inde bir \u00e7al\u0131\u015fma grubu olu\u015fturdular. Ba\u015f\u0131na, bilginin kayna\u011f\u0131n\u0131n (Kutsal Kitap, papazlar\u0131n kafas\u0131 de\u011fil) duyular\u0131m\u0131z ve deneyimlerimiz oldu\u011fu sav\u0131na dayan\u0131lan (\u0130ngiliz ampirizmi benzeri) sensualist felsefeyi benimsemi\u015f bir ayd\u0131n, kafas\u0131 devrimcilerin giyotininden son anda kurtar\u0131lan Destutt de Tracy ad\u0131nda soylu k\u00f6kenli bir bilgin getirildi. Devrimcilerin \u201cd\u00fc\u015f\u00fcncelerin bilimini yapan kimseler\u201d anlam\u0131nda \u201cideolojistler\u201d dedikleri bu \u00e7al\u0131\u015fma grubundan bekledikleri, devrimci e\u011fitim ilkeleri ve e\u011fitim kurumlar\u0131 i\u00e7in \u00f6neriler geli\u015ftirmeleri. Destutt de Tracy \u00e7al\u0131\u015fmalar\u0131n\u0131 (1801\u2019de) Ideologie <\/em>ba\u015fl\u0131kl\u0131 yap\u0131t\u0131nda yay\u0131nl\u0131yor. Durkheim\u2019\u0131n \u201cSosyoloji\u201d kavram\u0131 nas\u0131l \u201ctoplumun bilimi\u201d anlam\u0131na geliyorsa \u201cideoloji\u201d de, benzer bi\u00e7imde, \u00f6nceleri \u201cd\u00fc\u015f\u00fcncenin bilimi\u201d anlam\u0131nda kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Ad\u0131 bile onun insanlar\u0131n dinsel inan\u00e7lara ni\u00e7in kap\u0131ld\u0131klar\u0131, ne t\u00fcr bir e\u011fitimle bilimsel d\u00fc\u015f\u00fcnebilecekleri konusunda odakla\u015f\u0131lan i\u00e7eri\u011fini a\u00e7\u0131klay\u0131c\u0131d\u0131r.<\/p>\n

\u0130deoloji, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn geli\u015ftirilmesi i\u00e7in sosyoloji kadar \u00f6nemli bir bilim dal\u0131 olarak kurulmu\u015ftu. Napolyon d\u00f6neminde olumsuz anlam kazand\u0131r\u0131l\u0131nca lise ders programlar\u0131na konmay\u0131p a\u015fa\u011f\u0131lanmaya ba\u015fland\u0131. Ni\u00e7in? Napolyon \u00f6nceleri, \u00f6teki Frans\u0131z devrimcileri gibi kendilerine \u201cideolojist\u201d denen grubun \u00e7al\u0131\u015fmalar\u0131n\u0131, d\u00fc\u015f\u00fcncelerini ve \u00f6nerilerini g\u00f6klere \u00e7\u0131kar\u0131yordu. Zamanla burjuvazinin gereksinimleri, Fransa politikas\u0131nda s\u0131n\u0131flar aras\u0131 g\u00fc\u00e7 dengeleri de\u011fi\u015fti. Bald\u0131r\u0131\u00e7\u0131plaklar proletaryaya d\u00f6n\u00fc\u015ft\u00fc ve y\u00f6netime kat\u0131lmaktan d\u0131\u015fland\u0131. Avrupa aristokrasisi Frans\u0131z burjuvazisine (\u201ck\u00f6t\u00fc \u00f6rnek olur devrimi bizim burjuvazimize de bula\u015ft\u0131r\u0131r\u201d diye) sald\u0131rd\u0131. Buna kar\u015f\u0131 Frans\u0131z burjuvazisi \u00f6nce savunmada kald\u0131. Sonra, ba\u015far\u0131l\u0131 olunca, \u201ct\u00fcm insanl\u0131\u011f\u0131n \u00f6zg\u00fcrl\u00fck, e\u015fitlik, karde\u015flik de\u011ferleri i\u00e7in sava\u015f\u0131yoruz\u201d propagandas\u0131yla kar\u015f\u0131 sald\u0131r\u0131ya ge\u00e7ti.<\/p>\n

Kilise okullar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131 Napolyon y\u00f6netimi d\u00f6neminde bu ko\u015fullarda g\u00fcndeme getirildi. Napolyon, ideolojistleri \u015fa\u015f\u0131rtan bir kararla a\u00e7\u0131lmas\u0131ndan yana oldu. \u0130deolojistlerin sert ele\u015ftirilerine u\u011frad\u0131. O da ideolojistleri a\u015fa\u011f\u0131 yukar\u0131 \u015f\u00f6yle ele\u015ftirdi: \u201cSize art\u0131k ideolojist de\u011fil (demagog s\u00f6zc\u00fc\u011f\u00fcn\u00fcnkini \u00e7a\u011fr\u0131\u015ft\u0131ran bir anlamla) \u201cideolog\u201d denecek. \u00c7\u00fcnk\u00fc kafalar\u0131n\u0131z havada, ayaklar\u0131n\u0131z Fransa ger\u00e7eklerine basamaz olmu\u015f.\u201d Kim hakl\u0131 ve neydi Fransa ger\u00e7ekleri? \u0130\u00e7eride, emek\u00e7iler (din ele\u015ftirisiyle ve devrim eylemiyle) toprak sahiplerinin ve Kilise\u2019nin elinden kurtar\u0131l\u0131p fabrikalarda toplanm\u0131\u015f. Art\u0131k ele\u015ftirel d\u00fc\u015f\u00fcnmeleri gerekmez, hatta zararl\u0131. Patronlar\u0131n, teknisyenlerin buyruklar\u0131n\u0131 yerine getirebilecek kadar ve getirebilecek bi\u00e7imde e\u011fitilmeleri yeter de artar bile. D\u0131\u015far\u0131da, orduda benzer bir gereksinim var. Verilen komutlara (do\u011fru mu yanl\u0131\u015f m\u0131, yarar\u0131m\u0131za m\u0131 zarar\u0131m\u0131za m\u0131 diye ele\u015ftirmeden) harfi harfine uymalar\u0131, \u201c\u00f6l denmi\u015fse \u00f6lmeleri\u201d beklenir olmu\u015f. Her iki alanda, emek\u00e7ilerin ger\u00e7ekle\u015ftiremeyecek umutlar\u0131n\u0131, mutluluk beklentilerini \u00f6ted\u00fcnyaya ertelemelerini sa\u011flayacak bir inan\u00e7lar dizgesine yeniden gereksinim duyulur. Bu da ailede verilen dinsel e\u011fitimin (liselerde, \u00fcniversitelerde bilimsel e\u011fitim \u015fans\u0131 verilmeyen kesimler i\u00e7in) kiliselerin pazar ayinleri ve Pazar Okullar\u0131 ile desteklenip peki\u015ftirilmesiyle kar\u015f\u0131lanm\u0131\u015f olacakt\u0131r.<\/p>\n

Bu geri d\u00f6n\u00fc\u015f\u00fcn evrelerinin az \u00e7ok kronolojik, kronolojik olmasa bile sistematik (d\u00fc\u015f\u00fcnsel, mant\u0131ksal) s\u0131ras\u0131 \u015f\u00f6yle g\u00f6r\u00fcn\u00fcyor: Ba\u015flang\u0131\u00e7ta izlenen inan\u00e7lar yerine getirilen rasyonel, ele\u015ftirel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn gere\u011fi \u201cdin ele\u015ftirisi\u201d politikas\u0131nda frene bas\u0131l\u0131r. Tart\u0131\u015fma, burjuva ayd\u0131nlar\u0131 aras\u0131nda tanr\u0131n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu, \u201cAteizm\u201d \u00fczerinde yo\u011funla\u015ft\u0131r\u0131l\u0131r. Bir s\u00fcre sonra bu kadar insan inan\u0131yorsa \u201ctanr\u0131 yoktur\u201d diyerek onlar\u0131n kalbini k\u0131rmayal\u0131m. Ama de\u011fil mi ki evrensel insan de\u011ferlerini savunuyoruz \u00e7e\u015fitli kutsal kitaplar\u0131, dinleri, mezhepleri ele\u015ftirmekle yetinelim. Bu ikinci evrede izledikleri, yarat\u0131c\u0131, y\u00f6netici bir tanr\u0131n\u0131n (fabrika sahibinin varl\u0131\u011f\u0131na benzeyen) varl\u0131\u011f\u0131na inan\u0131l\u0131p, onun \u00e7e\u015fitli s\u00f6zc\u00fclerine inan\u0131lmad\u0131\u011f\u0131, Deizm (Teizm de\u011fil) d\u00fc\u015f\u00fcncesidir. \u201cYa \u00e7e\u015fitli dinlerden ve mezheplerden insanlar birbirlerine nas\u0131l davranmal\u0131lar?\u201d sorusunun yan\u0131t\u0131, zamanla \u201cinan\u00e7lara sayg\u0131\u201d politikas\u0131n\u0131 getirmi\u015ftir. (Oysa sayg\u0131n\u0131n inan\u00e7lara, putlara de\u011fil ger\u00e7ek insan \u00f6znelere g\u00f6sterilmesi gerekti\u011fini g\u00f6stermi\u015ftik). Y\u00f6neticiler uyruklara nas\u0131l davranmal\u0131 sorusunun yan\u0131t\u0131 \u201cdin i\u015fleriyle devlet i\u015flerinin kar\u0131\u015ft\u0131r\u0131lmamas\u0131\u201d yani \u201claiklik\u201d politikalar\u0131n\u0131n geli\u015ftirilmesi evresinde verilmi\u015ftir.<\/p>\n

\u2018Din\u2019in k\u00f6keninin sosyo-ekonomisi<\/strong><\/p>\n

Yukar\u0131 Paleolitik uzman avc\u0131 k\u00fclt\u00fcrl\u00fc topluluklar\u0131n muska i\u015flevi g\u00f6rm\u00fc\u015f nesneleri, bir t\u00fcr sanal \u00f6zneler olarak sonraki k\u00fclt\u00fcrlere ge\u00e7irilebilmi\u015flerdir. Onlar\u0131n benzerleriyle asalakl\u0131ktan \u00fcretime ge\u00e7ilmi\u015f topluluklarda (\u00f6rne\u011fin Hac\u0131lar kaz\u0131 yerinden \u00e7\u0131kar\u0131l\u0131p sergilendi\u011fi Anadolu Medeniyetleri M\u00fczesi Neolitik k\u00fclt\u00fcr objeleri vitrininde de) kar\u015f\u0131la\u015fabiliyoruz. Ancak, art\u0131k onlar tar\u0131mc\u0131 topluluklarda, \u00fcretimle a\u015f\u0131lm\u0131\u015f n\u00fcfus darbo\u011faz\u0131yla ilgili objeler olmay\u0131p, verimlili\u011fi topra\u011f\u0131 i\u015fleyen kad\u0131na benzetilen \u201ctoprak ana\u201d simgeleridir. Bu dinsel d\u00fc\u015f\u00fcn\u00fc\u015fe ge\u00e7i\u015f evresinde de tanr\u0131\u00e7a konumuna y\u00fckseltilmi\u015f de\u011fillerdir.<\/p>\n

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Bu noktaya dek geli\u015fen ge\u00e7im ve d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin ba\u015flang\u0131c\u0131nda, biyolojik evrimde erkek di\u015fi farkl\u0131la\u015fmas\u0131na dayanan cinsler aras\u0131 i\u015fb\u00f6l\u00fcm\u00fc vard\u0131r. Erkekler avc\u0131l\u0131k kad\u0131nlar toplay\u0131c\u0131l\u0131k i\u015flerini \u00fcstlenmi\u015flerdir. Son buzul \u00e7a\u011f\u0131n\u0131 izleyen tarihlerde (M\u00d6 10. biny\u0131l – 8. biny\u0131l aras\u0131nda) \u00e7orakla\u015fan Ortado\u011fu b\u00f6lgelerinde, ya\u015fam \u00e7emberini bir y\u0131lda tamamlay\u0131p ertesi y\u0131la tohumlar\u0131n\u0131 d\u00f6kerek ge\u00e7ebilen yaban\u0131l tah\u0131l t\u00fcrleri yayg\u0131nla\u015f\u0131r. Buralardaki topluluklar\u0131n kad\u0131nlar\u0131, \u00f6nce onlar\u0131 dev\u015firerek, sonra \u00e7apalay\u0131p, sulay\u0131p g\u00fcbreleyerek, en sonunda da tohumlar\u0131n\u0131 g\u00f6t\u00fcr\u00fcp sulak yerlere ekerek, insanl\u0131\u011f\u0131 asalak ge\u00e7im bi\u00e7imlerinden \u00fcretici ge\u00e7im bi\u00e7imine ge\u00e7irmi\u015f g\u00f6r\u00fcn\u00fcrler.<\/p>\n

Tar\u0131msal \u00fcretimin sap saman gibi insanlarca yenmeyen art\u0131klar\u0131 erkeklerin bir zamanlar avlad\u0131klar\u0131 hayvanlar\u0131 tutsak tuttuklar\u0131 ah\u0131rlarda beslemeye ba\u015flamalar\u0131yla, yaban\u0131l bitkiler yan\u0131 s\u0131ra yaban\u0131l hayvanlar evcille\u015ftirilmi\u015f olur. Tar\u0131m, ekilen tarlan\u0131n ba\u015f\u0131ndan \u00fcr\u00fcn al\u0131nana dek ayr\u0131lmamay\u0131 gerektirince yerle\u015fik k\u00f6y ya\u015fam\u0131na ge\u00e7ilmi\u015f olur. K\u00f6yler tah\u0131l ambarlar\u0131yla ve a\u011f\u0131l hayvanlar\u0131yla gelecek i\u00e7in ge\u00e7im g\u00fcvenli\u011fi sa\u011flanabilen yerlerdir. \u00c7ift\u00e7i ya\u015fam bi\u00e7imi, sa\u011flad\u0131\u011f\u0131 bu g\u00fcvenlikten dolay\u0131 ilk k\u00f6ylerin \u00e7evresindeki \u00f6zg\u00fcr dola\u015fan avc\u0131 toplay\u0131c\u0131 topluluklar\u0131n da yerle\u015fik ya\u015fama ge\u00e7meye ba\u015flamas\u0131yla h\u0131zla yay\u0131l\u0131r.<\/p>\n

Ancak zamanla (Filistin\u2019den Orta Asya\u2019ya uzanan) yaban\u0131l tah\u0131l habitat\u0131n\u0131n g\u00fcneyinin ve kuzeyinin \u00e7ift\u00e7ili\u011fe pek uygun olmad\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r. G\u00fcneyindeki bozk\u0131rlarda zaman\u0131n \u00e7apa tar\u0131m\u0131yla i\u015flenmeye elveri\u015fli kumlu topraklar vard\u0131r. Ama ya\u011f\u0131\u015f yeterli de\u011fildir. Kuzeyindeki yaylalarda ya\u011f\u0131\u015f yeterlidir ancak toprak, \u00e7apayla i\u015flenemeyecek derecede k\u00f6k salm\u0131\u015f s\u0131k otlarla kapl\u0131d\u0131r. Her iki b\u00f6lgede hayvansal besin \u00fcretimine uygun u\u00e7suz bucaks\u0131z otlaklar uzanmaktad\u0131r. Buralardaki k\u00f6ylerde hayvansal besin \u00fcretimine daha fazla \u00f6nem verilmesi e\u011filimi, yerle\u015fik ya\u015fam\u0131n b\u0131rak\u0131l\u0131p otlaktan otla\u011fa g\u00f6\u00e7ebe \u00e7oban ya\u015fam\u0131na ge\u00e7ilmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r.<\/p>\n

Bu, sonunda devletin ortaya \u00e7\u0131k\u0131\u015f\u0131na varacak topluluklararas\u0131 farkl\u0131la\u015fman\u0131n ba\u015flay\u0131\u015f\u0131 demekti. G\u00f6\u00e7ebe \u00e7oban topluluklar, tar\u0131msal \u00fcretim a\u00e7\u0131klar\u0131ndan dolay\u0131 kendine yetersiz toplumlard\u0131. Ayr\u0131ca otlaklar\u0131n s\u0131n\u0131rlar\u0131 \u00e7izilemeyip basan\u0131n elinde kalmas\u0131 da, \u00e7oban topluluklararas\u0131 s\u00fcrekli sava\u015flara yol a\u00e7mas\u0131 nedeniyle ya\u015famlar\u0131n\u0131n g\u00fcvensiz olaca\u011f\u0131n\u0131 g\u00f6sterir. Hem hayvansal besin \u00fcretimini erkeklerin y\u00f6netmesi, hem otlak ve s\u00fcr\u00fc kapma sava\u015flar\u0131, bu topluluklara sava\u015f\u00e7\u0131 bir ya\u015fay\u0131\u015f bi\u00e7imini getirdi. Yerle\u015fik \u00e7ift\u00e7iler, onlara g\u00f6re, tarlalar\u0131n\u0131 ve ambarlar\u0131n\u0131 korumaya \u00e7al\u0131\u015fan, sava\u015f\u00e7\u0131l\u0131k k\u00fclt\u00fcr\u00fc g\u00f6\u00e7ebelerinki kadar geli\u015fmemi\u015f topluluklar olarak kald\u0131lar.<\/p>\n

Hayvanlar do\u011fada yaban\u0131l durumdayken, otlad\u0131klar\u0131 yerin yak\u0131n\u0131na d\u0131\u015fk\u0131lar\u0131n\u0131 b\u0131raksalar da, s\u00fcrekli devinim i\u00e7inde oralar\u0131 b\u0131rak\u0131p ba\u015fka yerlere giderler. Ama evcil s\u00fcr\u00fcler a\u011f\u0131llarda ve ah\u0131rlarda d\u0131\u015fk\u0131lar\u0131yla birlikte ve birbirlerine s\u00fcrt\u00fcnerek ya\u015famak zorunda b\u0131rak\u0131rlar. Bu ko\u015fullar \u00f6l\u00fcmc\u00fcl salg\u0131n hastal\u0131klar\u0131n h\u0131zla yay\u0131lmas\u0131n\u0131 getirir. T\u00fcm s\u00fcr\u00fcn\u00fcn salg\u0131n hastal\u0131kla yok oldu\u011fu ya da ba\u015fka \u00e7obanlarca ka\u00e7\u0131r\u0131ld\u0131\u011f\u0131, otlaklar\u0131ndan \u00e7\u0131kar\u0131ld\u0131klar\u0131 durumlarda g\u00f6\u00e7ebe \u00e7oban bir toplulu\u011fun insanlar\u0131 her halde a\u00e7l\u0131ktan \u00f6lmeyi beklemeyecektir. Ellerindeki s\u00fcr\u00fc \u00fcr\u00fcnleriyle k\u00f6ylerdeki tar\u0131m \u00fcr\u00fcnlerini takas etmeyi \u00f6nereceklerdir. Kendi gereksinimlerine yetecek kadar hayvansal besin \u00fcretilen k\u00f6yler bu bar\u0131\u015f\u00e7\u0131 al\u0131\u015fveri\u015f ili\u015fkisine pek a\u00e7\u0131k olmayacaklard\u0131r. O zaman sava\u015f\u00e7\u0131 ili\u015fkilere ba\u015fvurulacakt\u0131r.<\/p>\n

Tarih boyunca s\u00fcrecek bir gelene\u011fi ba\u015flatarak k\u00f6ylere sald\u0131racaklard\u0131r. G\u00f6\u00e7ebe \u00e7obanlar ile yerle\u015fik \u00e7ift\u00e7iler aras\u0131 sava\u015f\u00e7\u0131 ili\u015fkilerin birinci ad\u0131m\u0131 \u201ctalan evresidir\u201d. Direnen \u00e7ift\u00e7iler k\u0131l\u0131\u00e7tan ge\u00e7irilecek, ambarlar\u0131 bo\u015falt\u0131lacak, belki tar\u0131msal \u00fcretici kad\u0131nlar\u0131 ka\u00e7\u0131r\u0131lacakt\u0131r. Bunun alt\u0131n yumurtlayan tavu\u011fu bo\u011fazlamak olaca\u011f\u0131 anla\u015f\u0131l\u0131nca ikinci ad\u0131m olarak \u201cya\u011fma evresi\u201d ba\u015flat\u0131lacakt\u0131r. Olabildi\u011fince az \u00fcretici \u00f6ld\u00fcr\u00fcl\u00fcp, beslenmelerine ve tohumlu\u011fa yetecek olan\u0131n \u00f6tesi ya\u011fmalanacakt\u0131r. Devlet kuram\u0131n\u0131 benimsedi\u011fim Oppenheimer, birincisini \u201cay\u0131c\u0131l\u0131k evresi\u201d, ikincisini \u201car\u0131c\u0131l\u0131k evresi\u201d olarak nitelemektedir. G\u00f6\u00e7ebe \u00e7obanlar\u0131n \u00e7ift\u00e7ileri \u00f6teki \u00e7obanlara kar\u015f\u0131 koruma kar\u015f\u0131l\u0131\u011f\u0131nda hara\u00e7 ve vergi bi\u00e7iminde art\u0131 almak amac\u0131yla onlar\u0131n ba\u015f\u0131na bir y\u00f6netici s\u0131n\u0131f olarak yerle\u015fmeleriyle devletin do\u011fmu\u015f olaca\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Bu s\u0131n\u0131fl\u0131 toplumlardan b\u00fcy\u00fck \u00e7apta toplumsal art\u0131 \u00fcrettirme olana\u011f\u0131 sunan Mezopotamya S\u00fcmer topluluklar\u0131nda, Dicle-F\u0131rat vadisinde kanal baraj set gibi su denetleme i\u015flerine giri\u015filmi\u015ftir. Sulama yap\u0131lan, \u00e7iviyaz\u0131l\u0131 tabletlerde \u201cTanr\u0131n\u0131n tarlalar\u0131\u201d olarak nitelenen topraklardan \u201cTanr\u0131n\u0131n evi\u201d denen tap\u0131na\u011fa su gibi akan art\u0131 \u00fcr\u00fcnle, tap\u0131naklar\u0131n \u00e7evresinde olu\u015fan kentlerde ya\u015famaya ba\u015flayan zanaat\u00e7\u0131, tacir, sava\u015f\u00e7\u0131 (asker) dinci gibi kesimler beslenebilmi\u015ftir. \u0130\u00e7 i\u00e7e geli\u015fen olgular olarak s\u0131n\u0131fl\u0131, devletli, kentli e\u015fitsizlik\u00e7i uygar toplumlar\u0131n Mezopotamya\u2019da Dicle ile F\u0131rat k\u0131y\u0131lar\u0131na tespih taneleri gibi dizildikleri (arkeolojik kaz\u0131lardan ve \u00e7\u00f6z\u00fclen \u00e7iviyaz\u0131l\u0131 tabletlerden) ortaya \u00e7\u0131kar\u0131lm\u0131\u015f bulunuyor.<\/p>\n

Farkl\u0131 \u00e7\u0131karlara sahip olabilen s\u0131n\u0131flar\u0131 \u00fcretim s\u00fcreci i\u00e7inde (\u00e7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan, y\u00f6netilen-y\u00f6neten, s\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen olarak) bir arada, birlik i\u00e7inde tutmak i\u00e7in egemen s\u0131n\u0131f\u0131n kolluk g\u00fc\u00e7lerinin kullan\u0131lmas\u0131 her zaman olanakl\u0131 ve yeterli olmayacakt\u0131r. E\u015fitsizlik\u00e7i d\u00fczene (s\u00f6zde) g\u00f6n\u00fcll\u00fc uyulmas\u0131n\u0131 kolayla\u015ft\u0131racak bir ideolojiye (inan\u00e7lar dizgesine) de gereksinim duyulmu\u015f g\u00f6r\u00fcn\u00fcyor. Bu yolda \u201cdinsel ideoloji\u201d, \u00f6l\u00fcnce ruhu ya\u015fat\u0131larak \u00f6znele\u015ftirilen atalarla ilgili mitoslar\u0131n derlenip, mitolojilerde sistemle\u015ftirilmesiyle ba\u015flat\u0131lm\u0131\u015f say\u0131labilir. B\u00f6yle sanal \u00f6znelerin ve tar\u0131mla ilgili \u00f6znele\u015ftirilmi\u015f (toprak, su, g\u00fcne\u015f gibi) do\u011fa g\u00fc\u00e7lerinin (\u00e7al\u0131\u015fmayan egemen s\u0131n\u0131ftan, buyuran y\u00f6neticiden esinlenilerek) a\u015fk\u0131n\u00f6znele\u015ftirilmeleriyle \u201cdinsel a\u015fk\u0131n\u00f6zneler\u201d (tanr\u0131lar) kafada ve s\u00f6zde yarat\u0131lm\u0131\u015f oldular. Ger\u00e7ekten Mezopotamya mitolojisinde tanr\u0131lara ki\u015filik bi\u00e7ilirken onlar\u0131n, toplumdaki k\u00f6le sahibi efendiler gibi \u00e7al\u0131\u015fmay\u0131p k\u00f6leleri \u00e7al\u0131\u015ft\u0131rd\u0131klar\u0131, \u00fcretemeyip k\u00f6lelerin (kullar\u0131n) \u00fcretip tap\u0131na\u011fa getirdikleri adaklarla ve kurbanlarla beslendikleri d\u00fc\u015f\u00fcn\u00fcl\u00fcr. \u00d6yle ki \u00f6nceleri kurbanlar tanr\u0131lara sunuluyordu. Kan\u0131tlar\u0131ndan biri G\u0131lgam\u0131\u015f Destan\u0131<\/em> i\u00e7inde, tufan s\u0131ras\u0131nda biri d\u0131\u015f\u0131nda insanlar yok edildi\u011fi i\u00e7in a\u00e7 kalan tanr\u0131lar\u0131n Nuh\u2019un kendini kurtaran kurban sundu\u011funda tanr\u0131lar\u0131n \u201cete \u00fc\u015f\u00fc\u015fen sinekler gibi\u201d kurban\u0131n ba\u015f\u0131na \u00fc\u015f\u00fc\u015ft\u00fcklerinin yaz\u0131l\u0131 olmas\u0131d\u0131r.<\/p>\n

\u0130ster Sami dillerinde olsun ister Hint-Avrupa dillerinde olsun tanr\u0131lar i\u00e7in (\u0130branice\u2019de ve Arap\u00e7a\u2019da Rab<\/em>, \u0130ngilizce\u2019de Lord<\/em> olarak) \u201cefendi\u201d (k\u00f6le sahibi ve y\u00f6netici) san\u0131 kullan\u0131lmaktad\u0131r. Tanr\u0131lar\u0131n insan efendilerden ve insan y\u00f6neticilerden \u00fcst\u00fcn olduklar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrmek i\u00e7in onlara bir de \u201cyaradan\u201d s\u0131fat\u0131 verilir. Bu yolda bir \u201cYarat\u0131l\u0131\u015f Mitosu\u201d olu\u015fturulmu\u015ftur.<\/p>\n

Yarat\u0131l\u0131\u015f mitosunun elimizdeki \u00e7e\u015fitlemesi Enuma Eli\u015f <\/em>olup \u201cBabil Yarat\u0131l\u0131\u015f Destan\u0131\u201d altba\u015fl\u0131\u011f\u0131yla \u00e7ivi yaz\u0131l\u0131 Sami dilinden \u00e7a\u011fda\u015f Hint-Avrupa dillerine ve oradan T\u00fcrk\u00e7eye \u00e7evrilmi\u015f bulunmaktad\u0131r.<\/p>\n

Bu yap\u0131t\u0131n dinle, dinsel ideolojiyle o ya da bu ama\u00e7la ilgilenen kimselerce kesinlikle okunup incelenmesi gerekir. \u00c7\u00fcnk\u00fc yap\u0131t, ilk uygar, s\u0131n\u0131fl\u0131, e\u015fitsizlik\u00e7i toplumla birlikte yarat\u0131lan dinsel ideolojidir. Bununla kalmaz, k\u00fclt\u00fcrel gelenekle kopyalama yoluyla, S\u00fcmer\u2019in kenttanr\u0131c\u0131l\u0131\u011f\u0131ndan, Mezopotamya\u2019n\u0131n ve Ortado\u011fu\u2019nun \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131na oradan Ortado\u011fu imparatorluklar\u0131n\u0131n ideolojik gereksinimlerine yordamlamayla geli\u015ftirilen bir yan\u0131t olarak (Musevilik, H\u0131ristiyanl\u0131k, M\u00fcsl\u00fcmanl\u0131k evrelerinden ge\u00e7irilerek) g\u00fcn\u00fcm\u00fcze kadar s\u00fcrd\u00fcr\u00fclebilen tektanr\u0131c\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn de kayna\u011f\u0131nda bulunmaktad\u0131r. \u00d6yle ki yoktan yarat\u0131c\u0131, bal\u00e7\u0131ktan bi\u00e7imlendirici [mant\u0131ksal \u00e7eli\u015fki de\u011fil mi?] yazg\u0131c\u0131, yarg\u0131lay\u0131c\u0131 [bir \u00e7eli\u015fki daha] tanr\u0131 anlay\u0131\u015f\u0131 [tohumu de\u011fil fidan\u0131] onda a\u015f\u0131lanm\u0131\u015ft\u0131r. \u0130nsan\u0131n tanr\u0131ya kulluk [k\u00f6lelik] etmesi amac\u0131yla, \u201ctanr\u0131 suretinde\u201d yarat\u0131ld\u0131\u011f\u0131 ilk orada s\u00f6ylenmi\u015ftir. Bal\u00e7\u0131k yontuya \u201cya\u015fam solu\u011fu\u201d (ruh) \u00fcflenerek canland\u0131r\u0131ld\u0131\u011f\u0131 inanc\u0131 [bkz. Kur\u2019an<\/em>, Secde suresi: 7-9\u2019daki \u201c… insan\u0131 \u00e7amurdan yaratm\u0131\u015ft\u0131r … ona kendi ruhundan \u00fcflemi\u015ftir\u201d inanc\u0131) onda ba\u015flat\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan (s\u0131n\u0131fl\u0131) y\u00f6neten-y\u00f6netilen (devletli) e\u015fitsizlik\u00e7i insan ili\u015fkilerinin yeniden \u00fcretilmesini sa\u011flayacak bir kal\u0131p i\u015flevi g\u00f6recek efendi tanr\u0131-kul insan inanc\u0131 orada ekilmi\u015ftir. K\u0131sacas\u0131 tektanr\u0131c\u0131 inanc\u0131n t\u00fcm asal ve bir\u00e7ok bi\u00e7imsel \u00f6\u011fesiyle, ilk uygar toplumla birlikte form\u00fclle\u015ftirilen S\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u2019nun tabletlerde Sami diliyle, \u00e7iviyaz\u0131s\u0131yla kopyalanm\u0131\u015f olarak kaz\u0131larla g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kar\u0131lan Enuma Eli\u015f <\/em>Babil Yarat\u0131l\u0131\u015f Destan\u0131 i\u00e7inde bulunmaktad\u0131r.<\/p>\n

Yarat\u0131l\u0131\u015f \u00f6yk\u00fcs\u00fc Enuma Eli\u015f<\/em>\u2019te \u00f6zetle \u015f\u00f6yle i\u015flenmi\u015ftir: \u201cBa\u015flang\u0131\u00e7ta g\u00f6klerde\u201d tatl\u0131 sular tanr\u0131s\u0131 Apsu ile tuzlu sular tanr\u0131\u00e7as\u0131 Tiamat vard\u0131r. Sular\u0131n\u0131 [\u00e7iftle\u015ferek] birle\u015ftirirler. Kad\u0131nl\u0131-erkekli, \u00e7ifter \u00e7ifter \u00f6teki tanr\u0131lar\u0131n analar\u0131 atalar\u0131 olurlar. Say\u0131lar\u0131 d\u00fczineyi bulur. Onlar\u0131n \u00e7ocuklar\u0131 gen\u00e7 tanr\u0131lar ise yery\u00fcz\u00fcnde vur patlas\u0131n \u00e7al oynas\u0131n ya\u015famaktad\u0131r. \u015eamatalar\u0131 g\u00f6klere \u00e7\u0131kar. Apsu \u201cgece uyuyam\u0131yorum, g\u00fcnd\u00fcz dinlenemiyorum\u201d diye yak\u0131n\u0131r. O\u011flu ve veziri (sis, cemre tanr\u0131) Mummu sel g\u00f6nderip hepsini yok edelim diye ak\u0131l verir. Baba tanr\u0131 \u00f6neriyi benimser. Ana Tanr\u0131\u00e7a kar\u015f\u0131 \u00e7\u0131karsa da s\u00f6z\u00fcn\u00fc ge\u00e7iremez. Tanr\u0131larca karar al\u0131nm\u0131\u015ft\u0131r. Tek yapabilece\u011fi karar\u0131 s\u0131zd\u0131rmakt\u0131r ki haz\u0131rl\u0131kl\u0131 olsunlar. Gen\u00e7 tanr\u0131lar pani\u011fe kap\u0131l\u0131r. \u0130\u00e7lerindeki ba\u015f tanr\u0131 bile tanr\u0131\u00e7a Tiamat ile sava\u015fmay\u0131 g\u00f6ze alamaz. Yeni yetme kent devleti Babil\u2019in koruyucu gen\u00e7 tanr\u0131s\u0131 ben sava\u015f\u0131r\u0131m der (buradan mitosun Mezopotamya\u2019daki kent devletleri aras\u0131 egemenlik sava\u015flar\u0131n\u0131 \u00f6yk\u00fcle\u015ftirdi\u011fi \u00e7\u0131karsanabilir). Ancak Marduk\u2019un bunun i\u00e7in bir ko\u015fulu vard\u0131r. Yazg\u0131 tabletleri kendisine verilmeli ve [ba\u015ftanr\u0131 say\u0131larak] s\u00f6z\u00fc yasa kabul edilmelidir. \u00d6teki kentlerin koruyucu tanr\u0131lar\u0131 bu i\u015fi ba\u015far\u0131p ba\u015faramayaca\u011f\u0131n\u0131 bir \u00f6rnekle g\u00f6stermesini isteyerek Marduk\u2019u s\u0131navdan ge\u00e7irirler. Marduk s\u0131nav\u0131 ge\u00e7er ve Tanr\u0131\u00e7a Tiamat\u2019\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kar. Onu okuyla y\u00fcre\u011finden vurup bedenini ikiye b\u00f6ler yar\u0131s\u0131yla g\u00f6kleri, y\u0131ld\u0131z tanr\u0131lar\u0131, yar\u0131s\u0131yla yerleri yarat\u0131r. Ya\u015fl\u0131 ku\u015fa\u011f\u0131n \u00f6teki tanr\u0131lar\u0131 tutsak al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Mitosun elimize ge\u00e7ebilen tablet par\u00e7alar\u0131nda bulamasak da mitosu d\u00fczenleyen dincilerin teolojik (\u201cdilbilimsel\u201d de\u011fil \u201cdinbilgisel\u201d) bir sorunla kar\u015f\u0131la\u015fm\u0131\u015f olmalar\u0131 gerekir. Tutsaklar\u0131n \u00f6ld\u00fcr\u00fclmeleri tanr\u0131lar\u0131n genelde \u00f6l\u00fcms\u00fcz olduklar\u0131 inanc\u0131n\u0131 sarsacakt\u0131r. \u00d6ld\u00fcrmeyip ba\u011f\u0131\u015flanarak ya\u015famalar\u0131 kar\u015f\u0131l\u0131\u011f\u0131 olarak k\u00f6le k\u0131l\u0131n\u0131p kendilerini tutsak alanlara hizmet etmeleri se\u00e7ene\u011finin s\u00f6ylenip yaz\u0131lmas\u0131n\u0131n da ilerde \u00f6z\u00fcrleri do\u011fabilecektir. O zaman insanlar, \u201cbir tanr\u0131 grubunu \u00f6teki tanr\u0131 grubu besleyip hizmet ediyorsa, bizim tanr\u0131 evine adak g\u00f6t\u00fcr\u00fcp kurban sunmam\u0131za, tanr\u0131n\u0131n evinde tarlalar\u0131nda hizmet etmemize gerek var m\u0131?\u201d diye d\u00fc\u015f\u00fcnebileceklerdir. Mitosta bunlar yazm\u0131yor; benim yorumum. Bu yorumun dayana\u011f\u0131, Enuma<\/em> Eli\u015f<\/em>\u2019in kayna\u011f\u0131ndaki S\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u2019nun g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kar\u0131lan baz\u0131 tablet k\u0131r\u0131klar\u0131nda tutsak tanr\u0131lar\u0131n \u00e7al\u0131\u015fmak istemeyip ayaklanmak \u00fczere olduklar\u0131n\u0131n yaz\u0131l\u0131 bulunmas\u0131.<\/p>\n

Her neyse, Babil ve S\u00fcmer yarat\u0131l\u0131\u015f mitoslar\u0131 harmanlanarak \u00f6zetlenirse sorun, bir \u00e7\u00f6z\u00fcm \u00f6nermesi i\u00e7in S\u00fcmer\u2019in ve insanl\u0131\u011f\u0131n ilk kenti, ilk devleti olan Eridu\u2019nun koruyucusu sular tanr\u0131s\u0131 bilge Enki\u2019ye g\u00f6t\u00fcr\u00fcl\u00fcr. Enki \u00e7\u00f6z\u00fcm\u00fc, tutsak tanr\u0131lar yerine tanr\u0131lara hizmet edecek bir canl\u0131n\u0131n yarat\u0131lmas\u0131 \u00f6nerisiyle bulur. \u00d6neri kabul edilir. G\u00f6rev do\u011fum tanr\u0131\u00e7as\u0131 Ninmah\u2019a verilir. Tanr\u0131\u00e7a kafas\u0131na bir tanr\u0131 imgesi d\u00fc\u015f\u00fcr\u00fcr. Elini enginin derinlerine dald\u0131r\u0131r. \u00c7\u0131kard\u0131\u011f\u0131 bal\u00e7\u0131\u011fa kafas\u0131ndaki tanr\u0131ya benzer bir bi\u00e7im vererek insan\u0131 [ilerde Tevrat<\/em>\u2019ta, Yarat\u0131l\u0131\u015f b\u00f6l\u00fcm\u00fcnde \u201ctanr\u0131 benzeri\u201d denecek bi\u00e7imde] yapar. Burnuna ya\u015fam solu\u011fu \u00fcflenmesiyle [Kur\u2019an<\/em>\u2019a Secde Suresi 7-9\u2019da\u00a0 \u201cRuh \u00fcf\u00fcrd\u00fc kendi ruhundan\u201d denecek i\u015flemle] insan yarat\u0131lm\u0131\u015f olur. Ve insana tanr\u0131lara hizmet=k\u00f6lelik=kulluk etme g\u00f6revi y\u00fcklenir. K\u0131sacas\u0131 insan\u0131n yap\u0131l\u0131\u015f, yarat\u0131l\u0131\u015f amac\u0131, varl\u0131k nedeni [Kur\u2019an, <\/em>Zariyat 56: \u201cBiz insan\u0131 ve cinleri ancak bize kulluk etmesi i\u00e7in yaratt\u0131k\u201d bi\u00e7imini alacak deyi\u015fle] tanr\u0131ya kulluk etmektir.<\/p>\n

Efendi tanr\u0131 – kul insan aras\u0131 e\u015fitsizlik\u00e7i (k\u00f6leci) ili\u015fki kal\u0131b\u0131, e\u015fitsizlik\u00e7i ili\u015fkilerin aklan\u0131p, yeniden \u00fcretilip tanr\u0131lar\u0131n ortakl\u0131kta g\u00f6r\u00fcnmedi\u011fi ko\u015fullarda, tanr\u0131lar\u0131n\/tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekilleri olduklar\u0131na inan\u0131lan peygamberlere, halifelerine, tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekili say\u0131lan y\u00f6neticilere, kendilerinin tap\u0131naklarda tanr\u0131n\u0131n i\u015flerini y\u00fcr\u00fcten kahyalar\u0131, s\u00f6zc\u00fcleri olduklar\u0131n\u0131 kabul ettirmi\u015f dincilere (din adamlar\u0131na) ve tanr\u0131 gibi efendi (Arap\u00e7a ve \u0130branicede Rab<\/em>, \u0130ngilizcede Lord<\/em>) say\u0131lan k\u00f6le sahibi egemen s\u0131n\u0131f insanlar\u0131na hizmete yarayacakt\u0131r.<\/p>\n

Tanr\u0131 bu, kul bu, din bu\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"

Efendi tanr\u0131 – kul insan aras\u0131 e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131, e\u015fitsizlik\u00e7i ili\u015fkilerin aklan\u0131p, yeniden \u00fcretilip tanr\u0131lar\u0131n ortakl\u0131kta g\u00f6r\u00fcnmedi\u011fi ko\u015fullarda, tanr\u0131lar\u0131n\/tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekilleri olduklar\u0131na inan\u0131lan peygamberlere, halifelerine, tanr\u0131n\u0131n yery\u00fcz\u00fcndeki vekili say\u0131lan y\u00f6neticilere, kendilerinin tap\u0131naklarda tanr\u0131n\u0131n i\u015flerini y\u00fcr\u00fcten kahyalar\u0131, s\u00f6zc\u00fcleri olduklar\u0131n\u0131 kabul ettirmi\u015f dincilere ve tanr\u0131 gibi efendi say\u0131lan k\u00f6le sahibi egemen s\u0131n\u0131f insanlar\u0131na hizmete yarayacakt\u0131r. Tanr\u0131 bu, […]<\/p>\n","protected":false},"author":492,"featured_media":23203,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[157,38,224],"tags":[839,229,1689,430],"class_list":["post-23197","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-120-sayi","category-dergi-sayilari","category-din-ve-dinler-tarihi","tag-devlet","tag-din","tag-koken","tag-toplum"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23197","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=23197"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23197\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/23203"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=23197"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=23197"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=23197"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}