{"id":23474,"date":"2015-04-15T15:42:12","date_gmt":"2015-04-15T12:42:12","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=23474"},"modified":"2018-04-17T16:26:19","modified_gmt":"2018-04-17T13:26:19","slug":"din-felsefe-insan-devrim","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/04\/15\/din-felsefe-insan-devrim","title":{"rendered":"Din, felsefe, insan, devrim"},"content":{"rendered":"

Y\u00fczy\u0131llar \u00f6ncesinden Seneca\u2019n\u0131n so\u011fukkanl\u0131 s\u00f6zleri, durulu\u011fu ve yal\u0131nl\u0131\u011f\u0131 ile etkilerken ger\u00e7ekli\u011fiyle kan donduruyor: \u201c<\/em>Din, halk taraf\u0131ndan \u2018do\u011fru\u2019, bilge insanlar taraf\u0131ndan \u2018sahte\u2019 ve y\u00f6neticiler taraf\u0131ndan \u2018kullan\u0131\u015fl\u0131\u2019 kabul edilir.\u201d Napolyon Bonapart, en az Seneca\u2019n\u0131nki kadar yal\u0131n bir ifadeyle, ekliyor: \u201cDin insanlar\u0131 sakin ve sessiz tutman\u0131n en m\u00fckemmel yoludur. Yoksullar\u0131n zenginleri \u00f6ld\u00fcrmesini \u00f6nleyen dindir.\u201d<\/em><\/p>\n

Engels\u2019in \u201cher \u015feyin kendi varl\u0131\u011f\u0131n\u0131 ak\u0131l kar\u015f\u0131s\u0131nda savunmak ya da t\u00fcm varolu\u015f iddialar\u0131ndan vazge\u00e7mek zorunda kald\u0131\u011f\u0131n\u0131\u201d s\u00f6yleyerek anlatt\u0131\u011f\u0131 Ayd\u0131nlanma d\u00f6neminde, pek \u00e7ok filozof gibi D\u2019Holbach da dinin bu s\u0131navdan ge\u00e7emedi\u011fini en a\u00e7\u0131k bir dille s\u00f6yleyenlerdendi. Dinlerin korkutucu tanr\u0131lar\u0131, D\u2019Holbach\u2019a g\u00f6re, tepelerine s\u00fcrekli felaketler ya\u011fd\u0131ran bir evrenin s\u0131rlar\u0131na ak\u0131l erdiremeyen, deh\u015fete d\u00fc\u015fm\u00fc\u015f insanlar\u0131n hayal \u00fcr\u00fcn\u00fcyd\u00fc. Din, hem felaketleri hem de do\u011fan\u0131n d\u00fczenini bu tanr\u0131lara ba\u015fvurarak a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yordu. Man\u00fcfakt\u00fcr ve mekanik birbirini h\u0131zla geli\u015ftirirken, o g\u00fcne dek ruha ya da tanr\u0131ya atfedilen hareketin maddenin bir \u00f6zelli\u011fi oldu\u011fu d\u00fc\u015f\u00fcncesi geni\u015f halk y\u0131\u011f\u0131nlar\u0131na olmasa da, d\u00f6nemin bilimsel u\u011fra\u015flar\u0131n\u0131 takip edenler aras\u0131nda kabul g\u00f6rm\u00fc\u015ft\u00fc ve D\u2019Holbach, \u201cBir tanr\u0131 olmadan do\u011fan\u0131n a\u00e7\u0131klanamayaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsunuz, \u00f6yle mi? Bu demektir ki, \u00e7ok az anlayabildi\u011finiz bir \u015feyi a\u00e7\u0131klamak i\u00e7in, hi\u00e7 anlamad\u0131\u011f\u0131n\u0131z bir ilk nedene ihtiya\u00e7 duyuyorsunuz.\u201d diyordu. Ancak D\u2019Holbach\u2019\u0131n kavgas\u0131 dinin, yaln\u0131zca bilimsel d\u00fc\u015f\u00fcnceye ve akla sald\u0131ran y\u00f6n\u00fc olmad\u0131. D\u2019Holbach\u2019\u0131n, dine kar\u015f\u0131 kavga vermesinin en b\u00fcy\u00fck nedeni, dinin insan\u0131 \u201ctiranlar\u0131n mutlak iktidar\u0131na\u201d teslim etmesiydi.<\/p>\n

K\u00f6leli\u011fini seven k\u00f6le<\/strong><\/p>\n

20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda d\u00fczenin ac\u0131mas\u0131zl\u0131\u011f\u0131n\u0131 romanlar\u0131na \u00fcrpertici bir \u201cger\u00e7eklikle\u201d ta\u015f\u0131yan Aldous Huxley, tiranl\u0131\u011f\u0131n, \u201czorlanmaya ya da bask\u0131 uygulanmas\u0131na gerek duymayan \u00e7\u00fcnk\u00fc k\u00f6leliklerini seven k\u00f6lelerden\u201d olu\u015ftu\u011funu s\u00f6ylerken, D\u2019Holbach gibi pek \u00e7ok filozofun, din ile birincil kavga nedenlerini de a\u00e7\u0131\u011fa vurmu\u015f oluyordu. \u00c7\u00fcnk\u00fc dinler, Ayd\u0131nlanma d\u00f6nemi Ansiklopedistler\u2019inin s\u0131kl\u0131kla vurgulad\u0131\u011f\u0131 gibi insanlar\u0131 birbirlerine kar\u015f\u0131 \u201cbarbarca eylemlere te\u015fvik ederek tiranl\u0131\u011f\u0131 onaylamakla\u201d ya da krallara tanr\u0131n\u0131n yery\u00fcz\u00fcndeki temsilcisi rol\u00fcn\u00fc vererek mutlak bir s\u00f6m\u00fcr\u00fc iktidar\u0131n\u0131 desteklemekle kalm\u0131yor, insan\u0131 her bak\u0131mdan \u201ck\u00fc\u00e7\u00fclt\u00fcyor\u201d ve her \u015feyden \u00f6te, kendi g\u00f6z\u00fcnde k\u00f6lele\u015ftiriyordu.<\/p>\n

\u2018Titreyen \u00f6l\u00fcml\u00fcler kitlesi\u2019<\/strong><\/p>\n

Roma d\u00f6neminin b\u00fcy\u00fck filozofu Lucretius, kendi d\u00f6neminin dinini korku salmakla, \u201ctitreyen bir \u00f6l\u00fcml\u00fcler kitlesi\u201d yaratmakla su\u00e7luyordu; bu s\u00fcrekli korkunun insan\u0131 \u201cy\u0131lg\u0131ya\u201d mahkum etti\u011finin alt\u0131n\u0131 \u00e7iziyordu. Lucretius, d\u00fcnyay\u0131 tanr\u0131lar\u0131n yaratt\u0131\u011f\u0131na da y\u00f6netti\u011fine de kar\u015f\u0131 \u00e7\u0131kan Epikuros\u2019a yazd\u0131\u011f\u0131 \u00f6vg\u00fc dolu dizelerde \u015f\u00f6yle diyordu: \u201cG\u00f6zleri \u00f6n\u00fcnde, insan hayat\u0131 ac\u0131nas\u0131 bir durumda yerlere uzanm\u0131\u015f, g\u00f6k y\u00fcceltilerinden i\u011fren\u00e7 g\u00f6r\u00fcn\u00fcml\u00fc y\u00fcz\u00fcn\u00fc ve di\u015flerini g\u00f6steren dinin a\u011f\u0131rl\u0131\u011f\u0131 alt\u0131nda yat\u0131yordu. \u0130lk kez bir Grek, bak\u0131\u015flar\u0131n\u0131 kald\u0131r\u0131p ona dikmeye cesaret etti; kar\u015f\u0131 koymay\u0131 ilk olarak o g\u00f6ze ald\u0131. Ne tanr\u0131lar \u00fcst\u00fcne anlat\u0131lan \u015feyler, ne onlar\u0131n y\u0131ld\u0131r\u0131mlar\u0131, ne de g\u00f6ky\u00fcz\u00fcn\u00fcn \u00f6fkeli homurtusu durdurabildi onu\u2026 S\u0131ms\u0131k\u0131 kapanm\u0131\u015f do\u011fa kap\u0131lar\u0131n\u0131n \u00e7at\u0131rdad\u0131\u011f\u0131n\u0131 ilk olarak o i\u015fitti\u2026 Ve bu zafer bizi g\u00f6ksel g\u00fc\u00e7lerle e\u015fitledi.\u201d Bug\u00fcn insanl\u0131k bir kez daha dine bo\u011fulmak istenirken pek el \u00fcst\u00fcnde tutulan \u201ckutsala sayg\u0131\u201d dayatmas\u0131, zaman\u0131nda filozoflar taraf\u0131ndan ciddiye al\u0131nm\u0131\u015f olsayd\u0131, bug\u00fcn bildi\u011fimiz felsefe tarihinden s\u00f6z etmemiz imkans\u0131z olurdu.<\/p>\n

Lucretius, din egemenli\u011finde insan hayat\u0131n\u0131n \u201cac\u0131nas\u0131\u201d oldu\u011funu s\u00f6yl\u00fcyor ve \u201cdi\u015flerini g\u00f6steren dinin\u201d kar\u015f\u0131s\u0131nda korkuyla yatmakta olan insan\u0131 aya\u011fa kalkmaya, y\u00fcr\u00fcmeye, ko\u015fmaya, kendi zihninin tasar\u0131mlar\u0131 olan tanr\u0131lara teslim etti\u011fi g\u00f6ky\u00fcz\u00fcne uzanmaya ve kendine sayg\u0131s\u0131n\u0131 yeniden kazanmaya \u00e7a\u011f\u0131r\u0131yordu.<\/p>\n

Zay\u0131f insan<\/strong><\/p>\n

Engels\u2019in \u201cHepimiz Feuerbach\u00e7\u0131 olduk\u201d s\u00f6z\u00fc \u00fcnl\u00fcd\u00fcr; Feuerbach, materyalizmin izinde, din insan\u0131n \u201c\u00e7ocuk\u00e7a halidir\u201d diyordu. H\u0131ristiyanl\u0131\u011f\u0131n \u00d6z\u00fc<\/em> adl\u0131 eserinde, t\u00fcm dinlerin \u00f6z\u00fcn\u00fc \u00e7\u0131karmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131; vard\u0131\u011f\u0131 sonu\u00e7, dinin insan\u0131n kendisiyle ahengini yok etti\u011fi oldu. Feuerbach, dinin insan\u0131n kendine bak\u0131\u015f\u0131n\u0131 nas\u0131l bozdu\u011funu \u015fu s\u00f6zlerle anlatt\u0131: \u201cTanr\u0131 sonsuzdur ve insan sonlu; Tanr\u0131 m\u00fckemmeldir ve insan kusurludur; Tanr\u0131 ebedidir, insan ge\u00e7ici; Tanr\u0131 \u2018her \u015feye kadir\u2019dir ve insan zay\u0131ft\u0131r; Tanr\u0131 kutsal ve insan g\u00fcnahkard\u0131r\u201d. S\u0131n\u0131rl\u0131, kusurlu, ge\u00e7ici, zay\u0131f ve g\u00fcnahkar; dinin insan\u0131 i\u015fte budur; g\u00fcvensiz ve yetinmecidir.<\/p>\n

\u2018B\u00fcy\u00fck \u00e7ocuklar yata\u011fa\u2019<\/strong><\/p>\n

\u00c7ocukluk benzetmesini, Schopenhauer\u2019da da buluruz. Schopenhauer, \u201cLiderler, ba\u015fka \u00e7areleri kalmad\u0131\u011f\u0131 zaman dini b\u00fcy\u00fck \u00e7ocuklar\u0131n\u0131 yata\u011fa g\u00f6ndermek i\u00e7in kullan\u0131r ve o y\u00fczden bu kadar desteklerler\u201d der, \u201cDinler ate\u015fb\u00f6cekleri gibidir: parlayabilmek i\u00e7in karanl\u0131\u011fa gereksinim duyarlar. Belli oranda bir cehalet herhangi bir dinin var olabilmesi i\u00e7in gerekli ko\u015ful, onu ya\u015fatacak ara\u00e7t\u0131r. Otoriteden ba\u015fka hi\u00e7bir \u015feye dayanmayan dini kurallar, mucizeler, vahiyler, dinler \u015f\u00fcphesiz insano\u011flunun sadece \u00e7ocukluk d\u00f6nemine uygun k\u0131sa-vadeli destekler. Ve kabul edilmeli ki insan \u0131rk\u0131, t\u00fcm tarihi ve fiziksel verilere bakarsak, \u015fu an 60 ya\u015f\u0131nda bir adam\u0131n 100 kat\u0131ndan daha ya\u015fl\u0131 de\u011fil ve h\u00e2l\u00e2 \u00e7ocuklu\u011funu ya\u015f\u0131yor.\u201d 21. y\u00fczy\u0131lda bizler, bu a\u00e7\u0131dan, Schopenhauer\u2019\u0131n anlatt\u0131\u011f\u0131 durumun \u00e7ok da ilerisinde de\u011filiz; ancak Schopenhauer\u2019\u0131n, isyan\u0131nda, insanl\u0131\u011f\u0131n bu \u201c\u00e7ocuk\u00e7a\u201d halden neden \u00e7\u0131kamad\u0131\u011f\u0131n\u0131n ba\u015fat nedenini g\u00f6rebiliyoruz.<\/p>\n

Ku\u015fkusuz, ilk s\u00f6yleyen Schopenhauer de\u011fildir ve y\u00fczy\u0131llar \u00f6ncesinden Seneca\u2019n\u0131n so\u011fukkanl\u0131 s\u00f6zleri, durulu\u011fu ve yal\u0131nl\u0131\u011f\u0131 ile etkilerken ger\u00e7ekli\u011fiyle kan donduruyor: \u201cDin, halk taraf\u0131ndan \u2018do\u011fru\u2019, bilge insanlar taraf\u0131ndan \u2018sahte\u2019 ve y\u00f6neticiler taraf\u0131ndan \u2018kullan\u0131\u015fl\u0131\u2019 kabul edilir.\u201d Napolyon Bonapart, en az Seneca\u2019n\u0131nki kadar yal\u0131n bir ifadeyle, ekliyor: \u201cDin insanlar\u0131 sakin ve sessiz tutman\u0131n en m\u00fckemmel yoludur. Yoksullar\u0131n zenginleri \u00f6ld\u00fcrmesini \u00f6nleyen dindir.\u201d<\/p>\n

S\u0131n\u0131f m\u00fccadelesinde laiklik<\/strong><\/p>\n

Meslier\u2019nin, \u201c\u0130nsanl\u0131k ancak son kral son papaz\u0131n ba\u011f\u0131rsaklar\u0131yla bo\u011fazland\u0131\u011f\u0131nda kurtulacakt\u0131r\u201d s\u00f6z\u00fc \u00e7arp\u0131c\u0131l\u0131\u011f\u0131yla, okuyan herkesin zihnine kaz\u0131lm\u0131\u015ft\u0131r; bir elimizde Napolyon ve bir elimizde Meslier, en a\u00e7\u0131k \u015fekliyle ortaya koyuyor: Din, ve tersinden laiklik m\u00fccadelesi, s\u0131n\u0131f m\u00fccadelesinin par\u00e7as\u0131d\u0131r ve can al\u0131c\u0131 \u00f6nemde bir par\u00e7ad\u0131r.<\/p>\n

T\u00fcrkiye\u2019de AKP\u2019yi iktidara getirmek ve iktidarda tutabilmek i\u00e7in var\u0131n\u0131 yo\u011funu ve ku\u015fkusuz T\u00fcrkiye\u2019nin gelece\u011fini ortaya koyan liberal g\u00fcruhun, \u201claiklik tepeden inmecidir\u201d s\u00f6z\u00fcn\u00fc diline dolad\u0131\u011f\u0131n\u0131 biliyoruz. Peki din nas\u0131l ayakta duruyor? Ve Schopenhauer ya da Feuerbach\u2019\u0131n diliyle sorarsak, insanl\u0131k neden \u201c\u00e7ocuk\u00e7a halinden\u201d \u00e7\u0131kam\u0131yor?<\/p>\n

Napolyon, b\u00fcy\u00fck ve g\u00f6rkemli dini t\u00f6renler d\u00fczenlemesi ile \u00fcnl\u00fc idi; \u201cBir din se\u00e7mek zorunda kalsayd\u0131m, tanr\u0131m evrensel bir ya\u015fam verici olarak g\u00fcne\u015f olurdu\u201d da onun s\u00f6z\u00fcd\u00fcr ama \u00fcnl\u00fc b\u00fcy\u00fck t\u00f6renlerini g\u00fcne\u015f i\u00e7in de\u011fil, inanmad\u0131\u011f\u0131 Katoliklerin Tanr\u0131s\u0131 i\u00e7in d\u00fczenliyordu.<\/p>\n

Burjuvazinin dine d\u00f6n\u00fc\u015f\u00fc<\/strong><\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, Sovyetler Birli\u011fi\u2019nde Sosyalizmin \u00c7\u00f6z\u00fcl\u00fc\u015f\u00fc<\/em> kitab\u0131nda pek isabetli anlat\u0131yor: \u201cBelki de hi\u00e7bir devrim, Frans\u0131z Devrimi kadar din kar\u015f\u0131t\u0131 bir felsefeye dayanmad\u0131; Frans\u0131z devrimcileri pazar ayinlerini kald\u0131rabilmek i\u00e7in haftay\u0131 yedi g\u00fcnden on g\u00fcne \u00e7\u0131kard\u0131lar. Bu, din kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n en sembolik g\u00f6stergelerinden birisidir; Frans\u0131z Devrimi\u2019nde, sosyalist devrimde aranan \u00fc\u00e7 kar\u015f\u0131tl\u0131ktan, aile, din ve m\u00fclkiyet kar\u015f\u0131tl\u0131klar\u0131ndan birisi, dinsizlik, son derece yo\u011fun bir bi\u00e7imde yer al\u0131yor. M\u00fclkiyet kar\u015f\u0131tl\u0131\u011f\u0131, asillerin ve ruhban s\u0131n\u0131f\u0131n\u0131n b\u00fcy\u00fck m\u00fclkiyetinedir; k\u00fc\u00e7\u00fck ve orta m\u00fclkiyet Frans\u0131z Devrimi\u2019nde b\u00fcy\u00fck bir kutsall\u0131k kazan\u0131yordu. Napolyon, m\u00fclkiyete dayal\u0131 bir rejimi din olmadan uzun s\u00fcre s\u00fcrd\u00fcrmenin g\u00fc\u00e7l\u00fc\u011f\u00fcn\u00fc g\u00f6rerek, Frans\u0131z Devrimi\u2019nin din kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 h\u0131zla t\u00f6rp\u00fcl\u00fcyor.\u201d<\/p>\n

\u0130taat jenerat\u00f6r\u00fc<\/strong><\/p>\n

S\u00f6m\u00fcr\u00fc d\u00fczenleri, hi\u00e7 ku\u015fkusuz sadece zor ile ayakta duram\u0131yor; Napolyon\u2019un deyi\u015fiyle \u201cs\u00fckunet\u201d ve bunun i\u00e7in de belli \u00f6l\u00e7\u00fcde \u201c\u00f6rg\u00fctl\u00fc cehalet\u201d ve \u201cr\u0131za\u201d her s\u00f6m\u00fcr\u00fc d\u00fczeninin olmazsa olmaz\u0131d\u0131r. S\u00f6m\u00fcr\u00fc d\u00fczeni ayakta kalacaksa, insan\u0131n ve akl\u0131n bozulmas\u0131 elzemdir ve tam da bu nedenle din ile en b\u00fcy\u00fck kavgalar\u0131 vermi\u015f iki grup, devrimciler ile filozoflar, dine bakt\u0131klar\u0131nda her zaman bir b\u00fcy\u00fck \u201ckorku\u201d, \u201ck\u00fc\u00e7\u00fclme\u201d, \u201cbozma\u201d ve \u201citaat\u201d jenerat\u00f6r\u00fc g\u00f6rm\u00fc\u015flerdir.<\/p>\n

Frans\u0131z Ayd\u0131nlanmas\u0131\u2019na giden yolda despotizm kavram\u0131n\u0131 en derinden inceleyenlerden Montesquieu, \u201cmutlak itaat, itaat edenlerin cehaletini \u015fart ko\u015far\u201d diyordu; bir filozof daha ve i\u015fte Schopenhauer\u2019in karanl\u0131\u011f\u0131nday\u0131z. Montesquieu, \u0130ran Mektuplar\u0131<\/em> kitab\u0131nda, d\u00f6nemin sans\u00fcr\u00fcn\u00fc bertaraf edebilmek i\u00e7in despotizmi \u201cMuhammedi din\u201d \u00fczerinden anlatt\u0131; bu dinin egemen oldu\u011fu imparatorluklarda, halk\u0131n, h\u00fck\u00fcmdara kar\u015f\u0131, \u015fa\u015f\u0131rt\u0131c\u0131 \u00f6l\u00e7\u00fcde y\u00fcksek bir h\u00fcrmet ve itaat g\u00f6sterdi\u011fini vurguluyordu. Montesquieu\u2019n\u00fcn g\u00f6z\u00fcnde \u0130slam dini, mutlak itaatin olu\u015fumuna b\u00fcy\u00fck katk\u0131 sa\u011fl\u0131yordu. Devam\u0131 m\u0131, \u201cElle est une crainte ajout\u00e9e \u00e0 la crainte<\/em>\u201d, despotizmde din korkuya korku ilave etme i\u015flevi g\u00f6r\u00fcyordu.<\/p>\n

Dinselle\u015ftirme<\/strong><\/p>\n

Frans\u0131z Devrimi\u2019nde burjuvazi ise kendi devriminden ve laiklikten korkmay\u0131 \u00f6\u011frendi; art\u0131k \u201cdeneyimli\u201d idi. \u201c\u0130taat jenerat\u00f6r\u00fcne\u201d, dine ve dinselle\u015ftirmeye sar\u0131ld\u0131. S\u00f6m\u00fcr\u00fc artt\u0131k\u00e7a dinselle\u015ftirme de artt\u0131. Tekeller ve emperyalizm, dini bir yanda s\u00f6m\u00fcr\u00fc d\u00fczenine, k\u00f6leli\u011fe r\u0131za \u00fcretimi arac\u0131 ve di\u011fer yanda sosyalist blok \u00fclkelerine kar\u015f\u0131 oldu\u011fu kadar kapitalist \u00fclkeler i\u00e7inde y\u00fckselen i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketine kar\u015f\u0131 silah olarak kulland\u0131. Amerika\u2019n\u0131n bir d\u00f6nem pek pop\u00fcler ismi Samuel Huntington\u2019\u0131n, \u201c20. y\u00fczy\u0131l\u0131n sonlar\u0131nda Amerikan ya\u015fant\u0131s\u0131nda g\u00f6r\u00fclen en \u00e7arp\u0131c\u0131 ve beklenmedik geli\u015fmelerden biri, dinin siyaset ve k\u00fclt\u00fcr alan\u0131nda ba\u015fat bir g\u00fc\u00e7 olarak yeniden ortaya \u00e7\u0131kmas\u0131d\u0131r\u201d vurgusu ile T\u00fcrkiye\u2019nin pek yak\u0131ndan tan\u0131d\u0131\u011f\u0131 CIA \u015fefi Graham Fuller\u2019\u0131n \u201cKom\u00fcnizme kar\u015f\u0131 \u0130slam\u2019\u0131 kulland\u0131k\u201d itiraf\u0131 bu ger\u00e7e\u011fin pek basit ifadeleri olarak tarihe ge\u00e7ti.<\/p>\n

\u0130nsanl\u0131k \u201c\u00e7ocuk\u00e7a halinden\u201d \u00e7\u0131kamamaktad\u0131r ve bunun en b\u00fcy\u00fck nedeni, tekeller d\u00fczeninin, dini pompalamak zorunda olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc s\u00f6m\u00fcr\u00fc d\u00fczeni, k\u00f6leli\u011fini sevenler imal edemedik\u00e7e ayakta kalamaz. \u00c7\u00fcnk\u00fc ars\u0131zla\u015fm\u0131\u015f tekellerin, \u201ci\u015fyerinde fazla tedbir aramak Allah\u2019a inanc\u0131 sarsar\u201d hutbelerine inananlara, sendikalar\u0131 ve sosyalistleri d\u00fc\u015fman bilenlere ihtiyac\u0131 vard\u0131r. \u00c7\u00fcnk\u00fc bu d\u00fczenin insanl\u0131ktan \u00e7\u0131km\u0131\u015f insana ihtiyac\u0131 vard\u0131r. AKP\u2019nin \u201cf\u0131trat\u201d\u0131na, Lucretius\u2019un tanr\u0131, kader ve iktidar kar\u015f\u0131s\u0131nda \u201ctitreyen \u00f6l\u00fcml\u00fcler kitlesine\u201d, Feuerbach\u2019\u0131n \u201czay\u0131f ve yetinmeci insan\u0131na\u201d, Schopenhauer\u2019in \u201cb\u00fcy\u00fck \u00e7ocuklar\u0131na\u201d ve\u00a0 \u201ckaranl\u0131\u011f\u0131na\u201d, karanl\u0131\u011f\u0131 korumak i\u00e7in de ayd\u0131nl\u0131k korkusunu ayd\u0131nl\u0131k d\u00fc\u015fmanl\u0131\u011f\u0131na \u00e7eviren \u201ckindar nesillere\u201d ihtiyac\u0131 vard\u0131r.<\/p>\n

\u0130nsan tanr\u0131n\u0131n koltu\u011funa g\u00f6z dikince<\/strong><\/p>\n

19. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda ve 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Rusya\u2019ya damgas\u0131n\u0131 vuran devrimci hareketlerin estirdi\u011fi r\u00fczgar\u0131n Dostoyevski\u2019den Andreyev\u2019e pek \u00e7ok b\u00fcy\u00fck Rus romanc\u0131s\u0131 taraf\u0131ndan \u201cinsan\u0131n tanr\u0131l\u0131\u011fa \u00f6zenmesi\u201d olarak g\u00f6r\u00fclmesini ve mahkum edilmesini pek ilgin\u00e7 ve, bir anlamda, pek yerinde bulmak durumunday\u0131z. Lucretius, \u201cg\u00f6ksel g\u00fc\u00e7lerle e\u015fitlenme\u201d demi\u015fti ve Dostoyevski\u2019nin g\u00f6zleri \u00f6n\u00fcnde yaln\u0131zca \u201cdo\u011fan\u0131n kap\u0131lar\u0131\u201d de\u011fil, insan\u0131n i\u00e7ine hapsedildi\u011fi d\u00fczenin duvarlar\u0131 \u00e7at\u0131rd\u0131yordu; bizler kendi dilimizde \u201cg\u00fcne\u015fi zapt etme\u201d hedefi olarak biliyoruz. Bug\u00fcn\u00fcn\u00fcn ve gelece\u011finin kontrol\u00fcn\u00fc eline alma iddias\u0131ndaki insan, tam da Dostoyevski\u2019nin su\u00e7lad\u0131\u011f\u0131 gibi, kendini \u201cdev aynas\u0131nda g\u00f6r\u00fcr\u201d. Haklar\u0131n\u0131n ve g\u00fcc\u00fcn\u00fcn bilincindedir; dinin \u00e7izdi\u011fi \u201cs\u0131n\u0131rl\u0131, kusurlu, ge\u00e7ici, zay\u0131f ve g\u00fcnahkar, kendine g\u00fcvensiz\u201d yarat\u0131ktan, \u201ck\u00f6leli\u011fine sevdal\u0131 k\u00f6leden\u201d \u00e7ok uzakt\u0131r. Devle\u015fir.<\/p>\n

\u00dcnl\u00fc Eski Rejim ve Devrim<\/em> kitab\u0131nda Alexis de Tocqueville de \u201cCanavar Devrim, \u00f6nce \u00fclke i\u00e7indeki b\u00fct\u00fcn kurumlar\u0131 y\u0131k\u0131yor, Tanr\u0131\u2019y\u0131 bile yerinden etmeye y\u00f6neliyor\u201d yollu yaz\u0131yordu. Sonra m\u0131, \u201cSonra s\u0131n\u0131rlar\u0131n\u0131 ta\u015f\u0131yor, imparatorluklar\u0131 y\u0131k\u0131yor, krallar\u0131 indiriyor ve halklar\u0131 ezerek \u00f6n\u00fcnden s\u00fcr\u00fcyor\u201d. Tocqueville\u2019in s\u00f6zlerinde bir \u00f6l\u00e7\u00fcde, Diderot\u2019nun ba\u015f\u0131n\u0131 \u00e7ekti\u011fi Ansiklopedi<\/em>\u2019yi yasaklayan Savc\u0131 Omer Joly de Fleury\u2019inin de h\u0131n\u00e7 dolu sesini duyar gibiyiz: \u201cDini y\u0131kmak ve halklar\u0131 ba\u011f\u0131ms\u0131zl\u0131k yolunda k\u0131\u015fk\u0131rtmak! \u0130\u015fte Ayd\u0131nlanma!\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Y\u00fczy\u0131llar \u00f6ncesinden Seneca\u2019n\u0131n so\u011fukkanl\u0131 s\u00f6zleri, durulu\u011fu ve yal\u0131nl\u0131\u011f\u0131 ile etkilerken ger\u00e7ekli\u011fiyle kan donduruyor: \u201cDin, halk taraf\u0131ndan \u2018do\u011fru\u2019, bilge insanlar taraf\u0131ndan \u2018sahte\u2019 ve y\u00f6neticiler taraf\u0131ndan \u2018kullan\u0131\u015fl\u0131\u2019 kabul edilir.\u201d Napolyon Bonapart, en az Seneca\u2019n\u0131nki kadar yal\u0131n bir ifadeyle, ekliyor: \u201cDin insanlar\u0131 sakin ve sessiz tutman\u0131n en m\u00fckemmel yoludur. Yoksullar\u0131n zenginleri \u00f6ld\u00fcrmesini \u00f6nleyen dindir.\u201d Engels\u2019in \u201cher \u015feyin kendi […]<\/p>\n","protected":false},"author":766,"featured_media":23475,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[170,224,29],"tags":[229,237,555],"class_list":["post-23474","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-133-sayi","category-din-ve-dinler-tarihi","category-toplum","tag-din","tag-felsefe","tag-insan"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23474","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\/766"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=23474"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23474\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/23475"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=23474"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=23474"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=23474"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}