{"id":25350,"date":"2014-06-01T14:36:21","date_gmt":"2014-06-01T11:36:21","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=25350"},"modified":"2018-05-14T15:21:01","modified_gmt":"2018-05-14T12:21:01","slug":"kul-insan-anlayisinda-kader-kaza-ozgurluk-sorumluluk-ceza-sorunlari","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/06\/01\/kul-insan-anlayisinda-kader-kaza-ozgurluk-sorumluluk-ceza-sorunlari","title":{"rendered":"Kul insan anlay\u0131\u015f\u0131nda kader-kaza, \u00f6zg\u00fcrl\u00fck-sorumluluk-ceza sorunlar\u0131"},"content":{"rendered":"

Dinsel ideolojik hegemonyan\u0131n yo\u011funla\u015fmas\u0131, ona kar\u015f\u0131 ve ondan yana ideolojik sava\u015f\u0131m\u0131 h\u0131zland\u0131rd\u0131. Ortal\u0131kta kader, kaza, tevekk\u00fcl, sab\u0131r, in\u015fallah ma\u015fallah, hamdolsun, Allah\u2019a emanet ol, i\u015fin do\u011fas\u0131, f\u0131trat\u0131, riski gibi s\u00f6zler cirit atmakta. Her insan\u0131n yarat\u0131l\u0131\u015f\u0131yla birlikte \u00f6nceden saptanm\u0131\u015f ya\u015fam s\u00fcresinin sonunu belirten bir yazg\u0131 olarak \u201cecel\u201d inanc\u0131 da bunlardan biridir. Hangi \u00e7a\u011fda? D\u00fcnyan\u0131n hemen her \u00fclkesinde, \u00e7e\u015fitli nedenlerle y\u00fcre\u011fi duran kimselerin (inan\u00e7lara, yakarmalara de\u011fil) bilimsel bilgi ve tekniklere ba\u015fvurularak ya\u015fama geri d\u00f6nd\u00fcr\u00fcld\u00fcklerine tan\u0131k olunan bilim ve ileri teknoloji \u00e7a\u011f\u0131nda! Bilimin, doktorlar\u0131n ad\u0131 bile an\u0131lmadan \u201cAllah\u2019a \u015f\u00fck\u00fcr!\u201d<\/em><\/p><\/blockquote>\n

Burada hemen bir terminoloji tart\u0131\u015fmas\u0131na girilebilir. Bu, yaz\u0131n\u0131n i\u00e7eri\u011fi ve y\u00f6nelimi hakk\u0131nda ipu\u00e7lar\u0131 verecektir. Kader, mitolojide ve edebiyatta da i\u015flenen metafizik bir kavramd\u0131r. Bilimsel de\u011feri yoktur. \u00c7\u00fcnk\u00fc bilimsel anlay\u0131\u015fa g\u00f6re, \u201cneden\u201d zaman i\u00e7inde \u00f6nce gelir; \u201csonu\u00e7\u201d onu izler. Ayr\u0131ca, do\u011fa olaylar\u0131n\u0131n d\u0131\u015f\u0131nda, do\u011fan\u0131n sonucu belirleyici ve insan\u0131nkinden ba\u011f\u0131ms\u0131z kendi ere\u011finin varl\u0131\u011f\u0131na inan\u00e7 bilimsel anlay\u0131\u015f\u0131n d\u0131\u015f\u0131nda kal\u0131r. Kader (yazg\u0131) denilen, bir \u015fey olup bittikten sonra, ge\u00e7mi\u015fe bak\u0131l\u0131p, do\u011fan sonucun ba\u015f\u0131ndan belli ve ka\u00e7\u0131n\u0131lmaz oldu\u011funu s\u00f6ylemektir. Ka\u00e7\u0131n\u0131lmaz oldu\u011fu sonradan de\u011fil \u00f6nceden s\u00f6ylenebilseydi bir anlam\u0131 olurdu. Her \u015fey olup bittikten sonra bir olay, \u00f6rne\u011fin bir do\u011fal afet i\u00e7in \u201cne yap\u0131l\u0131rsa yap\u0131ls\u0131n ka\u00e7\u0131n\u0131lmazd\u0131\u201d demek do\u011frulu\u011fu yanl\u0131\u015fl\u0131\u011f\u0131 kan\u0131tlanamayacak bir sa\u00e7malamad\u0131r. Bilimsel anlay\u0131\u015f sonucun, nedenler olu\u015fmadan g\u00f6r\u00fcl\u00fcp bilinemeyece\u011fi sa\u011fduyusuna dayan\u0131r. \u00c7\u00fcnk\u00fc, s\u00fcrece yeni, \u00f6nceden bilinemeyecek nedenler kar\u0131\u015fabilir. Olay do\u011fmadan \u00f6nce ya da sonra \u201cka\u00e7\u0131n\u0131lmaz\u201d bulmak, ger\u00e7ekli\u011fi -11. tezdeki gibi etkileyip de\u011fi\u015ftirmeye de\u011fil-, olup bitene katlan\u0131p boyun e\u011fmeye yarar. Olsa olsa katlanmay\u0131 kolayla\u015ft\u0131r\u0131r. \u201cSonu\u00e7 nedenlerden \u00f6nce bilinemeyecekse bilimsel \u2018\u00f6ng\u00f6r\u00fc\u2019 nedir?\u201d denecektir. Bilimsel \u00f6ng\u00f6r\u00fc, yazg\u0131c\u0131l\u0131ktan ve bilicilikten (k\u00e2hinlikten) \u00e7ok farkl\u0131 bir \u015feydir. \u0130nsan, bilimci, ara\u015ft\u0131rmac\u0131 istenciyle, ger\u00e7eklikte ya da kafada \u00f6teki nedenlerden yal\u0131tlanm\u0131\u015f belirli nedenlerin, do\u011fa yasalar\u0131 uyar\u0131nca etkile\u015fiminin olas\u0131 sonu\u00e7lar\u0131n\u0131 kestirebilmektir.<\/p>\n

Cans\u0131z do\u011fa olaylar\u0131nda (ger\u00e7ek insan \u00f6zneler onlara kar\u0131\u015fmad\u0131k\u00e7a) sonu\u00e7lar\u0131 nedenler belirler. \u0130nsan-do\u011fa, insan-insan ili\u015fkilerine gelince, kaderin kabul edilip, tevekk\u00fcl\u00fcn (kadere katlanman\u0131n) \u00f6\u011f\u00fctlendi\u011fi durumlarda, ayn\u0131 zamanda olumsuzu (o olay i\u00e7in) olumluya d\u00f6n\u00fc\u015ft\u00fcrebilecek insan eyleminden ya da insan\u0131n sorumlulu\u011fundan s\u00f6z etmek do\u011fru olmaz. Hem i\u00e7inde mant\u0131ksal tutars\u0131zl\u0131k hem de olgusal olanaks\u0131zl\u0131k ta\u015f\u0131yan bir sa\u00e7malama olur.<\/p>\n

F\u0131trat ise, \u201cinsan do\u011fas\u0131\u201d anlam\u0131na gelen bir kavramd\u0131r. Bir i\u015fin (\u00f6rne\u011fin k\u00f6m\u00fcr madencili\u011finin) f\u0131trat\u0131ndan, ancak mecazi anlam\u0131nda s\u00f6z edilebilir. S\u00f6z konusu i\u015fin insan isten\u00e7 (irade) ve eyleminden ba\u011f\u0131ms\u0131z \u201cdo\u011fas\u0131ndan\u201d s\u00f6z etmek, insan sorumlulu\u011funu \u00f6rtmeye, insan eme\u011fini k\u00fc\u00e7\u00fcmsemeye yarar. Ayn\u0131 bi\u00e7imde bir i\u015fin do\u011fas\u0131n\u0131n yazg\u0131 derecesinde ka\u00e7\u0131n\u0131lmaz \u201criskli\u201d oldu\u011funu ileri s\u00fcrmek, onun insan giri\u015fiminden ba\u011f\u0131ms\u0131z riskinden s\u00f6z etmek, giri\u015fimcilerin sorumlulu\u011funu \u00f6rtme ya da hafifletme giri\u015fimi olabilir. Alt\u0131nda b\u00f6yle bir ama\u00e7 yoksa, d\u00fcped\u00fcz yanl\u0131\u015ft\u0131r.<\/p>\n

Hele ya\u015fam\u0131 ka\u00e7\u0131n\u0131lmaz riskler alan\u0131 olarak g\u00f6r\u00fcp g\u00f6stermek, \u00e7o\u011fu durumda, yar\u0131\u015fmac\u0131 kapitalist, belki ayn\u0131 zamanda sosyal Darwinci fa\u015fist bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc bir sanr\u0131d\u0131r. Sanr\u0131 de\u011fil ger\u00e7ekli\u011fin do\u011fru bir betimlemesiyse, b\u00f6yle bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne varm\u0131\u015f ya da onu benimsemi\u015f insan \u00f6znelerin \u00f6rg\u00fctleyip, denetleyip y\u00f6nettikleri d\u00fczenlerin ger\u00e7ekli\u011fidir. (1)<\/p>\n

Dinsel ideolojik hegemonyan\u0131n yo\u011funla\u015fmas\u0131, ona kar\u015f\u0131 ve ondan yana ideolojik sava\u015f\u0131m\u0131 h\u0131zland\u0131rd\u0131. Ortal\u0131kta kader, kaza, tevekk\u00fcl, sab\u0131r, in\u015fallah ma\u015fallah, hamdolsun, Allah\u2019a emanet ol, i\u015fin do\u011fas\u0131, f\u0131trat\u0131, riski gibi s\u00f6zler cirit atmakta. Her insan\u0131n yarat\u0131l\u0131\u015f\u0131yla birlikte \u00f6nceden saptanm\u0131\u015f ya\u015fam s\u00fcresinin sonunu belirten bir yazg\u0131 olarak \u201cecel\u201d inanc\u0131 da bunlardan biridir. Hangi \u00e7a\u011fda? D\u00fcnyan\u0131n hemen her \u00fclkesinde, \u00e7e\u015fitli nedenlerle y\u00fcre\u011fi duran kimselerin (inan\u00e7lara, yakarmalara de\u011fil) bilimsel bilgi ve tekniklere ba\u015fvurularak ya\u015fama geri d\u00f6nd\u00fcr\u00fcld\u00fcklerine tan\u0131k olunan bilim ve ileri teknoloji \u00e7a\u011f\u0131nda! Bilimin, doktorlar\u0131n ad\u0131 bile an\u0131lmadan \u201cAllah\u2019a \u015f\u00fck\u00fcr!\u201d<\/p>\n

Kader kurbanlar\u0131<\/strong><\/p>\n

Bir televizyon program\u0131nda, iki kar\u0131s\u0131n\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc saklamayan birisi, \u201cbizde yalan yok\u201d, diyordu. Art\u0131k ak\u0131lland\u0131\u011f\u0131n\u0131 s\u00f6yleyerek \u00fc\u00e7\u00fcnc\u00fc kez evlenebilmek i\u00e7in st\u00fcdyoda \u00f6nceki e\u015flerinin \u201ckader kurban\u0131\u201d oldu\u011funu s\u00f6yl\u00fcyordu. Rah\u015fan Ecevit aff\u0131yla b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 anlatt\u0131ktan sonra, i\u00e7erde yatt\u0131\u011f\u0131 y\u0131llar i\u00e7in kendisini de \u201ckader kurban\u0131\u201d olarak g\u00f6rd\u00fc\u011f\u00fc, s\u00f6ylediklerinden anla\u015f\u0131l\u0131yordu. \u00dc\u00e7\u00fcn\u00fcn de \u201ckader kurban\u0131\u201d say\u0131lmas\u0131nda, Kader\u2019e inan\u00e7 a\u00e7\u0131s\u0131ndan bir tutars\u0131zl\u0131k yoktu. \u00d6len de \u00f6ld\u00fcren de kader kurban\u0131! B\u00f6yle bir mant\u0131kla, Tanr\u0131\u2019n\u0131n \u00e7izdi\u011fi kaderin ger\u00e7ekle\u015fmesi kar\u015f\u0131s\u0131nda, Tanr\u0131 sorumlu tutulamayaca\u011f\u0131 gibi, \u201ckabahat \u00f6ld\u00fcrende de\u011fil \u00f6lende\u201d denen durumlarda bile, \u00f6len de \u00f6ld\u00fcren de sorumlu tutulamaz.<\/p>\n

Kadere isyan <\/strong><\/p>\n

Bu durumda dine, \u0130slam\u2019a, Kader\u2019e inananlar\u0131n bile tak\u0131nabilecekleri tutum i\u00e7in iki d\u00fc\u015f\u00fcnsel se\u00e7enek vard\u0131r \u00f6nlerinde. Biri, kadere boyun e\u011fip (onu takdir-i ilahi: tanr\u0131sal yazg\u0131 sayarak) katlanmakt\u0131r. \u00d6tekisi, Kader\u2019i yads\u0131y\u0131p, bu inanca ba\u015fkald\u0131rmak. \u0130nanmak yerine d\u00fc\u015f\u00fcnmek, hatta ele\u015ftirel d\u00fc\u015f\u00fcnmek. Olumsuz, haks\u0131z, ac\u0131 verici, \u00f6ld\u00fcr\u00fcc\u00fc sonu\u00e7lar do\u011furan olgular\u0131n ve olaylar\u0131n \u201csorumlular\u0131n\u0131\u201d aramak. Bununla da yetinmeyip, sorumlu g\u00f6r\u00fcnenlerin hangi ko\u015fullarda \u00f6yle davrand\u0131klar\u0131n\u0131 ara\u015ft\u0131rarak olay\u0131n \u201cnedenlerine\u201d inmeye \u00e7al\u0131\u015fmak.<\/p>\n

\u201cBunun ne yarar\u0131 olabilir ki? Olan olmu\u015f, \u00f6len \u00f6lm\u00fc\u015f. Yaralar\u0131 sarmak, ac\u0131lar\u0131 hafifletmeye \u00e7al\u0131\u015fmak varken, yaralar\u0131 ka\u015f\u0131man\u0131n, de\u015fmenin yeri mi?\u201d diyenler \u00e7\u0131kacakt\u0131r, \u00e7\u0131kmaktad\u0131r. Dinsel, ereksellik\u00e7i d\u00fc\u015f\u00fcn\u00fc\u015f al\u0131\u015fkanl\u0131\u011f\u0131 edinmi\u015f (hatta ba\u011f\u0131ml\u0131s\u0131 k\u0131l\u0131nm\u0131\u015f) ki\u015filere do\u011fru gelebilecek bir g\u00f6r\u00fc\u015ft\u00fcr Kader. \u00d6lenlere Tanr\u0131\u2019dan rahmet (ne demekse o?) (2) dilenip defterleri kapat\u0131lacak. Kalanlar, fizyolojik, psikolojik varl\u0131klar\u0131 sakatlam\u0131\u015f da olsa, ya\u015famay\u0131 s\u00fcrd\u00fcrebilmek i\u00e7in d\u00fczenin s\u00fcrd\u00fcr\u00fclmesine yeniden omuz verecekler.<\/p>\n

Sorumlular ve nedenleri ara\u015ft\u0131r\u0131lmal\u0131<\/strong><\/p>\n

Bilimsel, nedensellik\u00e7i sorgulamada ise yaln\u0131zca sorumlular\u0131n (\u00f6\u00e7 al\u0131nmas\u0131 ya da hakk\u0131n, e\u015fitli\u011fin yerine getirilmesi i\u00e7in) bulunmas\u0131 istenmekle yetinilmemektedir. Sorumlular\u0131n konumlar\u0131nda, ko\u015fullar\u0131nda olumsuz sonu\u00e7lar do\u011furan do\u011fal, toplumsal, ki\u015fisel etmenlerin (nedenlerin) anla\u015f\u0131l\u0131p ortaya \u00e7\u0131kar\u0131lmas\u0131na da \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bu bize nedenlerin ortaya \u00e7\u0131kar\u0131l\u0131p do\u011furduklar\u0131 sonu\u00e7lar\u0131n anla\u015f\u0131lmas\u0131nda yarar sa\u011flamaktad\u0131r. \u0130nsana, nedenleri etkileyip de\u011fi\u015ftirerek, beklenmeyip istenmeyen sonu\u00e7lar\u0131n \u00f6nlenmesinin yollar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrecektir. B\u00f6yle bir sorgulama, istenen sonu\u00e7lar\u0131n elde edilebilmesinin yollar\u0131n\u0131 da g\u00f6sterebilecektir.<\/p>\n

YAZGININ A\u015eILMASI<\/strong><\/p>\n

\"\"Bu konuda Machiavelli\u2019nin \u201cyazg\u0131\u201d anlay\u0131\u015f\u0131, yazg\u0131 kalesini, cepheden sald\u0131rmadan, arkas\u0131ndan dolanarak ele ge\u00e7irmenin d\u00fc\u015f\u00fcnsel stratejisini vermektedir (3): Machiavelli, \u00f6nce yazg\u0131n\u0131n d\u00fcnya i\u015fleri \u00fczerinde b\u00fcy\u00fck bir etkisinin oldu\u011funu kabul eder g\u00f6r\u00fcn\u00fcr. Ancak yazg\u0131ya nas\u0131l g\u00f6\u011f\u00fcs gerilece\u011fini a\u00e7\u0131klarken, ona nas\u0131l katlan\u0131laca\u011f\u0131n\u0131 de\u011fil, yazg\u0131n\u0131n nas\u0131l \u201ca\u015f\u0131laca\u011f\u0131n\u0131\u201d anlat\u0131r. Zaman\u0131n\u0131n insanlar\u0131n\u0131n d\u00fcnya i\u015flerini Tanr\u0131\u2019ya, rastlant\u0131ya verip, insan akl\u0131n\u0131n bunlar\u0131 kavray\u0131p de\u011ferlendiremeyece\u011fine inanmalar\u0131n\u0131 ele\u015ftirir. \u201cYazg\u0131ya inanc\u0131 benimsersek [boyun e\u011fersek] istemedi\u011fimiz \u015feylerin olmas\u0131n\u0131 \u00f6nlemek i\u00e7in niye \u00e7abalayal\u0131m? O zaman elimizi kolumuzu ba\u011flay\u0131p, boynumuzu b\u00fck\u00fcp beklememiz gerekmez mi?\u201d demeye varan s\u00f6zler s\u00f6yler. Bundan sonra, insanlar\u0131n olaylar\u0131n gidi\u015fini etkileyebilece\u011fini, \u201ctikel isten\u00e7\u201d (c\u00fczi irade) sahibi oldu\u011fumuzu s\u00f6yleyerek anlatmaya \u00e7al\u0131\u015f\u0131r. \u201cEylemlerimizin yar\u0131s\u0131n\u0131 rastlant\u0131lar y\u00f6netiyorsa, yar\u0131s\u0131n\u0131 biz y\u00f6netiyoruz\u201d diyerek, yazg\u0131n\u0131n rol\u00fcn\u00fc yar\u0131ya indirir. Verdi\u011fi \u00f6rnekte ise, yazg\u0131n\u0131n rol\u00fcn\u00fc ve \u00f6nemini daha da azaltt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz: \u201cRastlant\u0131lar\u0131n k\u00f6r g\u00fcc\u00fc \u00fczerimize bir sel g\u00f6nderiyorsa, sel \u00e7ekildi\u011finde baraj ve set yaparak gelecekte onu \u00f6nlememiz elimizdedir\u201d der.<\/p>\n

Yazg\u0131 inanc\u0131n\u0131n Jeosfer\u2019deki, Biyosfer\u2019deki, Noosfer\u2019deki kaynaklar\u0131<\/strong><\/p>\n

Yazg\u0131 inanc\u0131n\u0131n dayanaklar\u0131n\u0131n do\u011fru kavranmas\u0131 i\u00e7in, cans\u0131z do\u011fada (Jeosfer\u2019de) canl\u0131 do\u011fada (Biyosfer\u2019de) ve insanl\u0131 do\u011fada (Noosfer\u2019de) olaylar\u0131n dinamiklerine ayr\u0131 ayr\u0131 bak\u0131lmal\u0131d\u0131r. (4) Sonra da \u00fc\u00e7\u00fcn\u00fcn toplam, sonul sonucunun ortaya konmas\u0131 gerekir.<\/p>\n

Jeosfer\u2019de<\/strong>: Cans\u0131z do\u011fada yal\u0131n ve kesin nedensellik ba\u011flant\u0131lar\u0131 (determinizm) vard\u0131r. Hi\u00e7 bir \u015fey yoktan var ve vardan yok olmaz. Varolanlar yerinde durmaz. Birbirleriyle (h\u0131zl\u0131 ya da yava\u015f) etkile\u015fim i\u00e7indedirler. Ayn\u0131 nedenler (bir yazg\u0131ym\u0131\u015f gibi) ayn\u0131 sonu\u00e7lar\u0131 do\u011furur. \u00d6rnek: d\u00fcnyan\u0131n neresinde, zaman\u0131n hangi an\u0131nda bulunurlarsa bulunsunlar, Karbon ve Oksijen molek\u00fcllerinin belli ko\u015fullarda kar\u015f\u0131la\u015fmalar\u0131, kar\u015f\u0131la\u015ft\u0131r\u0131lmalar\u0131 (demek ki belli nedenler) belli (ayn\u0131) sonucu do\u011furur. Is\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar ve karbondioksit gaz\u0131 olu\u015fur.<\/p>\n

Biyosfer\u2019de<\/strong>: Ayn\u0131 fiziksel, kimyasal nedensellikler, ama \u00e7ok say\u0131da ve \u00e7ok daha karma\u015f\u0131k olarak i\u015fleyip, canl\u0131l\u0131k durumunu, b\u00fcy\u00fcmeyi ve canl\u0131l\u0131\u011f\u0131n sona ermesi sonu\u00e7lar\u0131n\u0131 do\u011furur. \u0130nsan\u0131n k\u00fclt\u00fcrel evriminin, bilgi birikiminin yeterli olmad\u0131\u011f\u0131 d\u00f6nemlerde canl\u0131lar, cans\u0131z maddelerin (karma\u015f\u0131k \u00f6rg\u00fctl\u00fc bi\u00e7imi olarak de\u011fil) bamba\u015fka nitelikte varl\u0131klar (\u201cyarat\u0131klar\u201d) olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00d6rne\u011fin oksijenin varl\u0131\u011f\u0131 ve i\u015flevi hakk\u0131nda hi\u00e7bir bilginin edinilemedi\u011fi ko\u015fullarda, bo\u011fulan bir kimsenin \u00f6l\u00fcm\u00fc, son soluk veri\u015fle kar\u0131\u015ft\u0131r\u0131larak, maddesiz bir varl\u0131k say\u0131lan \u201cruhun\u201d bedenden ayr\u0131lmas\u0131 olarak g\u00f6r\u00fclebilmi\u015ftir. (5)<\/p>\n

\"\"Ruh kavram\u0131na ula\u015f\u0131ld\u0131ktan sonra, canl\u0131 cans\u0131z b\u00fct\u00fcn varl\u0131klarda (\u00f6zellikle devinim i\u00e7indekilerde) b\u00f6yle bir niteli\u011fin bulundu\u011fu d\u00fc\u015f\u00fcncesiyle, varl\u0131\u011f\u0131n, madde ve ruh olarak ikiye b\u00f6l\u00fcnm\u00fc\u015f bir alg\u0131s\u0131 olu\u015fmu\u015ftur. (6) Bunun \u00fczerine, olaylar\u0131n neden-sonu\u00e7 ili\u015fkisiyle nedenselliklerinin a\u00e7\u0131klanmas\u0131 yerine, erek-sonu\u00e7 bi\u00e7iminde ereksellik\u00e7i a\u00e7\u0131klanmas\u0131 yoluna girilmi\u015ftir. Bu yolda, sonunda en g\u00fc\u00e7l\u00fc, en \u00fcst ve sonul erek aray\u0131\u015f\u0131yla ruh kavram\u0131na ula\u015f\u0131lm\u0131\u015ft\u0131r. Canl\u0131 cans\u0131z t\u00fcm varl\u0131klar\u0131 yaratan, y\u00f6neten, yazg\u0131lar\u0131n\u0131 saptayan bir a\u015fk\u0131n\u00f6zne olarak \u201cTanr\u0131\u201d kavram\u0131na var\u0131lm\u0131\u015ft\u0131r. Tanr\u0131 kavram\u0131na var\u0131l\u0131\u015f\u0131nda, sanal \u00f6znelerin \u00e7al\u0131\u015fmayan efendilere, y\u00f6neten egemenlere benzetilerek ki\u015file\u015ftirildikleri g\u00f6r\u00fclebilir. B\u00f6yle ki\u015file\u015ftirilmelerinde, \u00fcretim d\u00fczenlerinin, \u00fcretim ili\u015fkilerinin, yani s\u0131n\u0131f\u0131, devletli, dinsel ideolojili toplumlar\u0131n etkileri belirleyici olmu\u015ftur.<\/p>\n

Erek-sonu\u00e7 bi\u00e7imindeki ereksellik\u00e7i a\u00e7\u0131klamalar da, sonu\u00e7ta (neden-sonu\u00e7 ili\u015fkisi benzeri) determinist bir niteli\u011fe b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr. \u015e\u00f6yle ki, Yaradan\u2019\u0131n yarat\u0131rken yazd\u0131\u011f\u0131 yazg\u0131dan ka\u00e7\u0131n\u0131lamayaca\u011f\u0131 sonucuna var\u0131lm\u0131\u015ft\u0131r. Bu yolda Noosfer\u2019in (insan\u0131n, toplumlar\u0131n, insanl\u0131\u011f\u0131n simgeler, d\u00fc\u015f\u00fcnceler, istekler ve istemler evreninin) kavranmas\u0131nda, canl\u0131lar evreni olan Biyosfer\u2019den ve bir Biyosfer \u00f6\u011fesi olarak erekli insandan esinlenilmi\u015ftir. Antroposantrik (insanodakl\u0131) konumdan ve antropomorfik (insanbi\u00e7imci) a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, bu ereksellik\u00e7i a\u00e7\u0131klamalar, Biyosfer olaylar\u0131na ters d\u00fc\u015fmeyen bir nitelikte g\u00f6r\u00fcl\u00fcp g\u00f6sterilebilmi\u015ftir.<\/p>\n

Ger\u00e7ekten, evrim kavram\u0131na ve perspektifine sahip olunmad\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcnce ortam\u0131nda, cans\u0131z maddelerin \u00f6rg\u00fctl\u00fc karma\u015f\u0131kla\u015fmas\u0131yla canl\u0131l\u0131k niteli\u011fi kazanmas\u0131, bir \u201cyarat\u0131l\u0131\u015f\u201d olarak alg\u0131lanabilmi\u015ftir. Canl\u0131, ruhun yoktan var edilmesinin \u00fcr\u00fcn\u00fc say\u0131labilmi\u015ftir. \u00d6l\u00fcm ise, yarat\u0131c\u0131n\u0131n her canl\u0131 i\u00e7in \u00f6nceden yazd\u0131\u011f\u0131 ka\u00e7\u0131n\u0131lmaz, de\u011fi\u015ftirilemez bir yazg\u0131 olarak g\u00f6sterilebilmi\u015ftir.<\/p>\n

Yazg\u0131 kavram\u0131n\u0131n olu\u015fmas\u0131nda jeosfer d\u00fczeninin de etkisi olmu\u015ftur. Cans\u0131z do\u011fan\u0131n baz\u0131 yinelenen de\u011fi\u015fmez etkilerinden ka\u00e7\u0131n\u0131lamaz. G\u00fcnd\u00fcz, gece, yaz k\u0131\u015f gibi d\u00f6ng\u00fcsel d\u00fczeninin s\u0131ralar\u0131 de\u011fi\u015ftirilemez. Dolay\u0131s\u0131yla, onlar\u0131n birini \u00f6tekinin izleyece\u011fi, \u00f6nceden bilinebilen olgular\u0131n\u0131n g\u00f6zleminin ve yorumunun yazg\u0131 kavram\u0131n\u0131n olu\u015fmas\u0131na pay\u0131 olsa gerektir. Biyosfer\u2019in yazg\u0131 kavram\u0131na belirleyici etkisinin ise, do\u011fum (\u00fcreme) umudu ile \u00f6l\u00fcm korkusu yoluyla oldu\u011fu besbellidir. \u00d6l\u00fcm\u00fcn ka\u00e7\u0131n\u0131lamazl\u0131\u011f\u0131, tek \u00f6l\u00fcms\u00fcz varl\u0131k varsay\u0131m\u0131 olan Tanr\u0131\u2019n\u0131n yarat\u0131klar\u0131 kullar\u0131 i\u00e7in yazd\u0131\u011f\u0131 yazg\u0131 olarak g\u00f6sterilebilmi\u015ftir. B\u00f6yle g\u00f6sterilebildi\u011fi gibi, do\u011fum ve \u00f6l\u00fcm yazg\u0131c\u0131 bir a\u015fk\u0131n\u00f6znenin varl\u0131\u011f\u0131n\u0131n yads\u0131namaz kan\u0131tlar\u0131 olarak sunulabilmi\u015ftir.<\/p>\n

Noosfer\u2019de ereksellik ve \u201cyazg\u0131\u201d<\/strong><\/p>\n

Gelelim Noosfer alan\u0131nda yazg\u0131 kavram\u0131n\u0131n irdelenmesine: Noosfer (D\u00fc\u015f\u00fcnyuvar) varl\u0131\u011f\u0131n, maddesel ve simgesel ara\u00e7lar yap\u0131p kullanan, ara\u00e7lar\u0131n\u0131 de\u011fi\u015ftirip geli\u015ftirebilen bir canl\u0131 olarak Homo sapiens<\/em> t\u00fcr\u00fcn\u00fcn yery\u00fcz\u00fcnde g\u00f6r\u00fcnmesini izleyen zamandan g\u00fcn\u00fcm\u00fcze dek ge\u00e7en s\u00fcre i\u00e7in kullan\u0131labilecek (\u00f6ncesi i\u00e7in ve insans\u0131z uzamlar i\u00e7in kullan\u0131lamayacak) bir kavramd\u0131r. Varl\u0131\u011f\u0131n, insan isten\u00e7 ve eme\u011finin \u00fcr\u00fcn\u00fc olarak do\u011fan, her t\u00fcrl\u00fc de\u011fi\u015fikli\u011fi ve karma\u015f\u0131kl\u0131\u011f\u0131 i\u00e7eren g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. \u00d6rne\u011fin, bir yayladaki yaban\u0131l otlar ve hayvanlar biyosfer \u00f6\u011fesiyken, ayn\u0131 b\u00f6lge, evcil tah\u0131l ve hayvan t\u00fcrlerinin yeti\u015ftirilmeye ba\u015flanmas\u0131yla noosfer i\u00e7ine al\u0131nm\u0131\u015f olur.<\/p>\n

Noosfer\u2019de varl\u0131\u011f\u0131n, neden-sonu\u00e7 ili\u015fkileri yan\u0131 s\u0131ra, onu a\u015fan bir niteli\u011fiyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z: \u0130ster bir ara\u00e7, ister o arac\u0131n kafalardaki ad\u0131, ister o ara\u00e7la yap\u0131lan bir \u00fcretim, bir i\u015f etkinli\u011fi olsun, maddeler (molek\u00fcller) aras\u0131 neden-sonu\u00e7 ba\u011flant\u0131lar\u0131 (nedensellik) tek ba\u015f\u0131na ve sonucu belirleyici etmen olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Onun yan\u0131 s\u0131ra isten\u00e7 (irade) ve (erek) ama\u00e7 \u00e7evrime (devreye) girmektedir. Sonucu, istencin ve ere\u011fin bir uzant\u0131s\u0131 olarak bilin\u00e7li emek etkinli\u011fi belirlemektedir. \u00d6yleyse Noosfer s\u00f6z konusu oldu\u011funda neden-sonu\u00e7 ba\u011flant\u0131lar\u0131yla birlikte erek-sonu\u00e7 ili\u015fkilerine de bak\u0131lmal\u0131d\u0131r.<\/p>\n

En yal\u0131n ve yak\u0131n (biyolojik gereksinimlerimize yan\u0131t verecek) isteklerden tutun, en y\u00fcksek ve en uzak moral de\u011ferlere dek ula\u015f\u0131lmak istenen her ama\u00e7 \u201cerek\u201d kavram\u0131 i\u00e7ine girer. \u0130nsanlar\u0131n kafas\u0131nda, toplumlar\u0131n g\u00fcndeminde ereklerin olu\u015fmas\u0131, salt neden-sonu\u00e7 ba\u011flant\u0131s\u0131yla a\u00e7\u0131klanamaz. Ger\u00e7ekten, bir duygunun, bir d\u00fc\u015f\u00fcncenin olu\u015fmas\u0131, a\u00e7\u0131klanmas\u0131, aktar\u0131lmas\u0131, nedenselli\u011fi a\u015far. Beyni ve sinir dizgesini olu\u015fturan karma\u015f\u0131k molek\u00fcler, onlar\u0131n aras\u0131ndaki tepkimeler yan\u0131 s\u0131ra, duyu organlar\u0131ndan beyne iletileri, beynin motor odaklar\u0131ndan kaslara devinim komutlar\u0131n\u0131 ta\u015f\u0131yan elektrik ak\u0131mlar\u0131 i\u015fe kat\u0131l\u0131r. Bunlar, molek\u00fcller aras\u0131, molek\u00fcller ile elektronlar aras\u0131 etkile\u015fimleri i\u00e7erir. Hatta bunlardan (\u00e7a\u011fr\u0131\u015ft\u0131rma ve hat\u0131rlamada oldu\u011fu gibi) elektron ak\u0131mlar\u0131 aras\u0131 fizyo\u015fim\u015fik ve biyokimyasal tepkimelerden \u00f6te niteliktedir. Noosfer alan\u0131nda \u00f6nemli, a\u011f\u0131rl\u0131kl\u0131, sonucu belirleyici etmen, art\u0131k molek\u00fcller de\u011fildir. Hatta organlar aras\u0131 ileti\u015fimi sa\u011flayan sinir dizgesi \u00fczerinde cirit atan elektronlar da de\u011fildir. \u00d6ne \u00e7\u0131kan etmen (neden) belli elektron ak\u0131mlar\u0131na kodlanan belli anlamlard\u0131r. \u00d6yleyse denebilir ki Noosfer ayn\u0131 zamanda varl\u0131\u011f\u0131n ereksellikler (erek-sonu\u00e7) alan\u0131d\u0131r. Olanlar\u0131n alg\u0131lan\u0131p anla\u015f\u0131lmas\u0131yla birlikte, olmas\u0131 ya da olmamas\u0131 istenenler, olmas\u0131 gerekli g\u00f6r\u00fcnenler alan\u0131d\u0131r. Ula\u015f\u0131lmas\u0131 i\u00e7in \u00e7aba g\u00f6sterilen ama\u00e7lar, ba\u015fka deyi\u015fle \u201cde\u011ferler\u201d evrenidir.<\/p>\n

D\u0130NDEK\u0130 EREKSELL\u0130K \u0130LE B\u0130L\u0130MDEK\u0130 EREKSELL\u0130K ANLAYI\u015eI FARKLARI<\/strong><\/p>\n

Burada \u201c\u0130yi ya, din de olan\u0131 biteni (materyalizmdeki gibi) neden-sonu\u00e7 ili\u015fkileriyle, nedensellik\u00e7i de\u011fil ereksellik\u00e7i bir a\u00e7\u0131klama dizgesi de\u011fil mi?\u201d diyenler \u00e7\u0131kabilecektir. Dinin inand\u0131r\u0131c\u0131l\u0131k g\u00fcc\u00fc, do\u011fru, insan-do\u011fa, insan-insan ili\u015fkileri gibi Biyosfer ve Noosfer olaylar\u0131n\u0131 ereksellik\u00e7i a\u00e7\u0131klama y\u00f6nteminden gelmektedir. \u00d6rne\u011fin Aristoteles bile, bitkilerin ve hayvanlar\u0131n tanr\u0131n\u0131n onlara y\u00fckledi\u011fi erekler (O \u201ctelos\u201d diyor, siz buna diyebilirsiniz ki \u201cyazg\u0131\u201d) do\u011frultusunda devinir bulmu\u015ftur. Onlar\u0131n belli s\u00fcrelerde (do\u011fma, b\u00fcy\u00fcme, \u00fcreme, \u00f6lme gibi) belli hedeflere ula\u015ft\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnerek, geli\u015fmelerini ereksellik\u00e7i a\u00e7\u0131klayabilmi\u015ftir. (7) Bitkisel ve hayvansal besin \u00fcretici \u00e7ift\u00e7i ya da g\u00f6\u00e7ebe \u00e7oban bir topluma (onun Biyosfer\u2019de ya\u015fayan \u00fcyelerine) ereksellik\u00e7i dinci a\u00e7\u0131klamalar, ya\u015fam ger\u00e7ekli\u011fini dosdo\u011fru yans\u0131t\u0131yor g\u00f6r\u00fcnecektir. Biz gene de dinci ereksellik\u00e7i (yazg\u0131c\u0131, \u00f6d\u00fcllendirici cezaland\u0131r\u0131c\u0131) a\u00e7\u0131klamalar\u0131n ger\u00e7ekli\u011fi tepetakla ederek g\u00f6sterdiklerini s\u00f6yleyebiliriz. \u201cNeden?\u201d denirse:<\/p>\n

Birincisi, cans\u0131z varl\u0131klarda ereksellikten s\u00f6z edilemez<\/strong>: Dinde ereksellik, yaln\u0131zca insanl\u0131 d\u00fcnya de\u011fil, merkezi sinir dizgesiz canl\u0131lar d\u00fcnyas\u0131 (bitkiler ve hayvanlar) ve cans\u0131z do\u011fan\u0131n b\u00fct\u00fcn olaylar\u0131 (\u00f6rne\u011fin y\u0131ld\u0131r\u0131mlar, yersars\u0131nt\u0131lar\u0131, seller) t\u00fcmden erekselllik\u00e7i a\u00e7\u0131klan\u0131p, nedenlerine k\u00f6r kal\u0131nmaktad\u0131r. Kuran,<\/em> Bakara 74\u2019deki (Diyanet 2001 \u00e7evirisindeki bi\u00e7imiyle) \u201cTa\u015flardan bir k\u0131sm\u0131 da Allah korkusuyla yukardan a\u015fa\u011f\u0131 yuvarlan\u0131r\u201d deyi\u015fi; Ahz\u00e2b, 72\u2019deki \u201cBiz emaneti, [ruh?] g\u00f6klere, yere ve da\u011flara teklif ettik de onlar bunu y\u00fcklenmekten \u00e7ekindiler (sorumlulu\u011fundan) korktular. Onu insan y\u00fcklendi. Do\u011frusu o \u00e7ok zalim, \u00e7ok cahildir\u201d ve Necm 49\u2019daki \u201cDo\u011frusu \u015ei\u2019ra (Sirius) y\u0131ld\u0131z\u0131n\u0131n Rabbi de O\u2019dur\u201d ile Rad 15\u2019deki \u201cG\u00f6klerde ve yerde bulunanlar da onlar\u0131n g\u00f6lgeleri de sabah ak\u015fam ister istemez sadece Allah\u2019a secde edenler\u201d (8)<\/p>\n

\"\"\u0130kincisi, canl\u0131larda yaln\u0131zca insanlar\u0131n ereklerinden s\u00f6z edilebilir<\/strong>: Noosfer\u2019de ereksellik\u00e7i ili\u015fkilerden (bilimsel d\u00fczeyde) s\u00f6z edilirken ama\u00e7lanan, ger\u00e7ek insan \u00f6znelerin duyu, duygu, d\u00fc\u015f\u00fcnce ve de\u011ferleriyle ba\u011flant\u0131l\u0131 erekleridir. A\u015fk\u0131n\u00f6znelerin ya da tek bir s\u00fcper a\u015fk\u0131n\u00f6znenin erekleri de\u011fildir. Yaradan\u2019\u0131n, yaratt\u0131\u011f\u0131na inan\u0131lan kullar\u0131n\u0131 cezaland\u0131rma ya da \u00f6d\u00fcllendirme ama\u00e7lar\u0131 olarak g\u00f6r\u00fclen erekleri, hi\u00e7 de\u011fildir.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc, dinde t\u00fcm olaylar Tanr\u0131\u2019n\u0131n erekleriyle a\u00e7\u0131klan\u0131r; nedensellik g\u00f6z ard\u0131 edilir<\/strong>: Dinsel ereksellik\u00e7i, yazg\u0131c\u0131 a\u00e7\u0131klamalarda nedensel etmenler, ya hi\u00e7 g\u00f6r\u00fclmez, ya \u00f6nemleri g\u00f6r\u00fclmez, ya da (\u201cecel geldi cihane ba\u015fa\u011fr\u0131s\u0131 bahane\u201d deyi\u015finde \u00f6zetlendi\u011fi gibi) belirleyici nedenler olarak g\u00f6r\u00fclmezler. Tanr\u0131\u2019n\u0131n ere\u011finin, yazd\u0131\u011f\u0131 yazg\u0131n\u0131n yerine gelmesinin (\u201cvesile\u201d denen) ara\u00e7lar\u0131 olarak g\u00f6r\u00fcl\u00fcrler.<\/p>\n

EREKSELL\u0130K\u00c7\u0130 YAZGI \u0130NANCININ KAYNAKLARI<\/strong><\/p>\n

Sonu\u00e7ta tanr\u0131 kavram\u0131 da, yazg\u0131 kavram\u0131 da, ger\u00e7ek insan \u00f6znelerin, ereksellik\u00e7i dinci d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imiyle ula\u015ft\u0131klar\u0131 d\u00fc\u015f\u00fcnceleridir. (9) Geli\u015ftirilip form\u00fclle\u015ftirilmelerinden sonra \u00fczerlerinde d\u00fc\u015f\u00fcn\u00fclmeden inan\u0131lacak ya da yaln\u0131zca do\u011fruluklar\u0131 desteklenecek kanallarda s\u0131n\u0131rl\u0131 d\u00fc\u015f\u00fcn\u00fclerek benimsenip i\u00e7selle\u015ftirilecek olan inan\u00e7lard\u0131r. Bu t\u00fcr inan\u00e7lar kar\u015f\u0131s\u0131nda akla, \u201cneden, nas\u0131l oluyor da insan beyninin rasyonel (tutarl\u0131) d\u00fc\u015f\u00fcnceler \u00fcretme yetisine ters g\u00f6r\u00fcnmeyebiliyorlar?\u201d sorusu tak\u0131lmaktad\u0131r. Sorunun yan\u0131tlar\u0131n\u0131 aramak i\u00e7in inan\u00e7lar\u0131n beslenme kaynaklar\u0131na bak\u0131lmal\u0131d\u0131r.<\/p>\n

S\u0131n\u0131fl\u0131 toplumdaki kayna\u011f\u0131<\/strong><\/p>\n

\"\"Ereksellik\u00e7i inan\u00e7lar\u0131n g\u00fc\u00e7 kayna\u011f\u0131, insanl\u0131\u011f\u0131n s\u0131n\u0131fl\u0131, uygar, e\u015fitsizlik\u00e7i toplum bi\u00e7imleri d\u00f6neminde a\u00e7\u0131lm\u0131\u015ft\u0131r. Daha o d\u00f6nemde art\u0131 s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn ve dinin kurumsalla\u015ft\u0131r\u0131lmas\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 olanaklarla yetkinle\u015ftirilmi\u015f olmalar\u0131na dayan\u0131r. Her biri bir koruyucu kent tanr\u0131s\u0131 suna\u011f\u0131 (\u201ctanr\u0131n\u0131n evi\u201d denen yerin) \u00e7evresindeki sulama tar\u0131m\u0131 yap\u0131lan yerler (\u201ctanr\u0131n\u0131n tarlalar\u0131\u201d say\u0131lan topraklar) \u00fczerinde kurulan kent devletlerinde ya\u015fayan dincilerce \u00fcretilmi\u015flerdir. (Bug\u00fcn de camilere \u201cAllah\u2019\u0131n evi\u201d denmesi, m\u00fclk\u00fcn Allah\u2019\u0131n oldu\u011funun s\u00f6ylenmesi onun uzant\u0131s\u0131d\u0131r). Yani, profesyonel kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrlerin beslenebilmesiyle, toplumun, \u201cd\u00fc\u015f\u00fcne\/inan\u00e7 \u00fcretenler\u201d ve onlar\u0131n \u00fcrettikleri d\u00fc\u015f\u00fcnceleri ele\u015ftirel de\u011ferlendiremeyip do\u011fruluklar\u0131na inanmaktan ba\u015fka se\u00e7enekleri olmayan \u201cinan\u00e7 t\u00fcketen\u201d uyruklar olarak farkl\u0131la\u015fmas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. A\u00e7\u0131k\u00e7as\u0131 yazg\u0131c\u0131 inanc\u0131n sonul kayna\u011f\u0131, s\u0131n\u0131f sava\u015f\u0131n\u0131n sonunda kurulan dinsel ideolojik hegemonyan\u0131n d\u00fc\u015f\u00fcnsel ara\u00e7lar\u0131d\u0131r.<\/p>\n

Ailede \u00e7ocu\u011fa aktar\u0131lmas\u0131<\/strong><\/p>\n

\u0130nan\u00e7lar, \u00e7ocuklar\u0131n yeti\u015fmesinde, yeti\u015ftirilmesi s\u0131ras\u0131nda onlara rasyonel d\u00fc\u015f\u00fcnebilme \u00e7a\u011f\u0131na gelmeden ezberletilip a\u015f\u0131lanmaktad\u0131r. \u00c7ocu\u011fa deneyimleriyle pratikten \u00f6\u011frenme f\u0131rsat\u0131 verilmeden, ana baba, dede nene taraf\u0131ndan sunulan haz\u0131r bilgilerdir. Onlar\u0131n dayat\u0131l\u0131p benimsetilmesiyle kazand\u0131r\u0131lm\u0131\u015f \u201cinanma al\u0131\u015fkanl\u0131\u011f\u0131\u201d ile erginli\u011fe do\u011fru i\u00e7selle\u015ftirilmelerinin \u00fcr\u00fcn\u00fcd\u00fcr. \u0130nsanlar\u0131n, daha sonraki ya\u015fam\u0131nda kar\u0131\u015f\u0131lmasa bile (ki her zaman kar\u0131\u015f\u0131lm\u0131\u015ft\u0131r) haz\u0131r inan\u00e7lar\u0131n uygun g\u00f6zlemlerle edinilmi\u015f, onlara uygun bilgilerin se\u00e7ilip, temel inan\u00e7larla uzla\u015ft\u0131r\u0131larak, eklemlendirecek bir d\u00fc\u015f\u00fcnme (inan\u00e7) al\u0131\u015fkanl\u0131\u011f\u0131 kazand\u0131r\u0131lmas\u0131yla beslenip s\u00fcrd\u00fcr\u00fclegelmektedirler.<\/p>\n

Dinsel e\u011fitimle yeniden \u00fcretilmeleri<\/strong><\/p>\n

Yazg\u0131c\u0131 ereksellik\u00e7i inan\u00e7lar, s\u0131n\u0131fl\u0131 toplumun en \u00f6rg\u00fctl\u00fc kesimi olan dincilerce aktar\u0131lagelmektedir. Onlarca, tap\u0131naklarda, kamusal tap\u0131nmalarda (toptan), do\u011fum, \u00f6l\u00fcm, evlilik gibi insanlar\u0131n ya\u015famsal \u00f6nemde olaylar\u0131 kullan\u0131larak (perakende) her an yeniden \u00fcretilegelmektedir.<\/p>\n

Dinsel tarihyaz\u0131c\u0131l\u0131\u011f\u0131nda Tanr\u0131\u2019n\u0131n tarihin \u00f6znesi olarak g\u00f6sterilmesi<\/strong><\/p>\n

Dincilerin yazg\u0131 kavram\u0131n\u0131 yeniden \u00fcretip dayatmalar\u0131n\u0131n yukar\u0131da say\u0131lan y\u00f6ntemleri az \u00e7ok bilinmektedir. Ayr\u0131ca onlar\u0131n, insanlara akla yatk\u0131n g\u00f6r\u00fcnen inan\u00e7lar\u0131n \u00fcretilmesi yolunda ilgin\u00e7 ve etkili stratejiler izlediklerini, yaz\u0131l\u0131 dinsel metinlerden \u00e7\u0131karabiliyoruz:<\/p>\n

Yaz\u0131n\u0131n tap\u0131naklarda icat edilip tap\u0131naklarda geli\u015ftirildi\u011fi ve tap\u0131naklar\u0131n tekelinde tutuldu\u011fu ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Yaz\u0131n\u0131n icad\u0131n\u0131 izleyen biny\u0131llarda, tarihyaz\u0131c\u0131l\u0131\u011f\u0131 da tap\u0131naklar\u0131n tekelindeydi. Bu tekelin sa\u011flad\u0131\u011f\u0131 olanaklarla, tarihin \u00f6znesi olarak tanr\u0131lar, olsa olsa tanr\u0131lar\u0131n yery\u00fcz\u00fcndeki vekilleri say\u0131lan y\u00f6neticiler (10) (dolay\u0131s\u0131yla tanr\u0131lar\u0131n ve y\u00f6neticilerin erekleri) g\u00f6sterilebildi.<\/p>\n

Do\u011fa g\u00fc\u00e7lerinin a\u015fk\u0131n\u00f6znele\u015ftirilmesi<\/strong><\/p>\n

Tanr\u0131n\u0131n tarlalar\u0131nda tar\u0131m\u0131 y\u00f6neten dinciler, tar\u0131m takvimi geli\u015ftirme yolunda ay\u0131n, y\u0131ld\u0131zlar\u0131n ve g\u00fcne\u015fin devinimlerini incelerken, bunlar\u0131n y\u0131ll\u0131k, yinelenen d\u00f6ng\u00fclerini g\u00f6zlemlediler. \u00d6rne\u011fin, G\u00fcne\u015f\u2019in d\u00f6ng\u00fclerinin evreleri ile mevsimler aras\u0131ndaki nedensellik ba\u011flant\u0131s\u0131n\u0131n ayr\u0131m\u0131na varabildiler. Tar\u0131mla s\u0131k\u0131 ba\u011flant\u0131l\u0131 bu do\u011fa g\u00fcc\u00fc a\u015fk\u0131n\u00f6znele\u015ftirildi\u011finde, mevsimleri G\u00fcne\u015f tanr\u0131n\u0131n ere\u011finin \u00fcr\u00fcn\u00fc g\u00f6rebildiler. Mevsimlerin \u015fa\u015fmaks\u0131z\u0131n birbirini izleyi\u015fini \u201cyazg\u0131\u201d sayabildiler. S\u0131ra d\u0131\u015f\u0131 bir kurakl\u0131\u011f\u0131, tanr\u0131lar\u0131n (kullar\u0131n\u0131n i\u015fledikleri su\u00e7lar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak) cezas\u0131, zaman\u0131nda ve yeterli ya\u011f\u0131\u015f sonucu bol \u00fcr\u00fcn\u00fc, tanr\u0131lar\u0131n ba\u011f\u0131\u015f\u0131 gibi g\u00f6r\u00fcp g\u00f6stermeleri g\u00fc\u00e7 olmasa gerekti. (11)<\/p>\n

D\u00fcnya tarih\u00e7isi McNeill, insanl\u0131\u011f\u0131n ilk uygarl\u0131\u011f\u0131n\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc S\u00fcmer\u2019de din kurumunun olu\u015fturulmas\u0131n\u0131 \u015f\u00f6yle \u00f6zetlemektedir: \u201cBu sistemin dayand\u0131\u011f\u0131 temel d\u00fc\u015f\u00fcnce, belli ba\u015fl\u0131 do\u011fa g\u00fc\u00e7lerinin ki\u015file\u015ftirilmesi, yani onlar\u0131n insanlar, ama \u00f6l\u00fcms\u00fcz olmay\u0131 da i\u00e7eren \u00e7ok b\u00fcy\u00fck g\u00fc\u00e7lere sahip insanlar olarak g\u00f6r\u00fclmesi bi\u00e7imindeki yal\u0131n bir g\u00f6r\u00fc\u015ft\u00fcr. B\u00f6yle ki\u015file\u015ftirilmi\u015f do\u011fa g\u00fc\u00e7lerinin, yani tanr\u0131lar\u0131n ya da tanr\u0131\u00e7alar\u0131n her biri, G\u00f6k Tanr\u0131s\u0131 Anu\u2019nun y\u00f6netti\u011fi tanr\u0131sal bir siyasal toplum i\u00e7inde yerlerini al\u0131rlar. Her y\u0131l, Yeni Y\u0131l\u2019\u0131n kutland\u0131\u011f\u0131 g\u00fcnde, b\u00fcy\u00fck tanr\u0131lar ve tanr\u0131\u00e7alar o y\u0131l ne olaca\u011f\u0131n\u0131 kararla\u015ft\u0131rmak i\u00e7in toplan\u0131rlar. \u015eu ya da bu tanr\u0131n\u0131n g\u00f6r\u00fc\u015flerine uymayan kararlar al\u0131nabilir. S\u00f6zgelimi bir kentte oturan tanr\u0131, kendisine hizmet eden o kentin halk\u0131na kar\u015f\u0131 iyi niyetli olsa ve onlar\u0131n incindi\u011fini g\u00f6rmek istemese bile, \u00f6teki tanr\u0131larca o kente bir y\u0131k\u0131m g\u00f6nderilmesi karar\u0131 al\u0131nabilir. Bir tanr\u0131 bile, tanr\u0131lar toplulu\u011funun istencine [yazg\u0131ya!] boyun e\u011fmek zorundad\u0131r. O y\u0131l\u0131n yazg\u0131s\u0131 kararla\u015ft\u0131r\u0131ld\u0131ktan sonra, art\u0131k bir tanr\u0131 bile onu de\u011fi\u015ftiremez. F\u0131rt\u0131na ve G\u00f6kg\u00fcr\u00fclt\u00fcs\u00fc Tanr\u0131s\u0131 Enlil, tanr\u0131lar\u0131n istencinin ba\u015f uygulay\u0131c\u0131s\u0131yd\u0131. Her Yeni Y\u0131l\u2019da al\u0131nan kararlara g\u00f6re verilen cezalar\u0131 ve kararla\u015ft\u0131r\u0131lan y\u0131k\u0131mlar\u0131 o ger\u00e7ekle\u015ftirirdi.\u201d<\/p>\n

Do\u011fadaki determinizm ile toplumdaki d\u00fczenin \u00f6zde\u015fle\u015ftirilmesi<\/strong><\/p>\n

Do\u011fa olaylar\u0131n\u0131 tanr\u0131lar\u0131n istencinin \u00fcr\u00fcn\u00fc olarak yorma e\u011filimi, toplumsal olaylar\u0131 da b\u00f6yle yorumlamay\u0131 ard\u0131ndan getirdi. Bunun ger\u00e7eklikte dayand\u0131r\u0131labilece\u011fi temelleri de vard\u0131. Bir kurakl\u0131k ya da tufan, bir kent toplumunu \u00f6tekilerden fazla etkileyebiliyordu. Bu, \u00fcr\u00fcn tutar\u0131n\u0131, \u00fcr\u00fcnden art\u0131 aktar\u0131m\u0131n\u0131 azalt\u0131l\u0131yordu. Giderek, kentin egemenini, ordusunu g\u00fc\u00e7ten d\u00fc\u015f\u00fcr\u00fcp, \u00f6teki kent devletlerinin ve barbarlar\u0131n ordular\u0131n\u0131n sald\u0131r\u0131lar\u0131na a\u00e7\u0131k duruma getirebiliyordu.<\/p>\n

Tanr\u0131\u2019n\u0131n do\u011fan\u0131n eliyle \u00f6d\u00fcllendirip cezaland\u0131rd\u0131\u011f\u0131 san\u0131s\u0131<\/strong><\/p>\n

\"\"
Pieter Schoubroeck’,n Sodom ve Gomorra’n\u0131n Y\u0131k\u0131l\u0131\u015f\u0131 Tablosu<\/figcaption><\/figure>\n

Tarihin \u00f6znesi olarak Tanr\u0131\u2019y\u0131 g\u00f6rmek, do\u011fal y\u0131k\u0131mlar\u0131 onun karayazg\u0131s\u0131n\u0131n ger\u00e7ekle\u015fmesi olarak yorumlamaya vard\u0131. Bu t\u00fcr yorumlar\u0131, seller, yersars\u0131nt\u0131lar\u0131 gibi b\u00fcy\u00fck olaylar\u0131n beklenip tanr\u0131ya y\u00fcklenmelerini gerektirdi. Olup bitmelerinden sonra \u201cbu, tanr\u0131n\u0131n, \u015fu yapt\u0131\u011f\u0131n\u0131z\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak verdi\u011fi cezas\u0131yd\u0131\u201d demeleri g\u00fc\u00e7 olmad\u0131. Ama \u201cbunu yap\u0131yorsunuz, Tanr\u0131 sizi \u015fununla cezaland\u0131racak\u201d diye \u201cfelaket tellall\u0131\u011f\u0131\u201d yapmak \u00e7ok daha etkileyici olacakt\u0131r. Dincilerin b\u00f6yle bir bilicilik (kehanet) tekni\u011fi geli\u015ftirmi\u015f olduklar\u0131n\u0131n say\u0131s\u0131z kan\u0131t\u0131 var: Tarih olup bitenlerden sonra yaz\u0131l\u0131r. Yaz\u0131l\u0131rken alt\u0131na daha \u00f6ncesinin tarihini atmaya kalkt\u0131klar\u0131nda dinci tarih\u00e7ilerin ellerini tutan olmayacakt\u0131r. \u00d6rne\u011fin Rab, Sodom halk\u0131n\u0131 \u201co\u011flanc\u0131l\u0131klar\u0131ndan dolay\u0131 cezaland\u0131raca\u011f\u0131m\u201d der. Rabbin melekleri Lut\u2019a, ailesini al\u0131p kentten ayr\u0131lmas\u0131n\u0131 s\u00f6yler, Lut ayr\u0131l\u0131r ve Rab dedi\u011fini de yapar. Sodom (bir de Gomorra eklenir) \u00fczerine g\u00f6kten ate\u015fli k\u00fck\u00fcrt ya\u011fd\u0131r\u0131r. (12)<\/p>\n

Yazg\u0131 inanc\u0131n\u0131n ge\u00e7mi\u015fe retrospeksiyonun gelece\u011fe projeksiyonuyla kurulu\u015fu <\/strong><\/p>\n

Buradan yazg\u0131 inanc\u0131na kar\u015f\u0131 durulamaz g\u00fcc\u00fcn\u00fc kazand\u0131ran strateji ortaya \u00e7\u0131kar\u0131labilir: Yazg\u0131, ge\u00e7mi\u015f olaylardan, olup bitmelerinden sonra, geriye bak\u0131\u015f (retrospeksiyon) ile sa\u011flanan bilgilerin, ilerde olacaklar\u0131n \u00f6nbilisiymi\u015f gibi gelece\u011fe (projeksiyonla) aktar\u0131larak s\u00f6z edilmesidir. Cans\u0131z do\u011fan\u0131n (seller, volkan patlamalar\u0131, yersars\u0131nt\u0131lar\u0131 gibi) olaylar\u0131nda, ka\u00e7\u0131n\u0131lmaz (\u00f6l\u00fcm gibi) canl\u0131 do\u011fa olaylar\u0131nda ve s\u0131k kar\u015f\u0131la\u015f\u0131lan (sava\u015f yengisi, yenilgisi gibi) toplum olaylar\u0131nda yazg\u0131, \u00e7ok daha kolayl\u0131kla ve ba\u015far\u0131yla yaz\u0131labilir: Sodom ve Gomorra yazg\u0131s\u0131 (felaketi) olas\u0131l\u0131kla bir yersars\u0131nt\u0131s\u0131 ya da volkan patlamas\u0131 g\u00f6zlemi ya da \u00f6yk\u00fcs\u00fc \u00fczerine kurulmu\u015ftur. (13) Her nefes (nefs) \u00f6l\u00fcm\u00fc tadacakt\u0131r s\u00f6z\u00fc, her canl\u0131da yinelenen bir do\u011fa ger\u00e7ekli\u011finin, Tanr\u0131n\u0131n yazg\u0131s\u0131n\u0131n ger\u00e7ekle\u015fmesi olarak g\u00f6sterilmesidir. Yehova\u2019n\u0131n, Tevrat<\/em>\u2019\u0131n bir\u00e7ok yerindeki, s\u00f6z\u00fcm\u00fc dinlerseniz size vaat etti\u011fim s\u00fct ve bal akan \u00fclkeyi miras b\u0131rakacak, n\u00fcfusunuzu denizin kumlar\u0131 kadar \u00e7o\u011faltarak, (14) \u00f6teki halklar\u0131 k\u00f6leleriniz olarak elinize verece\u011fim gibi s\u00f6zleri b\u00f6yledir. S\u00f6z\u00fcm\u00fc dinlemez, sizle yapt\u0131\u011f\u0131m ahdi (s\u00f6zle\u015fmeyi) bozar, ba\u015fka ilahlara tap\u0131n\u0131rsan\u0131z, sizi d\u00fc\u015fmanlar\u0131n\u0131z\u0131n eline verece\u011fim, onlara k\u00f6lelik edeceksiniz (15) korkutmacas\u0131 da \u00f6yle. Bunlar, g\u00f6\u00e7ebe \u0130srailo\u011fullar\u0131n\u0131n yerle\u015fme amac\u0131yla Kenanl\u0131larla ku\u015faklar boyu s\u00fcren sava\u015flar\u0131n\u0131n \u00f6yk\u00fcleri aras\u0131ndan kolayl\u0131kla bulunup \u00e7\u0131kar\u0131labilecek karayazg\u0131 \u00f6rnekleri olarak g\u00f6sterilebilir.<\/p>\n

Tar\u0131mc\u0131 s\u0131n\u0131fl\u0131 toplumlarda dinin yeri, dincilerin i\u015flevi<\/strong><\/p>\n

Din, s\u0131n\u0131fl\u0131, devletli tar\u0131mc\u0131 toplumlar\u0131n temel \u00fcstyap\u0131 kurumudur. Bu, ilk Eski D\u00fcnya uygarl\u0131klar\u0131nda (Mezopotamya\u2019da, M\u0131s\u0131r\u2019da, Anadolu\u2019da, Hindistan\u2019da, \u00c7in\u2019de) oldu\u011fu kadar Yeni D\u00fcnya uygarl\u0131klar\u0131nda (Mayalar\u2019da, \u0130nkalar\u2019da, Aztekler\u2019de) da (16) b\u00f6yle olmu\u015ftur. Bir farkla ki, Yeni D\u00fcnya uygarl\u0131klar\u0131, dinin tanr\u0131lara insan kurban\u0131 evresine demir atm\u0131\u015f, tak\u0131lm\u0131\u015f kalm\u0131\u015flard\u0131. Belki de ger\u00e7ek, Bat\u0131l\u0131 s\u00f6m\u00fcrgecilerin, onlar\u0131n dinsel k\u00fclt\u00fcrlerini yok ederek, dinde \u201ckurban insan\u201d yerine \u201ckul insan\u201d anlay\u0131\u015f\u0131 evresine varabilecek k\u00fclt\u00fcrel evrimlerini kesintiye u\u011fratm\u0131\u015f olmalar\u0131d\u0131r.<\/p>\n

Eski D\u00fcnya\u2019da, Tanr\u0131-kral evresi (M\u0131s\u0131r d\u0131\u015f\u0131nda) h\u0131zla ge\u00e7ilen dinsel k\u00fclt\u00fcr, varl\u0131\u011f\u0131n\u0131, ticaret ve end\u00fcstri devrimlerine dek (Orta\u00e7a\u011f\u2019\u0131n feodal tar\u0131mc\u0131 d\u00fczenlerinden H\u0131ristiyan ve \u0130slam imparatorluklar\u0131n\u0131n sonlar\u0131na kadar) s\u00fcrd\u00fcrecekti. Ondan sonra, end\u00fcstriye dayanan uygar toplumlarda din, k\u00fclt\u00fcr\u00fcn s\u00fcreklili\u011finin bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr. Varl\u0131\u011f\u0131n\u0131, burjuvazinin, \u00f6nce kar\u015f\u0131 \u00e7\u0131k\u0131p, sonra izin verdi\u011fi, en sonunda y\u00f6netilen s\u0131n\u0131flara dayatt\u0131\u011f\u0131 bir ek ve yedek ideolojisi olarak s\u00fcrd\u00fcrebilmi\u015ftir. Dinin, dayand\u0131\u011f\u0131 tar\u0131mc\u0131 \u00fcretim bi\u00e7imleri temelini az \u00e7ok yitirmesine kar\u015f\u0131n s\u00fcrd\u00fcr\u00fclmesi, ya da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor g\u00f6r\u00fcnmesi yads\u0131namaz. Bu ger\u00e7ek, feodal \u00fcretim ili\u015fkileri ile kapitalist \u00fcretim ili\u015fkilerinin, yap\u0131lar\u0131n\u0131n e\u015fitsizlik\u00e7i olmalar\u0131 bak\u0131m\u0131ndan benzerli\u011finden beslenmektedir.<\/p>\n

Toplumsal art\u0131n\u0131n, \u201cart\u0131 \u00fcr\u00fcn\u201d bi\u00e7iminde tar\u0131mdan (tar\u0131msal \u00fcreticilerden) sa\u011f\u0131l\u0131p zaman\u0131n \u00fcretim arac\u0131 (toprak) sahibi egemen s\u0131n\u0131fa aktar\u0131ld\u0131\u011f\u0131 devletlerin belli bir toplum yap\u0131s\u0131 vard\u0131r. B\u00f6yle toplumlarda (ba\u015flang\u0131c\u0131 s\u0131n\u0131fl\u0131, uygar, devletli topluma varacak toprak fethine dayanan bir olguyla) \u00e7\u0131karlar\u0131 uzla\u015ft\u0131r\u0131lamaz katmanlar (z\u00fcmreler) olu\u015fmu\u015ftur. Onlar\u0131 bir arada tutma yolunda (Althusser\u2019in terminolojisiyle) (17) \u201cdevletin bask\u0131 ayg\u0131t\u0131\u201d sava\u015f\u00e7\u0131lar\u0131n (askerlerin) silahlar\u0131yla, \u201cdevletin ikna ayg\u0131t\u0131\u201d dincilerin (din adamlar\u0131n\u0131n) kitaplar\u0131yla i\u015fletilmekteydi. Her iki kesim, ya egemen s\u0131n\u0131f\u0131n dallar\u0131 ya da y\u00f6netici kadrolar\u0131 olarak, egemen s\u0131n\u0131flardan yana \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n

\"\"Dinciler, devletin ikna (inand\u0131rma) i\u015flevini g\u00f6rd\u00fckleri \u00f6l\u00e7\u00fcde, devletin ideolojik ayg\u0131t\u0131n\u0131n i\u00e7ini dolduran kimselerdi. Bir ba\u015fka deyi\u015fle, sava\u015f\u00e7\u0131lar\u0131n kaba g\u00fc\u00e7le \u00fcretim ili\u015fkilerini denetlemelerine kar\u015f\u0131l\u0131k, dinciler, suyun yolunu ba\u015ftan de\u011fi\u015ftirerek, e\u015fitsizlik\u00e7i d\u00fczene uygun davran\u0131\u015flar\u0131 besleyecek d\u00fc\u015f\u00fcncelere su ta\u015f\u0131makta, inan\u00e7lar\u0131 denetlemekteydiler. Bu t\u00fcr inan\u00e7lar, kitlelerin tutum, davran\u0131\u015f ve eylemlerini etkileyebilmektedir. Dincilerin bu i\u015flevi hakk\u0131nda, ge\u00e7mi\u015fte olmu\u015f gelecekte olas\u0131 bir \u00f6rnek niteli\u011finde, halifenin ya da dinci bir y\u00f6neticinin iste\u011fi \u00fczerine, siyasal rakipleri zarar\u0131na, Maide suresinin 33. ayetine dayand\u0131r\u0131labilecek bir fetva alabilmeleri verilebilir. S\u00f6z konusu ayette: \u201cAllah ve Res\u00fbl\u00fcne kar\u015f\u0131 sava\u015f a\u00e7anlar\u0131n ve yery\u00fcz\u00fcnde (hak) d\u00fczeni bozmaya \u00e7al\u0131\u015fanlar\u0131n cezas\u0131 ancak ya (ac\u0131madan) \u00f6ld\u00fcr\u00fclmeleri, ya as\u0131lmalar\u0131, yahut el ve ayaklar\u0131n\u0131n \u00e7aprazlama kesilmesi, yahut da bulunduklar\u0131 yerden s\u00fcr\u00fclmeleridir. Bu onlar\u0131n d\u00fcnyadaki r\u00fcsvayl\u0131\u011f\u0131d\u0131r. Onlar i\u00e7in ahirette de b\u00fcy\u00fck azap vard\u0131r\u201d (18) denmektedir.<\/p>\n

VAROLU\u015e\u00c7U \u201c\u00d6ZG\u00dcR \u0130NSAN\u201d ANLAYI\u015eINA KAR\u015eI YARATILI\u015e\u00c7I \u201cKUL \u0130NSAN\u201d \u0130NANCI<\/strong><\/p>\n

D\u00fc\u015f\u00fcncelerin denetimi ancak kafalar\u0131n belli bir y\u00f6nde ko\u015fulland\u0131r\u0131lmas\u0131yla ba\u015far\u0131labilir. \u0130nsanlara ya\u015fam\u0131n belli bir a\u00e7\u0131dan anlamland\u0131r\u0131l\u0131p sunulmas\u0131yla, onlara belli bir insan anlay\u0131\u015f\u0131n\u0131n dayat\u0131lmas\u0131yla sa\u011flanabilir. S\u00f6z\u00fc uzatmadan ve k\u0131v\u0131rmadan, dinde bunun yolunun \u201ckul insan anlay\u0131\u015f\u0131\u201d oldu\u011funu s\u00f6ylemeliyiz. Kul insan anlay\u0131\u015f\u0131n\u0131n ne demek oldu\u011fu ve ne i\u015fe yarad\u0131\u011f\u0131, onun tam kar\u015f\u0131t\u0131 bir insan anlay\u0131\u015f\u0131yla yan yana kondu\u011funda a\u00e7\u0131k\u00e7a anla\u015f\u0131labilir:<\/p>\n

Varolu\u015f\u00e7ulu\u011fun \u201c\u00d6zg\u00fcr \u0130nsan\u201d anlay\u0131\u015f\u0131<\/strong><\/p>\n

\u0130nsan\u0131n de\u011fil, tanr\u0131n\u0131n; kafa ve kol eme\u011finin de\u011fil ruhun; dolay\u0131s\u0131yla, \u00f6l\u00fcml\u00fc ge\u00e7ici bu d\u00fcnyan\u0131n de\u011fil i\u00e7inde sonsuza dek ya\u015fanaca\u011f\u0131na inan\u0131lan sanal bir \u00f6ted\u00fcnyan\u0131n \u00f6ne \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, yani aristokrasinin \u201c\u00f6ted\u00fcnyac\u0131\u201d de\u011ferleri, burjuvaziye yaramazd\u0131. Burjuvazi onlar\u0131n kar\u015f\u0131s\u0131na (H\u00fcmanizma, R\u00f6nesans, Ayd\u0131nlanma ak\u0131mlar\u0131yla) \u201cbud\u00fcnyac\u0131\u201d de\u011ferleri \u00e7\u0131kard\u0131. A\u00e7\u0131k\u00e7as\u0131, tanr\u0131n\u0131n kar\u015f\u0131s\u0131na, insan\u0131n de\u011ferini, insan de\u011ferlerini koydu. B\u00f6yle bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ve insan anlay\u0131\u015f\u0131n\u0131n, liberalizm, tarihsel materyalizm gibi (birincisi burjuvazinin, ikincisi proletaryan\u0131n ideologlar\u0131nca geli\u015ftirilecek) \u00e7e\u015fitli a\u00e7\u0131l\u0131mlar\u0131 g\u00f6r\u00fcld\u00fc. Onlar aras\u0131nda (\u201ckul insan\u201d anlay\u0131\u015f\u0131n\u0131n tam kar\u015f\u0131t\u0131 olmas\u0131 bak\u0131m\u0131ndan) konumuzla ba\u011flant\u0131land\u0131r\u0131labilecek \u201cVarolu\u015f\u00e7uluk\u201d da vard\u0131. Varolu\u015f\u00e7uluk, ad\u0131ndan da anla\u015f\u0131laca\u011f\u0131 gibi, \u201cyarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d kar\u015f\u0131t\u0131 bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u00d6teki varolu\u015f\u00e7uluk \u00e7e\u015fitlemelerini bir yana koyarak, Jean Paul Sartre\u2019\u0131n \u201cMarksizmin yamac\u0131nda a\u00e7an bir \u00e7i\u00e7ek\u201d olarak niteledi\u011fi felsefesinde savundu\u011fu varolu\u015f\u00e7ulu\u011fun \u201c\u00f6zg\u00fcr insan\u201d anlay\u0131\u015f\u0131na bakal\u0131m:<\/p>\n

Sartre (\u201cEgzistansiyalizm\u201d adl\u0131 yaz\u0131s\u0131nda) (19) der ki \u201cvarolu\u015f \u00f6zden \u00f6nce gelir\u201d. Bununla, yarat\u0131l\u0131\u015f\u00e7\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde ileri s\u00fcr\u00fclen sava, insan\u0131n \u00f6z\u00fcn\u00fcn, yaradan taraf\u0131ndan, insan\u0131n varolu\u015fundan \u00f6nce yarat\u0131ld\u0131\u011f\u0131 inanc\u0131na kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Varolu\u015f\u00e7u d\u00fc\u015f\u00fcn\u00fcre g\u00f6re insan, d\u00fcnyaya bir \u00f6zle gelmez. \u00d6nce varolur (do\u011far) \u00f6z\u00fcn\u00fc (karakterini, kimli\u011fini, ki\u015fili\u011fini) sonra edinir. (20)<\/p>\n

Peki, bundan ne \u00e7\u0131kar? Bamba\u015fka bir insan anlay\u0131\u015f\u0131! \u0130nsan yarat\u0131lm\u0131\u015f olsayd\u0131, Yaradan\u2019\u0131n\u0131n yap\u0131t\u0131, denebilir ki kuklas\u0131 olmaktan \u00f6te gidemezdi. Kuklan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden s\u00f6z edilemeyece\u011fi gibi insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden de s\u00f6z edilemezdi. Dahas\u0131, insan, yapt\u0131klar\u0131ndan sorumlu tutulamazd\u0131. \u00c7\u00fcnk\u00fc yaln\u0131zca hareketleri de\u011fil, ona s\u00f6yletilen d\u00fc\u015f\u00fcnceler, s\u00f6zler de yaradan\u0131n (kuklac\u0131n\u0131n) ise, nas\u0131l sorumlu tutulup onlardan dolay\u0131 cezaland\u0131r\u0131labilir ya da \u00f6d\u00fcllendirilebilirdi ki? Sartre bu irdelemeyi, yap\u0131t\u0131nda, bu s\u00f6zlerle yapm\u0131\u015f de\u011fil. Ama kafas\u0131nda bunlar\u0131n bulundu\u011funu s\u00f6yleyebiliriz. \u201cVarolu\u015f \u00f6zden \u00f6nce gelir\u201d s\u00f6z\u00fcnden dinli dinsiz okuyucular\u0131n\u0131n bu sonuca varaca\u011f\u0131ndan ku\u015fku duymuyor gibidir.<\/p>\n

Yazd\u0131klar\u0131 da b\u00f6yle bir tanr\u0131tan\u0131mazc\u0131 irdelemeyi destekler y\u00f6ndedir: \u015e\u00f6yle ki, insan bir \u00f6zle yarat\u0131lmam\u0131\u015fsa, kendi \u00f6z\u00fcn\u00fc yaratma yolunda \u00f6zg\u00fcr bir konumda demektir. O zaman, \u201cne yapay\u0131m, b\u00f6yle yarat\u0131lm\u0131\u015f\u0131m\u201d deyip su\u00e7u yaradan\u0131na atamadan, yapt\u0131klar\u0131ndan sorumluluk duyabilecek, ba\u015fkalar\u0131nca sorumlu tutulabilecektir. Ger\u00e7ekten Sartre da, bu yolda, insan anlay\u0131\u015f\u0131n\u0131n sorumsuz bir \u00f6zg\u00fcrl\u00fck kavram\u0131na varmas\u0131n\u0131 istemez. D\u00fc\u015f\u00fcncelerini, sorumsuzluk \u015f\u00f6yle dursun, \u201cherkes her \u015feyden sorumludur\u201d dedi\u011fi bir hedefe y\u00f6nlendirir. Ayn\u0131 y\u00f6nde, sorumluluk Yaradan\u2019a, Yaradan\u2019\u0131n yazd\u0131\u011f\u0131 yazg\u0131ya y\u00fcklenemeyece\u011fine g\u00f6re, bundan, insan\u0131n kendini \u00f6zg\u00fcrce yaratt\u0131\u011f\u0131 gibi toplumunu da \u00f6yle yarataca\u011f\u0131 sonucu \u00e7\u0131kar\u0131labilir. Toplum ise insan ili\u015fkileriyle, insan d\u00fc\u015f\u00fcnceleriyle yarat\u0131laca\u011f\u0131na g\u00f6re, bu ortak yarat\u0131\u015f eyleminden herkesin her konuda sorumlu tutulabilece\u011fi s\u00f6ylenebilir Sartre\u2019a dayan\u0131larak.<\/p>\n

Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n \u201cKul \u0130nsan\u201d inanc\u0131<\/strong><\/p>\n

Oysa \u201cyarat\u0131l\u0131\u015f\u00e7\u0131 kul insan\u201d anlay\u0131\u015f\u0131yla, ge\u00e7mi\u015fte insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne ve temel haklar d\u00fc\u015f\u00fcncelerine var\u0131lamay\u0131p bamba\u015fka y\u00f6nlere sap\u0131lm\u0131\u015ft\u0131. S\u0131n\u0131fl\u0131, devletli, e\u015fitsizlik\u00e7i uygar toplumun \u201ckul insan\u201d anlay\u0131\u015f\u0131n\u0131n, ilk uygar toplumlarla birlikte, Mezopotamya\u2019da form\u00fclle\u015ftirildi\u011fini bir\u00e7ok yaz\u0131mda (21) belirtmi\u015ftim. Bu anlay\u0131\u015f\u0131n somut ilk kayna\u011f\u0131n\u0131 (T\u00fcrk\u00e7e\u2019ye de \u00e7evrilen yaz\u0131l\u0131 belgesini) bile g\u00f6stermi\u015ftim: Enuma Eli\u015f Babil Yarat\u0131l\u0131\u015f Destan\u0131<\/em>! (22)<\/p>\n

\"\"Burada, tanr\u0131 ku\u015faklar\u0131 aras\u0131 egemenlik sava\u015flar\u0131ndan s\u00f6z edilir. Sava\u015f sonras\u0131nda insan\u0131n, tutsak al\u0131nan tanr\u0131lar\u0131n k\u00f6lele\u015ftirilmelerini \u00f6nlemek i\u00e7in, onlar yerine, sava\u015f\u0131 kazanan yitiren t\u00fcm tanr\u0131lara hizmet=kulluk=k\u00f6lelik etmesi i\u00e7in yarat\u0131ld\u0131\u011f\u0131 yaz\u0131l\u0131d\u0131r: Mitosun yarat\u0131c\u0131 ba\u015ftanr\u0131s\u0131 Marduk\u2019un a\u011fz\u0131na (IV. Tablet\u2019te, 5.-8. dizelerde) \u201cKan yarataca\u011f\u0131m ve kemik olduraca\u011f\u0131m, sonra lullu<\/em>\u2019yu \u00e7\u0131karaca\u011f\u0131m ortaya, \u2018\u0130nsan\u2019 olacak ad\u0131!… (Onun \u00fcst\u00fcne) y\u0131k\u0131lacak tanr\u0131lar\u0131n hizmeti [\u00e7al\u0131\u015fmas\u0131nlar] dinlenebilsinler diye\u201d s\u00f6zleri konmaktad\u0131r. Yarat\u0131l\u0131\u015f mitosunun bu Babil \u00e7e\u015fitlemesi, M\u00d6 2. biny\u0131ldan kalm\u0131\u015f olup, M\u00d6 3. biny\u0131ldaki, insan\u0131n bal\u00e7\u0131ktan bi\u00e7imlendirildi\u011fi s\u00f6ylenen S\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u2019na dayanmaktad\u0131r. B\u00f6yle bir inan\u00e7 kurulurken, s\u0131n\u0131fl\u0131, e\u015fitsizlik\u00e7i toplum ger\u00e7ekli\u011finden esinlenilmi\u015ftir. Tanr\u0131lara, \u00e7al\u0131\u015fmayan \u00e7al\u0131\u015ft\u0131ran efendilerin ve k\u00f6lelerini y\u00f6netir gibi uyruklar\u0131n\u0131 y\u00f6neten y\u00f6neticilerin nitelikleri verilmi\u015ftir. S\u0131radan insanlar, uyruklar ise, y\u00f6netici kar\u015f\u0131s\u0131nda, efendi-k\u00f6le e\u015fitsizlik\u00e7i ili\u015fkisindekine benzer olarak, \u201ck\u00f6lelik\u201d konumuna indirilmi\u015ftir.<\/p>\n

\u00d6ted\u00fcnyac\u0131l\u0131kta ve \u00d6teya\u015famc\u0131l\u0131kta haklar\u0131n \u00f6zg\u00fcrl\u00fcklerin ertelenmesi<\/strong><\/p>\n

Mezopotamya-Ortado\u011fu-Avrupa co\u011frafyas\u0131 tar\u0131mc\u0131 s\u0131n\u0131fl\u0131 uygar devletler tarihine (kent devletleri ile ba\u015flay\u0131p yerel, b\u00f6lgesel devletlerle s\u00fcren, imparatorluklara varan siyasal geli\u015fmelere) ko\u015fut bir dinsel ideoloji gelene\u011fi geli\u015ftirilmi\u015ftir. K\u00fclt\u00fcrel evrimi, kenttanr\u0131c\u0131l\u0131k ile ba\u015flan\u0131p, \u00e7oktanr\u0131c\u0131l\u0131ktan, Zoroastercilik gibi bir \u00e7ifttanr\u0131c\u0131l\u0131ktan ge\u00e7ilip, tektanr\u0131c\u0131l\u0131\u011fa ula\u015f\u0131lana dek s\u00fcrd\u00fcr\u00fclebilmi\u015ftir. Tektanr\u0131c\u0131l\u0131k buradan t\u00fcm k\u0131talara yay\u0131larak (Musevilik, H\u0131ristiyanl\u0131k, \u0130slaml\u0131k bi\u00e7imleriyle) varl\u0131\u011f\u0131n\u0131 end\u00fcstrici s\u0131n\u0131fl\u0131 toplumlara dek getirilebildi.<\/p>\n

Eski D\u00fcnya\u2019n\u0131n \u00f6teki uygar toplumlar b\u00f6lgesi Hindistan\u2019da e\u015fitsizlik\u00e7i toplum yap\u0131s\u0131 (z\u00fcmre, s\u0131n\u0131f de\u011fil) kast s\u0131rad\u00fczeni (kastlar hiyerar\u015fisi) bi\u00e7iminde a\u00e7\u0131l\u0131m g\u00f6sterdi. Ona uygun \u00fcstyap\u0131, Brahmac\u0131l\u0131\u011f\u0131n ve Hinduculu\u011fun ruhg\u00f6\u00e7\u00fc (reenkarnasyon) inanc\u0131na dayand\u0131r\u0131ld\u0131. S\u00f6z konusu inan\u00e7, i\u015flevi bak\u0131m\u0131ndan tektanr\u0131c\u0131l\u0131ktan \u00e7ok da farkl\u0131 sonu\u00e7lar yaratmad\u0131. Aralar\u0131ndaki temel benzerlik, e\u015fitsizlik\u00e7i toplumsal d\u00fczenlerde, insan haklar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin geli\u015ftirilmesine kapal\u0131 olmalar\u0131yd\u0131. Yaln\u0131zca g\u00f6revlerden ve ayr\u0131cal\u0131klardan s\u00f6z edilmesiydi. Haklar\u0131n, \u00f6zg\u00fcrl\u00fcklerin tektanr\u0131c\u0131l\u0131kta \u00f6ted\u00fcnyaya, Brahmac\u0131l\u0131kta ruhun daha sonraki ya\u015famlar\u0131na olmak \u00fczere, \u00f6l\u00fcmden sonraya ertelenmesiydi. Bu bak\u0131mdan \u201c\u00f6ted\u00fcnyac\u0131l\u0131k\u201d ile \u201c\u00f6teya\u015famc\u0131l\u0131k\u201d olarak niteledi\u011fim anlay\u0131\u015flar aras\u0131nda, i\u015flevleri alan\u0131nda hi\u00e7bir \u00f6nemli ayr\u0131m (fark) yoktu.<\/p>\n

Tanr\u0131-Kul e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131<\/strong><\/p>\n

Din kurumunun, tektanr\u0131c\u0131l\u0131kta en duru anlat\u0131m\u0131 kazand\u0131r\u0131lan dinsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin dayand\u0131r\u0131ld\u0131\u011f\u0131 temel inan\u00e7, Tanr\u0131-kul (\u00adYaratan-Yarat\u0131lan) aras\u0131 mutlak e\u015fitsizlik\u00e7i ili\u015fkidir. Bu inan\u00e7, Efendi-K\u00f6le \u00fcretim ili\u015fkisi ger\u00e7ekli\u011fine dayan\u0131larak kurulmu\u015f olmakla birlikte, k\u00f6leci denebilen \u00fcretim ili\u015fkileri \u00e7a\u011flar\u0131n\u0131 a\u015f\u0131p, feodal \u00fcretim ili\u015fkileri i\u00e7indeki toplumlara da uyarlanabilmi\u015ftir.<\/p>\n

Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131 s\u0131n\u0131fl\u0131, e\u015fitsizlik\u00e7i toplum bi\u00e7imleri boyunca, e\u015fitsizlik\u00e7i \u00f6z\u00fc de\u011fi\u015ftirilmeden g\u00fcn\u00fcm\u00fcze dek s\u00fcrd\u00fcr\u00fclebildi. B\u00f6yle bir inanc\u0131n ger\u00e7eklik de\u011feri (ki neredeyse yoktur) \u00f6nemli de\u011fildir. Yani tanr\u0131lar\u0131n\/tanr\u0131n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu, tekli\u011fi \u00e7oklu\u011fu tart\u0131\u015fmalar\u0131, i\u015fin (cambaza bak denerek ilginin da\u011f\u0131t\u0131l\u0131p ceplerin bo\u015falt\u0131lmas\u0131 benzeri) \u015farlatanl\u0131\u011f\u0131d\u0131r. Kul inanc\u0131n\u0131n de\u011feri, egemen s\u0131n\u0131flar ve y\u00f6neticiler gibi, kar\u0131-koca aras\u0131ndakiler gibi hemen her t\u00fcrl\u00fc e\u015fitsizlik\u00e7i ili\u015fki i\u00e7in bir \u00f6rnek, bir esin kayna\u011f\u0131 olmas\u0131d\u0131r. Hatta Tanr\u0131-kul ili\u015fkisine ili\u015fkin a\u00e7\u0131klamalar\u0131n, s\u00f6z konusu e\u015fitsizliklerin yeniden \u00fcretilmesine yarayan bir kal\u0131p, bir kopya \u00e7\u0131karma i\u015flevi g\u00f6rmesindedir.<\/p>\n

Tanr\u0131lar\u0131n ortal\u0131kta g\u00f6r\u00fcnmedi\u011fi, s\u00f6zlerinin duyulmad\u0131\u011f\u0131 bir ortamda s\u00f6zc\u00fclerinin \u201cTanr\u0131\u2019ya kulluk et!\u201d \u201cTanr\u0131\u2019ya boyun e\u011f!\u201d \u201cTanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131n gere\u011fini yap!\u201d \u201cTanr\u0131\u2019n\u0131n yasaklad\u0131\u011f\u0131n\u0131 yapma\u201d gibi s\u00f6zleri sonu\u00e7ta neye yaramaktad\u0131r, bir d\u00fc\u015f\u00fcn\u00fcn: Burada Althusser\u2019in ideoloji \u00fczerine (s\u00f6z\u00fcn\u00fc etti\u011fim) yap\u0131t\u0131nda geli\u015ftirdi\u011fi \u201c\u00e7a\u011f\u0131rma\u201d dedi\u011fi kimlik y\u00fckleme kavram\u0131 bize yard\u0131mc\u0131 olabilir: Ondan yararlan\u0131larak \u015f\u00f6yle bir dinsel ideoloji \u00e7\u00f6z\u00fcmlemesi yap\u0131labilir: \u00c7a\u011f\u0131rma, \u00f6rne\u011fin \u201cEy \u00dcmmeti M\u00fcsl\u00fcman\u201d ile ba\u015flar. Bir kimsenin bir toplulu\u011fun M\u00fcsl\u00fcman kimli\u011fi, \u00f6teki kimliklerinden, hatta s\u0131n\u0131f bilincinden bile \u00f6ne \u00e7\u0131kar\u0131l\u0131r. Sonra, M\u00fcsl\u00fcman kimlik (i\u015flerine geldi\u011fi bi\u00e7imde) tan\u0131mlan\u0131r. Bunu \u201cM\u00fcsl\u00fcman \u015funu yapmaz bunu yapmaz\u201d denetlemesi izler. En sonunda \u201cinanan inanc\u0131n\u0131n buyurdu\u011funu yapmak zorundad\u0131r\u201d denerek, ortaya \u00f6rt\u00fcnme, cihat gibi bir g\u00f6rev konabilir. \u0130deolojik ayg\u0131tlar b\u00f6yle i\u015fletilir. Kendilerini Tanr\u0131-y\u00f6netici, Tanr\u0131-vekili, Tanr\u0131-s\u00f6zc\u00fcs\u00fc atayanlar ya da bu g\u00f6revlere atananlar, onlar\u0131 bu g\u00f6revlere atayan egemen s\u0131n\u0131flar\u0131n isten\u00e7lerinin (iradelerinin) s\u00f6zc\u00fcl\u00fc\u011f\u00fcn\u00fc yaparlar. Egemenlerin istencini ve isteklerini, \u201cbizim iste\u011fimiz de\u011fil Tanr\u0131\u2019n\u0131n iste\u011fi\u201d sav\u0131yla gizlemeye \u00e7al\u0131\u015f\u0131rlar. Bu, temsili demokrasilerde az\u0131nl\u0131k egemen s\u0131n\u0131flar\u0131n\u0131n \u00e7\u0131karlar\u0131n\u0131n ve istencinin \u201c\u00e7o\u011funlu\u011fun, halk\u0131n iradesi\u201d olarak g\u00f6sterilmesindeki gibi gizlenmesine benzer. (23) \u00d6zetle Tanr\u0131ya kulluk s\u00f6ylemi, egemen s\u0131n\u0131flar\u0131n \u00e7\u0131karlar\u0131ndan yana i\u015fletilen e\u015fitsizlik\u00e7i d\u00fczenin ve e\u015fitsizlik\u00e7i ili\u015fkilerin a\u00e7\u0131klan\u0131p, aklan\u0131p, paklan\u0131p, saklanmalar\u0131na destek olu\u015fturmaktad\u0131r.<\/p>\n

Mezopotamya\u2019da egemen tanr\u0131n\u0131n kulu muydu?<\/strong><\/p>\n

Dinsel ideolojinin bu i\u015flevinin ilk \u00f6rne\u011fini, insanl\u0131\u011f\u0131n ilk uygar toplumlar\u0131n\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc Mezopotamya\u2019dan (M\u00d6 3. – 1. biny\u0131llar\u0131n katmanlar\u0131 aras\u0131ndan) \u00e7\u0131kar\u0131lan \u00e7iviyaz\u0131l\u0131 tabletlerde g\u00f6r\u00fcyoruz. Bunlarda, ister dinsel ister y\u00f6netsel s\u0131rad\u00fczeninde olsun, yaz\u0131\u015fmalar \u201cEfendim\u201d s\u00f6z\u00fcyle ba\u015flay\u0131p \u201ck\u00f6leniz\u201d deyi\u015fiyle sonland\u0131r\u0131lmaktad\u0131r. Kendisine \u201cefendi\u201d diye seslenilen \u00fcst konumdaki (stat\u00fcdeki) ki\u015fi de kendisinden bir \u00fcst konumdakine \u201ckulunuz\u201d (kad\u0131nsa \u201ccariyeniz\u201d) s\u00f6z\u00fcn\u00fc kullanarak seslenmektedir. (24) Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131n\u0131n \u00f6teki e\u015fitsizlik\u00e7i ili\u015fki \u00f6rneklerinin \u00e7\u0131kar\u0131lmas\u0131na yarad\u0131\u011f\u0131n\u0131 g\u00f6steren bundan daha uygun bir \u00f6rnek bulunabilir mi? Benzer bi\u00e7imde, k\u00f6leli\u011fin kald\u0131r\u0131lmas\u0131ndan sonraki y\u00fczy\u0131llarda, hatta g\u00fcn\u00fcm\u00fczde bile \u201cefendim\u201d ile a\u00e7\u0131lan telefon konu\u015fmalar\u0131 ve (k\u00f6leniz anlam\u0131na geldi\u011fi bilinsin bilinmesin) \u201cbendeniz\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kullan\u0131ld\u0131\u011f\u0131 kibarl\u0131k g\u00f6sterileri, k\u00f6lece, e\u015fitsizlik\u00e7i ili\u015fkilerin dilde fosille\u015ferek zaman\u0131m\u0131za dek kalabilmi\u015f kan\u0131tlar\u0131 olarak g\u00f6r\u00fclebilir.<\/p>\n

K\u00f6lelik yazg\u0131 m\u0131?<\/strong><\/p>\n

H\u0131ristiyanl\u0131k\u2019ta Tanr\u0131 yan\u0131 s\u0131ra \u0130sa\u2019ya \u201cRab\u201d (efendi) denmesi de (bkz. \u0130ncil,<\/em> Matta 4\/7: \u201cTanr\u0131n Rab\u2019bi denemeyeceksin\u201d; Matta 8\/7-8: \u201c\u0130sa, \u201cGelip onu iyile\u015ftirece\u011fim\u201d dedi. Ama y\u00fczba\u015f\u0131 \u201cYa Rab, evime girmene lay\u0131k de\u011filim\u201d dedi, \u201cYeter ki bir s\u00f6z s\u00f6yle u\u015fa\u011f\u0131m iyile\u015fir\u201d) b\u00f6yle bir \u00f6rnek alma olay\u0131n\u0131 yans\u0131tmaktad\u0131r. \u0130slaml\u0131k\u2019ta Allah i\u00e7in kullan\u0131lan, \u201cAlemlerin Rabbi\u201d, \u201cKainat\u0131n Efendisi\u201d (Ar. Rabbulalemin) deyi\u015findeki (bkz. Kuran<\/em>, Bakara 107) s\u0131fat\u0131n Muhammed i\u00e7in de (\u201cPeygamber Efendimiz\u201d bi\u00e7iminde) kullan\u0131l\u0131\u015f\u0131 ayn\u0131 ger\u00e7ekli\u011fi yans\u0131tmaktad\u0131r. Bu \u00f6rnek al\u0131\u015f hatta g\u00fcn\u00fcm\u00fczde bile kullan\u0131lan \u201cHocaefendi\u201d deyi\u015finde de g\u00f6r\u00fclebilir. Hepsinin gerisinde Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki \u00f6rne\u011finden etkilenip esinlenme olgusu yatsa gerektir. \u0130ngilizce yaz\u0131na Lord<\/em> olarak \u00e7evrilen Rab s\u00f6zc\u00fc\u011f\u00fcn\u00fcn hem tanr\u0131, hem \u0130sa, hem feodal bey, hem kral, hem k\u00f6le sahibi i\u00e7in kullan\u0131l\u0131yor olmas\u0131nda da durum b\u00f6yle.<\/p>\n

Kula kulluk edilmiyor mu?<\/strong><\/p>\n

Bu kan\u0131tlara kar\u015f\u0131 \u201ckula kulluk etmeyiniz\u201d buyru\u011fu g\u00f6sterilecektir. Bunun \u201cba\u015fka ilahlara tap\u0131nmay\u0131n\u0131z\u201d anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. \u00d6rne\u011fin (Cin 18\u2019de) \u201cMescitler \u015f\u00fcphesiz Allah\u2019\u0131nd\u0131r. O halde Allah ile birlikte kimseye yalvarmay\u0131n ve kulluk etmeyin\u201d s\u00f6zlerinden bu anla\u015f\u0131lmaktad\u0131r. Tevrat<\/em>\u2019taki, \u0130brani karde\u015fini k\u00f6le etmeyeceksin denmesi yan\u0131 s\u0131ra, \u0130brani k\u00f6lenin 7 y\u0131l sonra azat edilmesi buyru\u011fu (bkz. Tevrat, <\/em>M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f 21\/2: \u201c\u0130brani bir k\u00f6le sat\u0131n al\u0131rsan alt\u0131 y\u0131l k\u00f6lelik edecek, ama yedinci y\u0131l kar\u015f\u0131l\u0131k \u00f6demeden \u00f6zg\u00fcr olacak\u201d s\u00f6z\u00fc) bunu g\u00f6stermektedir. Ayn\u0131 yerde (21\/5-6\u2019da) k\u00f6lenin \u201cefendimi seviyorum … \u00f6zg\u00fcr olmak istemiyorum\u201d demesi durumunda efendisinin onu yarg\u0131\u00e7 \u00f6n\u00fcne \u00e7\u0131kar\u0131p kula\u011f\u0131n\u0131 biz ile delmesi istendikten sonra \u201cB\u00f6ylece k\u00f6le ya\u015fam boyu efendisine hizmet edecek\u201d buyru\u011fu yaz\u0131l\u0131d\u0131r.<\/p>\n

H\u0131ristiyanl\u0131kta k\u00f6lelerin azad\u0131 \u00f6ted\u00fcnyaya b\u0131rak\u0131ld\u0131<\/strong><\/p>\n

Tevrat<\/em> kitaplar\u0131n\u0131n, Eski Ahit ad\u0131yla Kitab\u0131 Mukaddes<\/em> i\u00e7inde Yeni Ahit say\u0131lan \u0130ncil<\/em> \u00f6n\u00fcne konarak benimsendi\u011fi an\u0131msan\u0131rsa, benzeri bir k\u00f6lelik anlay\u0131\u015f\u0131n\u0131n H\u0131ristiyanl\u0131kta da s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc anla\u015f\u0131lacakt\u0131r. \u0130sa\u2019n\u0131n (Luka 4\/18\u2019de) \u0130ncil<\/em>\u2019i (M\u00fcjde\u2019yi) \u201cRabbin ruhu \u00fczerimdedir… beni tutsaklara [eski \u00e7eviride \u201cesirlere\u201d yani k\u00f6lelere] azatl\u0131k… ezilenleri \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fturmak\u201d i\u00e7in g\u00f6nderdi diye \u00f6\u011f\u00fctlemeye (vaaza) ba\u015flam\u0131\u015f oldu\u011fu biliniyor. Buna kar\u015f\u0131n, H\u0131ristiyan dinbilginlerinin \u0130sa\u2019n\u0131n s\u00f6zlerinin, tanr\u0131n\u0131n ruhlar\u0131, g\u00f6klerdeki y\u00f6netiminde \u00f6zg\u00fcrle\u015ftirip kurtaraca\u011f\u0131 anlam\u0131na geldi\u011fi inanc\u0131n\u0131 yerle\u015ftirdiklerini g\u00f6r\u00fcyoruz. Ger\u00e7ekten \u00f6rne\u011fin Calvin (1509-1565) \u201c\u0130sa\u2019n\u0131n krall\u0131\u011f\u0131n\u0131, s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve e\u015fitli\u011fi bu d\u00fcnyada aramak bir Yahudi tersli\u011fidir\u201d yorumunu getirecektir. (25)<\/p>\n

\u0130slaml\u0131k\u2019ta k\u00f6lelik cariyelik kald\u0131r\u0131ld\u0131 m\u0131?<\/strong><\/p>\n

Kuran<\/em>\u2019da k\u00f6leli\u011fin kald\u0131r\u0131ld\u0131\u011f\u0131 yolunda tek bir ayetin bile bulunmad\u0131\u011f\u0131 bilinmektedir. Baz\u0131 kabahatlerin ba\u011f\u0131\u015flanmas\u0131 i\u00e7in k\u00f6le azad\u0131n\u0131n \u00f6\u011f\u00fctlenmesi ve Muhammed\u2019in k\u00f6lelerinin varl\u0131\u011f\u0131, k\u00f6lelik kurumunun kabul edildi\u011fini g\u00f6sterir. \u0130slam devletlerinde k\u00f6lelik kurumunun, do\u011frulu\u011fundan ku\u015fku duyulmadan, 20. y\u00fczy\u0131la dek s\u00fcrd\u00fcr\u00fclm\u00fc\u015f olmas\u0131 ger\u00e7e\u011fi kar\u015f\u0131s\u0131nda \u201ckula kulluk edilmez\u201d s\u00f6z\u00fc, uygulama de\u011feri bulunmayan bir s\u00f6ylem olarak kalmaktad\u0131r.<\/p>\n

G\u00fcn\u00fcm\u00fczde antikapitalist \u0130slamc\u0131 bir grubun Kuran<\/em>\u2019da k\u00f6leli\u011fin kald\u0131r\u0131ld\u0131\u011f\u0131 savlar\u0131n\u0131 dayand\u0131rd\u0131klar\u0131 Beled suresinde \u201cBiz ona iki g\u00f6z, bir dil ve iki dudak vermedik mi? Ona iki yolu (do\u011fru ve e\u011friyi) g\u00f6stermedik mi? Fakat o, sarp yoku\u015fu a\u015famad\u0131. O sarp yoku\u015f nedir bilir misin? K\u00f6le azad etmek ve a\u00e7l\u0131k g\u00fcn\u00fcnde yak\u0131n\u0131 olan bir yetimi, yahut a\u00e7-a\u00e7\u0131k bir yoksulu doyurmakt\u0131r.\u201d ayetleri bulunmaktad\u0131r. Bunun yan\u0131nda Zariyat 56\u2019daki \u201cBen cinleri ve insanlar\u0131 ancak bana kulluk etsinler diye yaratt\u0131m\u201d s\u00f6z\u00fc de g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa, bunlardan, bunlar \u201ck\u00f6le\u201d s\u00f6z\u00fc ge\u00e7en \u00f6teki ayetlerle birlikte yorumlanmadan k\u00f6leli\u011fin kald\u0131r\u0131ld\u0131\u011f\u0131 sonucu \u00e7\u0131kar\u0131lamaz. Ger\u00e7ekten Nahl 75\u2019de \u201cAllah, hi\u00e7bir \u015feye g\u00fcc\u00fc yetmeyen, ba\u015fkas\u0131n\u0131n mal\u0131 olmu\u015f bir k\u00f6le ile kat\u0131m\u0131zdan kendisine verdi\u011fimiz g\u00fczel r\u0131zktan gizli ve a\u00e7\u0131k olarak harcayan (h\u00fcr) bir kimseyi misal verir. Bunlar hi\u00e7 e\u015fit olurlar m\u0131?\u201d ayeti (ve Rum, 28\u2019deki k\u00f6le sahipleri ile k\u00f6lelerin e\u015fit tutulamayaca\u011f\u0131 s\u00f6ylenen benzeri ayetlerin varl\u0131\u011f\u0131) (26) yads\u0131nmadan b\u00f6yle bir sonuca var\u0131lamaz. Her d\u00f6rt surenin ayetlerinin, birlikte ele al\u0131nd\u0131\u011f\u0131nda, daha \u00e7ok, Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki kal\u0131b\u0131n\u0131n toplumsal ger\u00e7eklikten esinlenilerek d\u00f6k\u00fcl\u00fcp, toplumda e\u015fitsizlik\u00e7i ili\u015fkilerin kopyalanmas\u0131na yarad\u0131\u011f\u0131 yorumunu destekler nitelikte olduklar\u0131 anla\u015f\u0131lacakt\u0131r.<\/p>\n

YARATILI\u015e-\u00d6ZG\u00dcRL\u00dcK-SORUMLULUK SORUNLARI<\/strong><\/p>\n

\u00d6yleyse, a\u011f\u0131rl\u0131\u011f\u0131n\u0131 bug\u00fcn bile s\u00fcrd\u00fcrebilen, tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki inanc\u0131 kal\u0131b\u0131ndan \u00e7\u0131kar\u0131larak \u00e7o\u011falt\u0131l\u0131p yay\u0131labilen bir kul insan anlay\u0131\u015f\u0131n\u0131n, temel haklar ve \u00f6zg\u00fcrl\u00fckler, sorumluluk sorumsuzluk alanlar\u0131nda d\u00fc\u015f\u00fcnceleri nerelere g\u00f6t\u00fcrebilip nerelere g\u00f6t\u00fcremeyece\u011fine bak\u0131lmal\u0131d\u0131r.<\/p>\n

Yarat\u0131lan \u00f6zg\u00fcr say\u0131l\u0131p sorumlu tutulabilir mi?<\/strong><\/p>\n

Daha \u00f6nce de belirtti\u011fim gibi, Yaradan yaratt\u0131\u011f\u0131n\u0131 bilir. Hele onu (tektanr\u0131c\u0131l\u0131kta d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc gibi) yoktan var etmi\u015fse! Yarat\u0131lan kul, varl\u0131\u011f\u0131n\u0131, varl\u0131\u011f\u0131yla birlikte her \u015feyini, ondan alm\u0131\u015ft\u0131r, ona bor\u00e7ludur, sonunda ona geri verecektir. Yineleyeyim, yaratan-yarat\u0131lan aras\u0131 ili\u015fki kuklac\u0131 ile kuklas\u0131 aras\u0131 ili\u015fkiye benzer. Kuklan\u0131n \u00f6zg\u00fcr isten\u00e7 sahibi oldu\u011fu, \u00f6zg\u00fcr eylem yetisinin bulundu\u011fu ileri s\u00fcr\u00fclemez. Kulun yaln\u0131zca ruhunun de\u011fil, bedeninin de Yaradan\u2019ca yarat\u0131ld\u0131\u011f\u0131na inan\u0131l\u0131yorsa bu, kuklac\u0131n\u0131n, kuklalar\u0131n\u0131 oynatmaktan \u00f6te, tahtalar\u0131n\u0131, iplerini bile kendisinin istedi\u011fi gibi yapmas\u0131 durumuna benzer. Bu durumda kulun (kuklan\u0131n) ne \u00f6zg\u00fcr oldu\u011fu ne de hareketlerinden, kendisine s\u00f6yletilenden sorumlu tutulabilece\u011fi s\u00f6ylenebilir. Dinde de b\u00f6yle bir sav, hele yoktan var etme varsay\u0131m\u0131yla tutarl\u0131 olarak ileri s\u00fcr\u00fclemez. Yarat\u0131lan (tektanr\u0131c\u0131 dinin kitaplar\u0131nda a\u00e7\u0131k\u00e7a belirtildi\u011fi gibi) Yaradan\u2019\u0131n (efendisinin) kulu (k\u00f6lesi) onun bir arac\u0131, hatta mal\u0131 durumundad\u0131r. K\u00f6lelik kurumunun kuram\u0131n\u0131 yapan Aristoteles\u2019in belirtti\u011fine benzer bi\u00e7imde k\u00f6le efendinin canl\u0131 arac\u0131, ara\u00e7 cans\u0131z k\u00f6lesi g\u00f6r\u00fcl\u00fcr. (27) Ama\u00e7, efendinin yarar\u0131d\u0131r. K\u0131sacas\u0131, dinsel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ve insan anlay\u0131\u015f\u0131n\u0131n, \u201ckul insan\u201d kavram\u0131nda \u00f6zetlendi\u011fi gibi, \u00f6zg\u00fcr insan, \u00f6zg\u00fcr eylem, temel insan \u00f6zg\u00fcrl\u00fckleri d\u00fc\u015f\u00fcnce ve de\u011ferlerine kapal\u0131 oldu\u011fu apa\u00e7\u0131k bir ger\u00e7ektir.<\/p>\n

\u0130nsan\u0131n \u00f6zneli\u011fi yads\u0131n\u0131p \u00f6znelik ayr\u0131cal\u0131\u011f\u0131 sanal a\u015fk\u0131n\u00f6znelere sunulabilir mi?<\/strong><\/p>\n

Dahas\u0131, yarat\u0131l\u0131\u015f\u00e7\u0131 kul insan anlay\u0131\u015f\u0131nda insan\u0131n \u00f6zneli\u011finin bile yads\u0131nd\u0131\u011f\u0131 s\u00f6ylenebilir. Ger\u00e7ekten, \u00f6znelik konumu, bilmeyi, \u00f6zg\u00fcr karar verebilmeyi, kafa eme\u011fi ile kol eme\u011fini birle\u015ftirerek \u00fcretim etkinli\u011fiyle yarat\u0131c\u0131, \u00f6zg\u00fcr eylemde bulunabilmesini ve ki\u015finin eylem ve d\u00fc\u015f\u00fcncelerinden sorumluluk duyup sorumlu tutulabilmesini i\u00e7erir. Oysa \u00f6rne\u011fin Kuran<\/em>\u2019da insan\u0131n \u201cbilen \u00f6zne\u201d olma kapasitesi k\u00fc\u00e7\u00fcmsenmi\u015f, yads\u0131nm\u0131\u015ft\u0131r. Tek bir \u00f6rnek bile bunu kan\u0131tlamaya yeter: Nahl, 74\u2019te: Allah i\u00e7in emsal g\u00f6stermeyin. \u00c7\u00fcnk\u00fc Allah bilir siz ise bilmezsiniz.\u201d denmektedir. \u00d6yle ki insan\u0131n sava\u015f\u0131n bile kendi hayr\u0131na olup olmad\u0131\u011f\u0131n\u0131 bilemeyece\u011fi s\u00f6ylenmektedir. (28) \u0130nsan\u0131n kendi \u00e7\u0131kar\u0131na olan\u0131 bile bilip se\u00e7emeyece\u011fi, neyin \u00e7\u0131kar\u0131na olup neyin olmad\u0131\u011f\u0131n\u0131 Allah\u2019\u0131n bilece\u011fi inanc\u0131, Bakara 216\u2019da i\u015flenmektedir: \u201cHo\u015funuza gitmedi\u011fi halde sava\u015f size farz k\u0131l\u0131nd\u0131. Sizin i\u00e7in daha hay\u0131rl\u0131 oldu\u011fu halde bir \u015feyi sevmemeniz m\u00fcmk\u00fcnd\u00fcr. Sizin i\u00e7in daha k\u00f6t\u00fc oldu\u011fu halde bir \u015feyi sevmeniz de m\u00fcmk\u00fcnd\u00fcr. Allah bilir, siz bilmezsiniz.\u201d<\/p>\n

\u00d6zne yak\u0131\u015ft\u0131rmas\u0131ndan a\u015fk\u0131n\u00f6zne yaratmaya<\/strong><\/p>\n

Dinde bu sonuca var\u0131lan d\u00fc\u015f\u00fcnceler \u015f\u00f6yle bir evrimden ge\u00e7irilmi\u015f g\u00f6r\u00fcn\u00fcyor. \u00dcretim \u00f6ncesi avc\u0131 ve toplay\u0131c\u0131 topluluklarda (sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f evresinde) antropologlar\u0131n animizm (canc\u0131l\u0131k) dedikleri bir e\u011filimden s\u00f6z edilir. \u0130nsan, \u00f6nemli do\u011fa \u00f6\u011felerini canl\u0131, kendi gibi duygular\u0131, d\u00fc\u015f\u00fcnceleri, isten\u00e7 ve eylemi olan varl\u0131klar gibi g\u00f6rm\u00fc\u015ft\u00fcr. Bunu, \u00fcretime ge\u00e7ilip daha s\u0131n\u0131fl\u0131 topluma ge\u00e7ilemedi\u011fi ko\u015fullarda, \u00e7ift\u00e7i topluluklarda do\u011faya, \u201ccanl\u0131l\u0131k\u201d yan\u0131 s\u0131ra, (toprak ana anlay\u0131\u015f\u0131ndaki gibi) \u201cki\u015filik\u201d y\u00fcklenmesi izlemi\u015fti. G\u00f6\u00e7ebe \u00e7oban topluluklardan ise, s\u0131ra d\u0131\u015f\u0131 ba\u015far\u0131l\u0131 patriarklar\u0131n, \u015feflerin \u00f6l\u00fcmlerinden sonra da toplulu\u011fu korumay\u0131 s\u00fcrd\u00fcrd\u00fckleri inanc\u0131yla, ruhlar\u0131n\u0131n \u00f6l\u00fcms\u00fczle\u015ftirilmeleri yani ruhlar\u0131 \u201c\u00f6znele\u015ftirme\u201d katk\u0131s\u0131 geldi. Bu t\u00fcr sanal \u00f6zneleri, s\u0131n\u0131fl\u0131 uygar tar\u0131mc\u0131 toplumlarda, tar\u0131mla ilgili (toprak, su, g\u00fcne\u015f, hava gibi) ki\u015file\u015ftirilmi\u015f do\u011fa g\u00fc\u00e7lerini, \u00e7al\u0131\u015fmayan efendiler katman\u0131 ki\u015filerinin ve y\u00f6neticilerin \u00fcst\u00fcn konum ve niteliklerinden esinlenilerek y\u00fcceltip \u201ca\u015fk\u0131n\u00f6znele\u015fme\u201d e\u011filimi g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. B\u00f6ylece do\u011fa g\u00fc\u00e7lerinin tanr\u0131la\u015ft\u0131r\u0131lmalar\u0131 d\u00fc\u015f\u00fcnsel i\u015flemi tamamlanm\u0131\u015f olur. Sonul sonu\u00e7 insan\u0131n, kul, k\u00f6le, mal say\u0131l\u0131p \u00f6zneli\u011finin bile yads\u0131nabilmesi olana\u011f\u0131n\u0131n do\u011fmas\u0131d\u0131r.<\/p>\n

C\u00fczi \u0130rade inanc\u0131 \u00f6zg\u00fcrl\u00fck sa\u011flayabilir mi?<\/strong><\/p>\n

\"\"Dinsel d\u00fcnya g\u00f6r\u00fc\u015f\u00fc uyar\u0131nca, yarat\u0131lan kulun kendisine ba\u011f\u0131\u015flanan ya da kendisinden esirgenen duygu, d\u00fc\u015f\u00fcnce ve eylemlerinden dolay\u0131 sorumlu tutulamamas\u0131 gerekmez mi? Sorumlu tutulabilmesi i\u00e7in \u0130slam yarat\u0131l\u0131\u015f\u00e7\u0131lar \u201cK\u00fclli \u0130rade ile C\u00fczi \u0130rade\u201d ve \u201cKader ile Kaza\u201d kavramlar\u0131n\u0131 ileri s\u00fcrmektedirler. Onlara dayan\u0131larak, insan\u0131n az \u00e7ok \u00f6zg\u00fcr say\u0131laca\u011f\u0131 (hay\u0131r ile \u015feri ay\u0131rt edip birini se\u00e7ebilece\u011fi) s\u00f6ylemektedirler. Ayn\u0131 zamanda bu se\u00e7iminden dolay\u0131, bu d\u00fcnyada ve (cennet ve cehennemden birine g\u00f6nderilmek yolunda) \u00f6ted\u00fcnyada yarg\u0131 g\u00fcn\u00fcnde sorumlu tutulabilece\u011fi g\u00f6r\u00fc\u015f\u00fc savunulmaktad\u0131rlar. (29) Bu mant\u0131kla, denebilir ki, insan\u0131n bu d\u00fcnyada alamad\u0131\u011f\u0131 haklar\u0131, kavu\u015famad\u0131\u011f\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00f6ted\u00fcnyaya ertelenebilmektedir.<\/p>\n

\u00d6nce, b\u00f6yle bir a\u00e7\u0131klaman\u0131n, yarad\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n bir a\u00e7maz\u0131ndan (yarat\u0131\u011f\u0131n sorumlu tutulamayaca\u011f\u0131 sonucundan) kurtulma giri\u015fimi oldu\u011funu s\u00f6ylemeliyiz. Ama\u00e7, \u201cyoktan var edilen\u201d insana, \u201cTanr\u0131 buyruklar\u0131\u201d denenlerin gere\u011fini yapmad\u0131\u011f\u0131nda cezaland\u0131rma korkusu, yapt\u0131\u011f\u0131nda \u00f6d\u00fcllendirilme umudu vermektir. Oysa buyrulan\u0131 \u00f6d\u00fcl umuduyla ya da ceza korkusuyla yapmak (Bakunin, Kropotkin gibi \u00e7a\u011f\u0131m\u0131z anar\u015fist d\u00fc\u015f\u00fcn\u00fcrlerinin de belirtti\u011fi \u00fczere) (30) \u00f6zg\u00fcrl\u00fck de\u011fil (i\u00e7selle\u015ftirilmi\u015f bir inan\u00e7 gere\u011fince de olsa) zorunluluktur. Bunu, ba\u015f\u00f6rt\u00fcs\u00fc takmaya ba\u015flayan bir rekt\u00f6r\u00fcm\u00fcz\u00fcn inanc\u0131m\u0131n gere\u011fini yapmak zorunday\u0131m demesinden de \u00e7\u0131karabiliyoruz.<\/p>\n

Dahas\u0131, k\u00fclli irade tanr\u0131daysa da insana bir c\u00fczi irade alan\u0131 b\u0131rak\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, \u201cyoktan var edilme\u201d derecesinde yarat\u0131lma kavram\u0131yla \u00e7eli\u015fkilidir. Somut bir \u00f6rnek i\u00e7in, Musevilik olsun, H\u0131ristiyanl\u0131k olsun, \u0130slaml\u0131k olsun \u201c\u00f6ted\u00fcnyac\u0131\u201d tektanr\u0131c\u0131 bir dinden, Brahmac\u0131 olsun Hinducu olsun \u201c\u00f6teya\u015famc\u0131\u201d (reenkarnasyon=ruhg\u00f6\u00e7\u00fc inanc\u0131na dayan\u0131lan) dinlerden olan halklarda hi\u00e7 de ender g\u00f6r\u00fclmeyen bir olgudan gidebiliriz. Onlarda da, ba\u015fka inan\u00e7tan halklarda oldu\u011fu gibi, bulu\u011fa ermemi\u015f ya\u015fta k\u0131z \u00e7ocuklar\u0131n\u0131n, r\u00fc\u015fte ermi\u015f erkeklerce yap\u0131lan cinsel sald\u0131r\u0131 sonucunda \u00f6lmeleri, \u00f6ld\u00fcr\u00fclmeleri bildik ger\u00e7ek. Su\u00e7lular\u0131n, Allah\u2019\u0131n kendilerine verdi\u011fi c\u00fczi iradelerini kullanmay\u0131p (\u015feytana, nefislerine uyduklar\u0131 i\u00e7in) bu d\u00fcnyada olmasa bile \u00f6ted\u00fcnyada, \u00f6teya\u015famlar\u0131nda cezaland\u0131r\u0131lmalar\u0131n\u0131n gerekti\u011fi s\u00f6ylenir. \u015eeytan\u2019\u0131n savunmanl\u0131\u011f\u0131 yap\u0131larak, b\u00f6yle bir su\u00e7lama kar\u015f\u0131s\u0131nda san\u0131klar\u0131n savunmanlar\u0131n\u0131n (avukatlar\u0131n\u0131n) \u015f\u00f6yle bir mant\u0131kla s\u0131k\u0131 bir savunma geli\u015ftirebilecekleri s\u00f6ylenebilir: Yaradan\u2019\u0131n kendilerine ba\u011f\u0131\u015flad\u0131\u011f\u0131 c\u00fczi irade, tutkular\u0131n\u0131 yenmelerine yetmeyecek kadar az gelmi\u015f. Biraz daha fazla iradeyle yarat\u0131lm\u0131\u015f olsalard\u0131, gene kendilerine Yaradan\u2019\u0131n ba\u011f\u0131\u015f\u0131 olan cinsel tutkular\u0131n\u0131 dizginleyebilirlerdi. Ya da, Yaradan onlar\u0131 bu kadar azg\u0131n bir cinsel tutkuyla yaratm\u0131\u015f olmasayd\u0131, c\u00fczi iradeleri tutkular\u0131na egemen olmalar\u0131na yetebilirdi. Sonu\u00e7 olarak s\u00f6z\u00fc, \u00fcst\u00fc \u00f6rt\u00fcl\u00fc de olsa, sorumlulu\u011fun yarat\u0131landa de\u011fil, yaratanda olaca\u011f\u0131 noktas\u0131na getirebilirler.<\/p>\n

Yarat\u0131l\u0131\u015f\u00e7\u0131 adalet paradoksu<\/strong><\/p>\n

\"\"Burada, yarat\u0131l\u0131\u015f\u00e7\u0131 inanc\u0131n bir ba\u015fka sav\u0131na tak\u0131l\u0131r\u0131z: \u201cOna yarat\u0131l\u0131\u015f\u00e7\u0131 adalet paradoksu\u201d denebilir: Yaradan yetkindir. \u00d6yleyse, yarat\u0131s\u0131 da kusursuz, yetkin olacakt\u0131r. Yaradan yetkin, dolay\u0131s\u0131yla kusursuz oldu\u011funa g\u00f6re, yetkin olmayan bir yarat\u0131\u011f\u0131n yetersiz akl\u0131yla Yaradan\u2019\u0131 sorumlu tutulamaz. Bu, yarat\u0131l\u0131\u015f\u00e7\u0131 kuram\u0131n i\u00e7 \u00e7eli\u015fkisidir. Bu \u00e7eli\u015fki dinsel kaynaklarda bir t\u00fcrl\u00fc giderilememi\u015ftir. S\u00fcmer\u2019in Enki ile Ninmah mitosunda (31) ayn\u0131 zamanda Tevrat<\/em> i\u00e7inde insan\u0131n tanr\u0131 benzeri, \u0130slam\u2019da \u201ckamil\u201d yarat\u0131ld\u0131\u011f\u0131 s\u00f6ylenmi\u015ftir. Enuma Eli\u015f<\/em> i\u00e7inde ise asi tanr\u0131 Kingu\u2019nun kan\u0131ndan yarat\u0131ld\u0131\u011f\u0131 yolunda ipu\u00e7lar\u0131 bulunmaktad\u0131r. S\u00fcmer yarat\u0131l\u0131\u015f destan\u0131nda (ve Tevrat<\/em>\u2019ta, Kuran<\/em>\u2019da da) bir de insan\u0131n bal\u00e7\u0131ktan \u201cyap\u0131ld\u0131\u011f\u0131\u201d belirtilmektedir. Kuran<\/em>\u2019da bir yerde (Secde, 9\u2019da) Allah\u2019\u0131n bal\u00e7\u0131\u011fa kendi ruhundan \u00fcfleyerek can verdi\u011fi yaz\u0131l\u0131yken, ba\u015fka bir yerde (Nisa, 28\u2019de) \u201c\u0130nsan zay\u0131f yarat\u0131lm\u0131\u015ft\u0131r\u201d yaz\u0131l\u0131d\u0131r. Bu, cinler, melekler ve ba\u015fmelek gibi (Cin, 27\u2019de belirtilen) alevden yarat\u0131lm\u0131\u015fl\u0131ktan a\u015fa\u011f\u0131 bir konumdur: H\u0131ristiyanl\u0131kta insan\u0131n, Tanr\u0131\u2019n\u0131n buyru\u011funa de\u011fil cinsel tutkusunun \u00e7a\u011fr\u0131s\u0131na uydu\u011fu i\u00e7in sonsuza dek kal\u0131tsal lanetli (su\u00e7lu do\u011fal\u0131) oldu\u011fu inanc\u0131 egemendir. Kuran<\/em>\u2019da baz\u0131 yerlerde hayr\u0131n ve \u015ferrin Allah\u2019tan geldi\u011fi s\u00f6ylenirken (anlam\u0131n\u0131 tam bilmeden ezberlettirildi\u011fi gibi, yan\u0131lm\u0131yorsam \u201chayrihi ve \u015ferrihi minallahi taalallah\u201d denirken) bir yerde (Nisa, 79\u2019da) \u201cSana gelen iyilik Allah\u2019tand\u0131r. Ba\u015f\u0131na gelen k\u00f6t\u00fcl\u00fck ise nefsindendir\u201d yaz\u0131l\u0131d\u0131r. Enbiya 35\u2019te ise: \u201cBir deneme olarak sizi hay\u0131rda da \u015ferde de imtihan ederiz\u201d (Nebio\u011flu \u00e7evirisinde \u201cBiz sizi hay\u0131r ile \u015fer ile deneriz\u201d) denmekte.<\/p>\n

Kader ve kaza kavramlar\u0131 ne i\u015fe yaramakta?<\/strong><\/p>\n

\u201cKader ve Kaza\u201d kavramlar\u0131na gelelim. Yaradan yaratt\u0131\u011f\u0131n\u0131 biliyorsa bu ona ba\u011f\u0131\u015flad\u0131\u011f\u0131 yetilere g\u00f6re neler yap\u0131p neler yapamayaca\u011f\u0131n\u0131 da \u00f6nceden bilir demektir. Hatta yarat\u0131rken yazg\u0131s\u0131n\u0131 da yaz\u0131p, nas\u0131l ya\u015fay\u0131p ne zaman nas\u0131l \u00f6lece\u011fini (ecel tarihini) saptam\u0131\u015ft\u0131r. Bu inan\u00e7 nedeniyledir ki, bireysel olsun toplumsal olsun b\u00fcy\u00fck kazalarda ve \u00f6l\u00fcmlerde (\u00f6rne\u011fin yersars\u0131nt\u0131lar\u0131 kadar trafik, i\u015f kazalar\u0131nda) do\u011fan sonu\u00e7lara ne kadar a\u011f\u0131r olurlarsa olsunlar \u201ckader\u201d (yazg\u0131) denip katlan\u0131lmaktad\u0131r. \u201cTakdir-i ilahi\u201d denerek, sorgulamaya kalk\u0131lmas\u0131 \u00f6nlenmeye \u00e7al\u0131\u015f\u0131lmakta, d\u00fczenin bozukluklar\u0131na, haks\u0131zl\u0131klar\u0131na ba\u015fkald\u0131r\u0131lmay\u0131p boyun e\u011filmesi sa\u011flanmak istenmektedir.<\/p>\n

\u0130slam inanc\u0131na g\u00f6re, k\u00fclli iradenin bir a\u00e7\u0131l\u0131m\u0131 olan \u201cKader\u201d de\u011fi\u015ftirilemez; kaderden ka\u00e7\u0131n\u0131lamaz. Ama kendisine c\u00fczi irade verilmi\u015f insan, kader yolunun s\u0131n\u0131rlar\u0131 i\u00e7inde, gidi\u015fini hayra ya da \u015ferre y\u00f6nlendirebilir. Buna (trafik kazas\u0131ndakinden farkl\u0131 bir anlamla) \u201cKaza\u201d denmektedir. \u0130yi de yap\u0131lan (her iki anlam\u0131yla) kaza, bir se\u00e7im \u00fcr\u00fcn\u00fc olsa bile, bir ya da bir\u00e7ok ki\u015finin \u00f6l\u00fcm\u00fcyle (yazg\u0131s\u0131yla, eceliyle) sonu\u00e7lanm\u0131\u015fsa ki\u015fi sorumlu tutulabilir mi? Bu durumda kazan\u0131n as\u0131l sorumlusu o ki\u015fi de\u011fildir. \u00c7\u00fcnk\u00fc bilin\u00e7li olsun olmas\u0131n, yapt\u0131\u011f\u0131yla, tanr\u0131n\u0131n birileri i\u00e7in yazd\u0131\u011f\u0131 yazg\u0131n\u0131n (onun ecelinin) ger\u00e7ekle\u015fmesi sa\u011flanmaktad\u0131r. Bir anlamda tanr\u0131n\u0131n buyru\u011fu yerine getirilmektir. Bu durumda o kimsenin cezaland\u0131r\u0131lmas\u0131 hakka adalete s\u0131\u011far m\u0131? Tersinin yap\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131, Kader\u2019e, Tanr\u0131\u2019n\u0131n buyru\u011funa kar\u015f\u0131 durmak olmaz m\u0131yd\u0131?<\/p>\n

Gene de bir \u201cDiyanet \u0130\u015fleri Ba\u015fkan\u0131… Soma facias\u0131nda ya\u015fam\u0131n\u0131 yitiren madenciler i\u00e7in… Cuma hutbesinde… \u2018Kader ve ecel insano\u011flunun ihmal ve sorumluluklar\u0131n\u0131 ortadan kald\u0131rmaz. Takdir [takdir-i ilahi] insano\u011flunun sorumlulu\u011funu [tedbir kuldan takdir Allah\u2019tan deyi\u015fini \u00e7a\u011fr\u0131\u015ft\u0131rarak] kald\u0131rmaz\u201d (32) diyebilmektedir. Bu savunmaya, Takdir [ki kader ile ayn\u0131 k\u00f6kten t\u00fcretilmi\u015f kavramd\u0131r] Allah\u2019tansa, insano\u011flunun ecel gibi daha \u00f6nce saptanm\u0131\u015f bir kaderi de\u011fi\u015ftiremeyece\u011finden, tedbirinin sonu\u00e7 \u00fczerinde hi\u00e7bir etkisinin olmayaca\u011f\u0131 yan\u0131t\u0131 verilebilir. Tutars\u0131zl\u0131k ancak, Allah kulun ne gibi tedbirler al\u0131p almayaca\u011f\u0131n\u0131 da \u00f6nceden takdir etmi\u015ftir denirse ortadan kalkar. Ama bu kez de kulun alamad\u0131\u011f\u0131 tedbirden dolay\u0131 cezaland\u0131r\u0131lmas\u0131 \u00e7eli\u015fkisiyle (yarat\u0131l\u0131\u015f\u00e7\u0131 adalet paradoksuyla) kar\u015f\u0131la\u015f\u0131l\u0131r.<\/p>\n

\u00d6ld\u00fcrenler i\u00e7in (\u201cecel\u201d s\u00f6z konusu oldu\u011fundan) durum b\u00f6yle belirsiz. \u00d6ld\u00fcr\u00fclen kimseler i\u00e7in daha bulan\u0131k. \u00d6zetle, \u00f6zg\u00fcrl\u00fck ve sorumluluk sorunu, yarat\u0131l\u0131\u015f\u00e7\u0131 kul insan anlay\u0131\u015f\u0131nda \u00e7\u00f6z\u00fclemez bir mant\u0131ksal k\u00f6rd\u00fc\u011f\u00fcm olu\u015fturmaktad\u0131r. Birinin dikkatsizli\u011fi, hatas\u0131, kusuru, hatta kast\u0131 sonucunda \u00f6lenin su\u00e7u ne? Tevrat<\/em>\u2019ta (Hezekiel 18\/2-4\u2019te) eskisi gibi \u201cBabalar koruk yedi \u00e7ocuklar\u0131n di\u015fleri kama\u015ft\u0131\u201d denmemesi istenecekse de, daha \u00f6nce (M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f, 5\u2019te) \u201c\u00c7\u00fcnk\u00fc ben, Tanr\u0131n RAB k\u0131skan\u00e7 bir Tanr\u0131\u2019y\u0131m. Benden nefret edenin babas\u0131n\u0131n i\u015fledi\u011fi su\u00e7un hesab\u0131n\u0131 \u00e7ocuklar\u0131ndan, \u00fc\u00e7\u00fcnc\u00fc, d\u00f6rd\u00fcnc\u00fc ku\u015faklardan sorar\u0131m\u201d denmesine bak\u0131larak, cezaland\u0131r\u0131lman\u0131n nedeni babalar\u0131n g\u00fcnahlar\u0131n\u0131n hesab\u0131n\u0131n \u00e7ocuklar\u0131ndan, torunlar\u0131ndan sorulmas\u0131\u201d m\u0131?! \u00d6lenler, Tanr\u0131\u2019n\u0131n \u00f6ld\u00fcreni cezaland\u0131r\u0131labilmesi i\u00e7in birer \u201cvesile\u201d, birer ara\u00e7 m\u0131? \u00d6lene yap\u0131lan haks\u0131zl\u0131k, kar\u015f\u0131l\u0131\u011f\u0131 kendisine bu d\u00fcnyada \u00f6denemeyece\u011fine g\u00f6re, alaca\u011f\u0131, (u\u011frad\u0131\u011f\u0131 b\u00fct\u00fcn \u00f6teki haks\u0131zl\u0131klarla birlikte) ilerde \u00f6denmek \u00fczere \u00f6ted\u00fcnyaya m\u0131 ertelenmekte?<\/p>\n

Kald\u0131 ki ceza (\u0130slam ve H\u0131ristiyan inan\u00e7lar\u0131na g\u00f6re) d\u00fcnyan\u0131n sonunun gelece\u011fi K\u0131yamet (Yarg\u0131) g\u00fcn\u00fcnden, tanr\u0131sal yarg\u0131lamadan sonra kesilece\u011fine g\u00f6re, \u201co g\u00fcne dek kimin g\u00fcnahl\u0131 kimin g\u00fcnahs\u0131z oldu\u011funu ancak Tanr\u0131 bilir\u201d mi denecektir? \u00d6ld\u00fcrenlerin, bilin\u00e7li kusurlar\u0131 ile \u00f6l\u00fcme neden olanlar\u0131n ya\u015farken (ve \u00f6ld\u00fckten sonra bile K\u0131yamet\u2019e dek) \u201csu\u00e7suzluk (masumiyet) karinesi\u201d ilkesinden yararland\u0131r\u0131lmalar\u0131 m\u0131 gerekecektir?<\/p>\n

Efendi Tanr\u0131n\u0131n kul insana bi\u00e7ti\u011fi yazg\u0131 hak getirmez, g\u00f6rev y\u00fckler<\/strong><\/p>\n

Yukar\u0131daki sorular bizi dinde haklar sorununa getirir. Asl\u0131nda, dinde kulun \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden s\u00f6z edilemeyece\u011fi gibi temel insan haklar\u0131ndan da s\u00f6z edilemez. K\u00f6lenin oldu\u011fu gibi kulun da \u201chaklar\u0131\u201d de\u011fil \u201cg\u00f6revleri\u201d vard\u0131r. Dinde tanr\u0131lar\u0131n\/tanr\u0131n\u0131n insanlara kayras\u0131ndan (inayetinden) \u201cba\u011f\u0131\u015flar\u0131ndan\u201d s\u00f6z edilir. Dindarlara, sonsuz cennet ya\u015fam\u0131 gibi tan\u0131nan \u201cayr\u0131cal\u0131klar\u201d s\u00f6z\u00fc verilmi\u015f olsa da, insan haklar\u0131n\u0131n tan\u0131nd\u0131\u011f\u0131ndan s\u00f6z edilemez. Irk\u00e7\u0131 olmakla birlikte dinci ahlak ve sorumluluk anlay\u0131\u015f\u0131ndan esinlenilmi\u015f (orta \u00f6\u011fretimde belle\u011fime kaz\u0131nm\u0131\u015f olup, \u00fcniversitedeyken K\u00f6y Enstit\u00fcs\u00fc \u00e7\u0131k\u0131\u015fl\u0131 profes\u00f6r\u00fcm\u00fcz \u0130brahim Yasa\u2019n\u0131n ele\u015ftirdi\u011fi) \u015fu \u015fiir s\u00f6z konusu g\u00f6rev anlay\u0131\u015f\u0131n\u0131 dillendirmektedir: \u201cAhlak yolu pek dard\u0131r \/ Tetik bas \u00f6n\u00fc yard\u0131r \/ Sak\u0131n hakk\u0131m var deme \/ Hak yok vazife vard\u0131r \/ Hak milletin, \u015fan onun \/ G\u00f6vde senin can onun \/ D\u00f6k\u00fclecek kan onun… G\u00f6zlerimi kapar\u0131m vazifemi yapar\u0131m.\u201d (Yasa, teksir ettirip \u00f6\u011frencilerine da\u011f\u0131tt\u0131\u011f\u0131 ders notlar\u0131nda, bu al\u0131nt\u0131n\u0131n alt\u0131na \u201chak da vard\u0131r vazife de. Vazifemi g\u00f6zlerimi kapayarak de\u011fil a\u00e7arak yapar\u0131m\u201d notu d\u00fc\u015fm\u00fc\u015ft\u00fc.)<\/p>\n

Kimi dinci felsefeciler de insan\u0131n ancak ruhunun \u00f6ted\u00fcnyada \u00f6zg\u00fcrl\u00fc\u011fe ve hak ettiklerine kavu\u015fabilece\u011fini s\u00f6ylemektedirler. \u201c\u00d6l karde\u015fim \u00f6l, \u00f6l ki hakk\u0131n\u0131 alabilesin\u201d! Kuramda durum, onun mant\u0131ksal \u00e7\u00f6z\u00fcmlemesi bu y\u00f6nde.<\/p>\n

Efendi Tanr\u0131 – Kul \u0130nsan anlay\u0131\u015f\u0131n\u0131n toplumsal ya\u015famdaki i\u015flevi<\/strong><\/p>\n

Uygulamada durum ne? Dinci d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde, kul insan anlay\u0131\u015f\u0131nda, kulun haklar\u0131 sorunu, ger\u00e7ekli\u011fe uygunluk g\u00f6z ard\u0131 edilmeden ve mant\u0131ksal bir tutarl\u0131k i\u00e7inde i\u015flenmi\u015f de\u011fildir. Bu alanlardaki inan\u00e7lar, belli \u00fcretim bi\u00e7imlerinin, \u00fcretim ili\u015fkilerinin, y\u00f6netim bi\u00e7imlerinin, egemen s\u0131n\u0131flar\u0131n, art\u0131 aktar\u0131m\u0131n\u0131n (s\u00f6m\u00fcr\u00fcn\u00fcn) bir sim\u00fclasyonu (ger\u00e7ekli\u011fin simgesel kar\u015f\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceler) durumundad\u0131r. B\u00f6ylece e\u015fitsizlik\u00e7i d\u00fczeni yans\u0131t\u0131c\u0131 olmalar\u0131 yan\u0131 s\u0131ra, i\u015flevsel de\u011ferleri nedeniyle s\u00fcrd\u00fcr\u00fcl\u00fcp yeniden \u00fcretilen d\u00fc\u015f\u00fcncelerdir.<\/p>\n

\"\"Bunlara dayan\u0131larak, \u201cvermemi\u015f mabut, neylesin sultan mahmut\u201d gibi deyi\u015flerle, e\u015fitsizlik\u00e7i, adaletsiz d\u00fczenler, normal, do\u011fal, hatta tanr\u0131sal g\u00f6sterilebilmektedir. Toplumsal d\u00fczenlerdeki e\u015fitsizlik\u00e7i konumlar, ili\u015fkiler, e\u015fitsiz b\u00f6l\u00fc\u015f\u00fcm, ka\u00e7\u0131n\u0131lmaz g\u00f6r\u00fcl\u00fcp g\u00f6sterilebilmektedir. Dolay\u0131s\u0131yla, efendi tanr\u0131 – kul insan anlay\u0131\u015f\u0131 ger\u00e7eklik evreninde ya\u015famsal \u00f6nemde bir i\u015flev g\u00f6rmektedirler. \u015e\u00f6yle ki, Kul\u2019un Yaradan\u2019\u0131 kar\u015f\u0131s\u0131nda hi\u00e7bir hakk\u0131n\u0131n hi\u00e7bir \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn s\u00f6z\u00fc edilemeyece\u011fi gibi, k\u00f6lenin de efendisi kar\u015f\u0131s\u0131nda hi\u00e7bir \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden ve hakk\u0131ndan s\u00f6z edilemeyecektir. Yaln\u0131zca, Tanr\u0131\u2019n\u0131n kuluna tek yanl\u0131 ba\u011f\u0131\u015flarda bulundu\u011fu ya da ba\u011f\u0131\u015flar\u0131n\u0131 geri alabilece\u011fi inanc\u0131na benzer olarak, efendi de k\u00f6lesine (g\u00f6nl\u00fcnden ne koparsa ve g\u00f6nl\u00fcnden koptu\u011fu kadar) ba\u011f\u0131\u015fta bulunacakt\u0131r. Ama ayn\u0131 zamanda, can\u0131na varana dek ba\u011f\u0131\u015flad\u0131\u011f\u0131 her \u015feyini alabilecektir. Efendi ile k\u00f6le aras\u0131nda kurulanla ayn\u0131 durum ve ayn\u0131 ili\u015fki, y\u00f6netenler ile y\u00f6netilenler, (feodal bey ile serfler, kapitalist patron ile \u00f6rg\u00fcts\u00fcz, s\u0131n\u0131f bilin\u00e7siz kol ve kafa emek\u00e7ileri) aras\u0131nda g\u00f6r\u00fclebilecektir.<\/p>\n

\u0130ster H\u0131ristiyan Bat\u0131 ister \u0130slam Do\u011fu \u00fclkelerinde olsun, orta\u00e7a\u011f boyunca hatta yeni\u00e7a\u011f\u0131n ilk y\u00fczy\u0131llar\u0131nda \u201chaklar\u201d kavgas\u0131, daha \u00e7ok, egemen dinden y\u00f6neticiye ve \u00e7o\u011funlu\u011fa tan\u0131nan dinsel \u201cayr\u0131cal\u0131klar\u201d kar\u015f\u0131s\u0131nda az\u0131nl\u0131k din ve mezhep d\u00fc\u015f\u00fcn\u00fcrlerinin ve \u00fcyelerinin inan\u00e7lar\u0131na sayg\u0131 g\u00f6sterilmesi, kamusal alanlarda tap\u0131nmalar\u0131na izin verilmesi yolunda y\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. Kavgay\u0131 kazananlar, kamusal tap\u0131nma ayr\u0131cal\u0131\u011f\u0131n\u0131 ele ge\u00e7irip, bu kez kendileri kar\u015f\u0131 inan\u00e7lar\u0131 bast\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Burjuva d\u00fczenlerinde ayr\u0131cal\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclen haklar ve \u00f6zg\u00fcrl\u00fckler<\/strong><\/p>\n

\"\"Aristokrasinin \u00f6ted\u00fcnyac\u0131 dinsel ideolojisinde ve uygulamas\u0131nda \u00f6zg\u00fcrl\u00fckler ve haklar b\u00f6yledir de burjuvazinin bud\u00fcnyac\u0131 anlay\u0131\u015f\u0131nda bundan \u00e7ok mu farkl\u0131d\u0131r? B\u00f6yle bir soruyu, konumuz d\u0131\u015f\u0131na d\u00fc\u015fmekle birlikte, k\u0131saca da olsa yan\u0131tlamam\u0131z gerekir. Burjuva d\u00fczenlerinde b\u00fct\u00fcn yurtta\u015flara, hatta b\u00fct\u00fcn insanlara hukuk ve politika alanlar\u0131nda, e\u015fitlik anlay\u0131\u015f\u0131 gere\u011fi, baz\u0131 temel insan haklar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin tan\u0131nd\u0131\u011f\u0131 yads\u0131namaz. \u00d6rne\u011fin, \u00e7al\u0131\u015fma ve istenilen u\u011fra\u015f\u0131 se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc; mal m\u00fclk edinme, miras b\u0131rakma haklar\u0131 bunlardand\u0131r. Tan\u0131nan bu haklar ve \u00f6zg\u00fcrl\u00fckler, uygulamada, yar\u0131\u015fmac\u0131 kapitalist d\u00fczen ko\u015fullar\u0131yla s\u0131n\u0131rl\u0131 da olsa, herkesin yar\u0131\u015fa kat\u0131labilmesi noktas\u0131na dek geni\u015fletilebilmektedir. Ama durum, ayn\u0131 e\u015fit yar\u0131\u015fma \u00e7izgisinde dizilenlerden, kiminin yal\u0131nayak, kiminin marka spor ayakkab\u0131s\u0131yla, kiminin motosikleti, kiminin arabas\u0131yla kat\u0131ld\u0131\u011f\u0131 haks\u0131z, sa\u00e7ma bir yar\u0131\u015fa benzemektedir. Yar\u0131\u015flarda, kazan\u0131lanlar\u0131n biriktirilmesi, miraslarla artt\u0131r\u0131larak soylar\u0131na ge\u00e7irilmesi ise, haklar\u0131 ve \u00f6zg\u00fcrl\u00fckleri, birka\u00e7 ku\u015fak i\u00e7inde (aristokrasilerdekine benzer olarak) daha \u00e7ok azl\u0131klar\u0131n yararland\u0131\u011f\u0131 ayr\u0131cal\u0131klara d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilmektedir.<\/p>\n

D\u0130NLERDE \u201c\u0130NSAN DO\u011eASI\u201d (FITRAT) ANLAYI\u015eLARI<\/strong><\/p>\n

Yarat\u0131l\u0131\u015f\u00e7\u0131 dinsel ideolojilerden biri olan \u00f6teya\u015famc\u0131 tektanr\u0131c\u0131 dinsel gelenekte insanlar, tanr\u0131ya kulluk etmeleri i\u00e7in yarat\u0131ld\u0131klar\u0131na inand\u0131r\u0131l\u0131r. B\u00f6yle bir yarat\u0131lma inanc\u0131ndan gidilerek yap\u0131lacak mant\u0131kl\u0131 \u00e7\u0131karsamalar, yarat\u0131klar\u0131n yapt\u0131klar\u0131ndan sorumlu tutulamayaca\u011f\u0131 sonucuna g\u00f6t\u00fcrebilir. Bunun \u00f6nlenmesi i\u00e7in, yarat\u0131l\u0131\u015f mitosuna insan\u0131n bal\u00e7\u0131ktan (de\u011fersiz maddeden) yarat\u0131lmas\u0131, ona tanr\u0131 sureti (bi\u00e7imi) verilmesi, Allah\u2019\u0131n kendi ruhundan \u00fcflemesiyle (eklemesiyle) canland\u0131r\u0131lmas\u0131 gibi (ve yoktan var etme inanc\u0131yla tutarl\u0131 olmayan) \u00f6\u011feler eklenmesi zorunda kal\u0131nd\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck.<\/p>\n

Tektanr\u0131c\u0131 \u00f6ted\u00fcnyac\u0131 dinde insan do\u011fas\u0131<\/em><\/p>\n

Bunlar sonu\u00e7ta, insan\u0131n kul (k\u00f6le) olarak yarat\u0131ld\u0131\u011f\u0131 temel inanc\u0131n\u0131 de\u011fi\u015ftirmez. Yaln\u0131zca, \u201ckullar\u0131n yaradanlar\u0131na\u201d sorumlu olduklar\u0131 dolay\u0131m\u0131yla, egemenlerce istenmeyen d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131n\u0131n \u201cg\u00fcnah\u201d oldu\u011fu s\u00f6ylenerek, k\u00f6lelerin serflerin i\u015f\u00e7ilerin uyruklar\u0131n efendilerine, beylerine, patronlar\u0131na, dincilerine, y\u00f6neticilere ve yarg\u0131\u00e7lara sorumlu tutulabilmelerinin yollar\u0131n\u0131 a\u00e7ar. K\u00f6lenin yarat\u0131l\u0131\u015f\u0131n\u0131n (do\u011fas\u0131n\u0131n f\u0131trat\u0131n\u0131n) en temel \u00f6zelli\u011fi, de\u011fil ba\u015fkalar\u0131 i\u00e7in, kendisi i\u00e7in bile do\u011fru, kendi yarar\u0131na olan\u0131 g\u00f6rebilecek d\u00fc\u015f\u00fcnsel yetene\u011fe ve \u00f6zg\u00fcrl\u00fc\u011fe sahip olamayaca\u011f\u0131 inanc\u0131n\u0131 getirir. Bu durumda benimseyebilece\u011fi tek ve do\u011fru tutum, kendisini efendisinin y\u00f6netimine teslim etmesidir. Efendisinin buyruklar\u0131n\u0131 dinleyip, boyun e\u011fip, gereklerini yerine getirmesidir. Bunun toplum kadar, efendisi kadar, kendinin de yarar\u0131na olaca\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr. (33)<\/p>\n

Bu norma uygun davranmayan kullar\u0131n, k\u00f6lelerin ni\u00e7in \u00f6yle davrand\u0131klar\u0131n\u0131n (nedenlerinin) a\u00e7\u0131klanmas\u0131 gereksinimi do\u011fmu\u015ftur. B\u00f6yle bir ama\u00e7la yap\u0131lan a\u00e7\u0131klamalar\u0131n toplam\u0131, dinde k\u00f6lenin, kulun, insan\u0131n do\u011fas\u0131 (f\u0131trat\u0131, naturas\u0131, cibilliyeti) ile ilgili standart dinsel (\u201ckul insan\u201d) anlay\u0131\u015f\u0131n\u0131 olu\u015fturur. (34) Bu anlay\u0131\u015fta insan, kendi ba\u015f\u0131na sevilecek bir de\u011fer olarak g\u00f6r\u00fclmez \u201cyarat\u0131lan Yaradan\u2019\u0131ndan dolay\u0131\u201d sevilip de\u011ferli g\u00f6r\u00fcl\u00fcr.<\/p>\n

Ger\u00e7ekten, dinsel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde insan\u0131n de\u011fersizli\u011fi, olumsuz do\u011fas\u0131 hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcn ipu\u00e7lar\u0131n\u0131 ona verilen adlardan toplamaya ba\u015flayabiliriz. Adam (Adem) s\u00f6zc\u00fc\u011f\u00fc \u201cbal\u00e7\u0131k\u201d k\u00f6k\u00fcnden t\u00fcretilmi\u015f bir add\u0131r. Kuran<\/em>\u2019da (Araf 12\u2019de) Allah ile Adem\u2019e secde etmek istemeyen \u0130blis aras\u0131 tart\u0131\u015fmada \u201cBen ondan \u00fcst\u00fcn\u00fcm. \u00c7\u00fcnk\u00fc beni ate\u015ften yaratt\u0131n onu \u00e7amurdan yaratt\u0131n\u201d s\u00f6z\u00fcnden de \u00e7\u0131kar\u0131labilece\u011fi gibi, Adem\u2019in do\u011fas\u0131n\u0131n \u00f6\u011felerinden birini olu\u015fturan hammaddesi de\u011fersiz g\u00f6r\u00fclmektedir. Genel olarak insanlar i\u00e7in kullan\u0131lan \u201ceno\u015f\u201d \u0130brani s\u00f6zc\u00fc\u011f\u00fc ise \u201czay\u0131f\u201d anlam\u0131na gelmektedir. (35)<\/p>\n

Ba\u015flang\u0131\u00e7ta Tanr\u0131 suretinde yarat\u0131ld\u0131\u011f\u0131n\u0131n s\u00f6ylenmesindeki (Enuma Eli\u015f<\/em> a\u00e7\u0131klamalar\u0131ndaki) ama\u00e7, insan\u0131n Tanr\u0131 gibi iyiyi k\u00f6t\u00fcy\u00fc ay\u0131rt edebilecek yetenekte oldu\u011funu g\u00f6stermek de\u011fildi. Ama\u00e7, sava\u015f\u0131 yitiren tutsak tanr\u0131lar\u0131n k\u00f6le olarak kullan\u0131lmalar\u0131ndan kurtar\u0131lmalar\u0131 i\u00e7in yerlerine \u201cbenzerlerinin\u201d konmas\u0131yla s\u0131n\u0131rl\u0131yd\u0131. Tevrat<\/em>\u2019ta ge\u00e7en, Adem\u2019e, anla\u015f\u0131lan ba\u015flarda verilen iyiyi k\u00f6t\u00fcden ay\u0131rt edebilme yetene\u011finden ama\u00e7 ise, geni\u015f anlamda \u00f6zg\u00fcrce d\u00fc\u015f\u00fcn\u00fcp se\u00e7me de\u011fildir. Tanr\u0131\u2019n\u0131n iyi dedi\u011fini yapma, k\u00f6t\u00fc dedi\u011fini yapmamad\u0131r. Bunu a\u015farak \u00f6zg\u00fcr d\u00fc\u015f\u00fcn\u00fcp \u00f6zg\u00fcr se\u00e7im ve davran\u0131\u015f yoluna sapt\u0131\u011f\u0131nda ceza kesilir (Tevrat, <\/em>Yarat\u0131l\u0131\u015f, 3\/1-19\u2019a g\u00f6re). Lanetlenir, cennetten kovulur, \u00f6l\u00fcms\u00fczl\u00fckten olur. Erkek zorlu \u00e7al\u0131\u015fma, kad\u0131n ac\u0131yla do\u011furma yazg\u0131s\u0131na u\u011frat\u0131l\u0131r.<\/p>\n

\u0130lk g\u00fcnah\u0131n nedeni, s\u00fcreci ve sonu\u00e7lar\u0131 da ayd\u0131nlat\u0131c\u0131d\u0131r. Tevrat<\/em> \u201cYarat\u0131l\u0131\u015f\u201d (eski \u00e7evirideki ad\u0131yla \u201cTekvin\u201d) b\u00f6l\u00fcm\u00fcnde yaz\u0131lanlardan, Rab\u2019bin (Efendi\u2019nin) yasaklad\u0131\u011f\u0131 a\u011fa\u00e7lardan birinin (\u00f6l\u00fcms\u00fczl\u00fck kazand\u0131ran) Ya\u015fam A\u011fac\u0131, \u00f6tekinin \u201c\u0130yili\u011fi ve K\u00f6t\u00fcl\u00fc\u011f\u00fc Bilme A\u011fac\u0131\u201d oldu\u011fu adlar\u0131ndan a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131yor. Rab onlar\u0131n meyvelerinden yer yemez \u00f6lecekleri uyar\u0131s\u0131nda bulunmu\u015ftur. \u0130blis \u201cyiyin\u201d der \u201c\u00f6lmezsiniz\u201d. \u0130yili\u011fi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc ay\u0131rt ederek kendisi gibi tanr\u0131 olman\u0131z\u0131 istemedi\u011fi i\u00e7in yasaklam\u0131\u015f. Yerler, \u00f6lmezler. \u0130blis\u2019in dedi\u011fi do\u011fru \u00e7\u0131km\u0131\u015ft\u0131r. Ama mitosu belli ama\u00e7lar\u0131na hizmet edecek yolda bi\u00e7imlendiren dinciler, Rab\u2019bi de yalanc\u0131 durumuna d\u00fc\u015f\u00fcrmemek i\u00e7in, canl\u0131lar\u0131n \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fc ger\u00e7ekli\u011fini (k\u00f6t\u00fcye) kullan\u0131p, insan soyuna \u201c\u00f6l\u00fcml\u00fcl\u00fck\u201d cezas\u0131 verildi\u011fini yazarak bunun ku\u015faklar boyu aktar\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015flard\u0131r. (36) B\u00f6ylece insan soyu \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme ve karar verme yetisinden (Adem bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc Rab\u2019bin buyru\u011funu, do\u011fru olan\u0131 se\u00e7mede kullanmad\u0131 diye) yoksun edilmi\u015f olur.<\/p>\n

\u00d6l\u00fcml\u00fcl\u00fck yan\u0131 s\u0131ra lanetlenmeye yol a\u00e7an neden, \u201cyasak meyve\u201d analojisiyle anlat\u0131lan \u201ccinsel ili\u015fki\u201d olsa gerektir. Ceza sert oldu\u011fu kadar s\u00fcresiz (m\u00fcebbet) nitelik g\u00f6sterir. Adem ile Havva soyu art\u0131k do\u011fu\u015ftan, kal\u0131tsal olarak ge\u00e7irilegelen g\u00fcnaha e\u011filimlidir.<\/p>\n

\"\"B\u00fct\u00fcn bunlar hesaba kat\u0131ld\u0131\u011f\u0131nda, tek tanr\u0131c\u0131 dinin kul insan\u0131n\u0131n do\u011fas\u0131, f\u0131trat\u0131 anlay\u0131\u015f\u0131 \u015f\u00f6yle derlenip toplanabilir: \u0130nsan, \u00f6l\u00fcml\u00fc, kendini y\u00f6netme yetisini yitirmi\u015f, tensel (yeme, i\u00e7me, \u00e7iftle\u015fme gibi) tutkular\u0131 a\u011f\u0131r bas\u0131nca tanr\u0131n\u0131n buyru\u011funu duymayabilen, tanr\u0131n\u0131n buyurdu\u011fu yoldan ayr\u0131labilen, hatta \u015eeytan\u2019a kulak verip tanr\u0131ya (Tanr\u0131\u2019n\u0131n hiyerar\u015fik d\u00fczenine) ba\u015fkald\u0131rabilecek olan zay\u0131f, k\u00f6t\u00fc, g\u00fcnahk\u00e2r, zalim bir kuldur. \u00d6yleyse, Tanr\u0131n\u0131n buyruklar\u0131na g\u00f6re ve s\u0131ms\u0131k\u0131 denetlenerek y\u00f6netilmelidir. Ruhunun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc ile avutulup, \u00f6ted\u00fcnyada bud\u00fcnyada alamad\u0131\u011f\u0131 haklar\u0131n\u0131n ve \u00f6zg\u00fcrl\u00fcklerinin tan\u0131n\u0131p, kendisine yap\u0131lan haks\u0131zl\u0131klar\u0131n hesab\u0131n\u0131n haks\u0131zl\u0131k yapanlardan sorulaca\u011f\u0131 bir sonsuz mutluluk umudu verilmelidir. \u0130\u00e7ine, i\u015fleyece\u011fi g\u00fcnahlar\u0131 kar\u015f\u0131l\u0131\u011f\u0131 sonsuza dek i\u015fkence g\u00f6rece\u011fi korkusu sal\u0131nmal\u0131d\u0131r.<\/p>\n

Herhangi bir ba\u015fkald\u0131r\u0131s\u0131nda, g\u00fcnah\u0131nda, \u201cben zaten yanm\u0131\u015f\u0131m\u201d umutsuzlu\u011fuyla sapt\u0131\u011f\u0131 yanl\u0131\u015f yolda y\u00fcr\u00fcmesinden vazge\u00e7irilip, yeniden do\u011fru yola sokulmas\u0131 i\u00e7inse, Tanr\u0131\u2019n\u0131n ba\u011f\u0131\u015flay\u0131c\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi (pi\u015fmanl\u0131k bildirme, g\u00fcnah \u00e7\u0131karma gibi yollarla) i\u015flenmeli, ba\u011f\u0131\u015f ve ba\u011f\u0131\u015flama kurumlar\u0131 i\u015fletilmelidir. \u00c7\u00fcnk\u00fc insan do\u011fas\u0131 bu etkilere de a\u00e7\u0131kt\u0131r dinci kul insan do\u011fas\u0131 anlay\u0131\u015f\u0131na g\u00f6re.<\/p>\n

B\u00f6yle bir (tektanr\u0131c\u0131 \u00f6ted\u00fcnyac\u0131) dinsel insan do\u011fas\u0131 anlay\u0131\u015f\u0131n\u0131n, e\u015fitsizlik\u00e7i toplumun \u00e7al\u0131\u015ft\u0131r\u0131lan, y\u00f6netilen k\u00f6le\/serf katmanlar\u0131n\u0131n insanlar\u0131ndan esinlenilerek kurulmas\u0131na dayand\u0131r\u0131ld\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, eksik, olumsuz, \u00e7arp\u0131k bir insan do\u011fas\u0131 olmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131. \u00c7\u00fcnk\u00fc insan soyunun \u00f6teki b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturan efendiler kesiminin nitelikleri (tanr\u0131ya ba\u011f\u0131\u015flan\u0131p) insan do\u011fas\u0131 tan\u0131mlan\u0131rken g\u00f6z \u00f6n\u00fcne al\u0131nmam\u0131\u015ft\u0131r.<\/p>\n

\u00c7ifttanr\u0131c\u0131 Zoroastercilikte<\/strong><\/p>\n

Tektanr\u0131c\u0131, \u00f6ted\u00fcnyac\u0131 dinde insan\u0131n yarat\u0131l\u0131\u015ftan, do\u011fu\u015ftan belirlenmi\u015f olumsuz, eksik, g\u00fcnaha e\u011filimli do\u011fas\u0131 konusundaki genel anlay\u0131\u015f b\u00f6yle. \u00c7ifttanr\u0131c\u0131 denebilecek Zoroastercilikte ise, yarat\u0131l\u0131\u015ftan, do\u011fu\u015ftan saptanm\u0131\u015f tek bir insan do\u011fas\u0131ndan farkl\u0131 bir anlay\u0131\u015f vard\u0131r. \u0130nsanlar (Varolu\u015f\u00e7ulu\u011funkini \u00e7a\u011fr\u0131\u015ft\u0131ran bir anlay\u0131\u015fla) evrensel iyilik g\u00fc\u00e7leri ile k\u00f6t\u00fcl\u00fck g\u00fc\u00e7lerinin sava\u015f\u0131nda, Ahura Mazda (\u0130yilik Tanr\u0131s\u0131) ya da Ahriman (K\u00f6t\u00fcl\u00fck Tanr\u0131s\u0131) yan\u0131nda sava\u015fa kat\u0131lmay\u0131 se\u00e7erek, denebilir ki kendi do\u011falar\u0131n\u0131 olu\u015fturacaklard\u0131r.<\/p>\n

\u00c7oktanr\u0131c\u0131 \u00f6teya\u015famc\u0131 kast dininde<\/strong><\/p>\n

\u00c7oktanr\u0131c\u0131 dinlerden Hinduculuk\u2019ta da, tek bir (kul insan) do\u011fas\u0131ndan \u00e7ok, kastlar\u0131na g\u00f6re farkl\u0131 do\u011falardan s\u00f6z edilebilir. Evrensel tanr\u0131 Brahman\u2019\u0131n ba\u015f\u0131ndan yarat\u0131lan (ya da ba\u015f\u0131n\u0131 olu\u015fturan) Brahmanlar kast\u0131 \u00fcyeleri, bedenlerinin \u00f6l\u00fcm\u00fcnde ruhlar\u0131 (yeniden do\u011fu\u015flar sarmal\u0131ndan kurtulup) Brahma\u2019ya kat\u0131larak, Nirvana\u2019ya (sonsuz dinginli\u011fe) ula\u015fabilecek y\u00fccelikte, tanr\u0131ya yak\u0131n bir do\u011faya sahiptirler. Alt kastakiler ise ruhlar\u0131n\u0131 her yeniden d\u00fcnyaya geli\u015flerinde, bir \u00f6nceki ya\u015famlar\u0131ndaki kastlar\u0131n i\u00e7indeki davran\u0131\u015flar\u0131n\u0131n (kast kurallar\u0131na, yani e\u015fitsizlik\u00e7i toplumsal d\u00fczendeki g\u00f6revlerine) uyup uymay\u0131\u015flar\u0131na g\u00f6re, \u00fcst kastlara \u00e7\u0131kar\u0131labilecek ya da alt kaslara d\u00fc\u015f\u00fcr\u00fclebilecek farkl\u0131 do\u011falara sahip g\u00f6r\u00fcl\u00fcrler.<\/p>\n

SONU\u00c7<\/strong><\/p>\n

Gene dinin kurumla\u015fma d\u00f6nemlerine d\u00f6nelim. Onun toplumsal art\u0131n\u0131n tar\u0131msal \u00fcretimden al\u0131n\u0131p aktar\u0131ld\u0131\u011f\u0131 bir katmanl\u0131 (s\u0131n\u0131fl\u0131) e\u015fitsizlik\u00e7i toplumun \u00fcstyap\u0131 kurumu oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fck. Art\u0131 aktar\u0131m\u0131 toplumda (tar\u0131m, hayvanc\u0131l\u0131k gibi) birincil \u00fcretici i\u015flerde \u00e7al\u0131\u015fmayanlar\u0131n beslenmesi olanaklar\u0131n\u0131 sunmu\u015ftu. B\u00f6ylece ilkel toplulu\u011fun e\u015fitlik\u00e7i yap\u0131s\u0131n\u0131n y\u0131k\u0131lmas\u0131na, toplumsal farkl\u0131la\u015fmalara, s\u0131n\u0131fla\u015fmaya yol a\u00e7an evre, \u201cuygar topluma ge\u00e7i\u015f\u201d olarak nitelenebilir. Bu yolda bir sonraki geli\u015fmede, uygar toplumda (S\u00fcmer kent devletleri tap\u0131naklar\u0131 i\u00e7inde ve \u00e7evresinde) art\u0131 \u00fcr\u00fcnle beslenebilen tap\u0131nak zanaat\u00e7\u0131lar\u0131, tap\u0131nak tacirleri, tap\u0131nak sava\u015f\u00e7\u0131lar\u0131 belirir. Tap\u0131nak topraklar\u0131n\u0131n, tap\u0131nak ekonomisinin, tap\u0131nak personelinin y\u00f6netilmesi i\u015f y\u00f6neticili\u011fini (\u0130ng. management<\/em>) kurumla\u015ft\u0131r\u0131r. \u0130\u015f y\u00f6neticili\u011fi beraberinde insan y\u00f6neticili\u011fi (\u0130ng. administration<\/em>=kamu y\u00f6neticili\u011fi) uzmanl\u0131\u011f\u0131n\u0131 getirir. Bu geli\u015fmeler, genelde, toplumda g\u00f6r\u00fclen art arda, bazen i\u00e7 i\u00e7e farkl\u0131la\u015fmalar dizisi olarak nitelenebilir. Farkl\u0131la\u015fmalar, ekonomik (\u00fcreten-t\u00fcketen) toplumsal (\u00e7al\u0131\u015fan-\u00e7al\u0131\u015ft\u0131ran) siyasal (y\u00f6neten-y\u00f6netilen) ayr\u0131mlar\u0131 bi\u00e7imini al\u0131r. Bu noktada durmay\u0131p, dinci y\u00f6neticilerin de kendi aralar\u0131nda (kamu y\u00f6neticileri – d\u00fc\u015f\u00fcnce y\u00f6neticileri) olarak farkl\u0131la\u015fmalar\u0131 durumunu yarat\u0131r.<\/p>\n

\"\"Geli\u015fmeler, ortaya bir tap\u0131na\u011fa ba\u011fl\u0131 (kap\u0131kulu) profesyonel d\u00fc\u015f\u00fcnce \u00fcreticileri kesimi \u00e7\u0131karm\u0131\u015ft\u0131r. Bunlar, e\u015fitsizlik\u00e7i toplumsal d\u00fczeni anlama, a\u00e7\u0131klama, aklama, y\u00fcceltme ve yeniden \u00fcretilmesini kolayla\u015ft\u0131rma i\u015flevini \u00fcstlenir. Bu i\u015flevle, geleneksel mitoslar\u0131 birle\u015ftirip \u00f6rg\u00fctlendirerek \u201cS\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u201d olarak bilinen anlat\u0131y\u0131 kurup yaz\u0131l\u0131 belgelere ge\u00e7irmi\u015flerdir. Babil Yarat\u0131l\u0131\u015f Destan\u0131 (Enuma Eli\u015f<\/em>) kadar, Yunan mitolojisi, Kitab\u0131 Mukaddes<\/em>\u2019in \u201cTekvin\u201d kitab\u0131 (Yeni \u00c7eviri\u2019deki adlar\u0131yla, Kutsal Kitap<\/em>\u2019\u0131n \u201cYarat\u0131l\u0131\u015f\u201d b\u00f6l\u00fcm\u00fc) ba\u015f\u0131ndaki alt\u0131 g\u00fcnde yarat\u0131l\u0131\u015f anlat\u0131s\u0131 kadar, Kuran<\/em>\u2019daki bal\u00e7\u0131ktan yarat\u0131l\u0131\u015fla ilgili ayetler de S\u00fcmer yarat\u0131l\u0131\u015f mitosunun, giderek geli\u015ftirilen kopyalar\u0131 denebilecek denli uzant\u0131lar\u0131 olarak g\u00f6r\u00fcn\u00fcrler.<\/p>\n

D\u00fc\u015f\u00fcnsel farkl\u0131la\u015fma, ilgin\u00e7 bir durumla, d\u00fc\u015f\u00fcnce \u00fcretimi alan\u0131nda ger\u00e7ekle\u015ftirilen bir k\u00f6leci \u00fcretim ili\u015fkisine benzemektedir. Bu yoldaki d\u00fc\u015f\u00fcncelerim \u015f\u00f6yle bir geli\u015fme izlemi\u015fti. \u00d6nceleri, inan\u00e7lar\u0131n d\u00fc\u015f\u00fcnmeyi engelleyip, d\u00fc\u015f\u00fcnceleri yetersizle\u015ftirdikleri g\u00f6r\u00fc\u015f\u00fcndeydim. Sonra, inan\u00e7lar \u00fczerine inan\u0131lmayacak denli bol ve \u00e7e\u015fitli d\u00fc\u015f\u00fcncelerin \u00fcretildi\u011fi kitaplar (\u00f6zellikle Elmal\u0131\u2019n\u0131n Kuran<\/em> tefsiri) i\u00e7indeki d\u00fc\u015f\u00fcncelerin bollu\u011funun ve \u00e7e\u015fitlili\u011finin bilincine var\u0131nca, bu g\u00f6r\u00fc\u015f\u00fcm\u00fc b\u0131rakt\u0131m. \u00d6rne\u011fin (Tar\u0131k suresinin 5, 6, 7. ayetlerindeki) \u201c\u0130nsan neden yarat\u0131ld\u0131\u011f\u0131na bir baks\u0131n! At\u0131lan bir sudan yarat\u0131ld\u0131. (O su) s\u0131rt ile g\u00f6\u011f\u00fcs kafesi aras\u0131ndan \u00e7\u0131kar\u201d gibi biyolojik ger\u00e7e\u011fe apa\u00e7\u0131k ters d\u00fc\u015fen bir bilginin bilime uygunlu\u011funu kan\u0131tlamak i\u00e7in bin dereden su getirildi\u011fini okudum. Dinsel inan\u00e7lar demek ki kimilerinde kafalar\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 durduramamakta. Tersine, anla\u015f\u0131lan \u00f6zellikle profesyonel kap\u0131kulu dinci d\u00fc\u015f\u00fcn\u00fcrlerin dolap beygiri gibi \u00e7ok \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131 getirmekte. Ancak \u00e7al\u0131\u015fmalar\u0131, k\u00f6lelerin, ev kad\u0131nlar\u0131n\u0131n, i\u015f\u00e7ilerin \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131na benzemekte. Bu kimseler, efendileri, kocalar\u0131, patronlar\u0131 i\u00e7in, onlar\u0131n istedi\u011fi \u015feyleri, onlar yarar\u0131na \u00fcretmek \u00fczere \u00e7al\u0131\u015f\u0131rlar. \u00dcrettikleri, (eme\u011fin yeniden \u00fcretilmesi i\u00e7in gereken \u00e7e\u015fitler ve tutarlar d\u0131\u015f\u0131nda) kendilerine kalmaz. \u00dcretilen, yeniden \u00fcretilen d\u00fc\u015f\u00fcncelerse, benzeri bi\u00e7imde, egemen s\u0131n\u0131flar\u0131n, y\u00f6neticilerin, kentin koruyucu tanr\u0131s\u0131n\u0131n temsil etti\u011fi dinciler toplulu\u011funun istedi\u011fi y\u00f6ndedir. Onlar\u0131n istedi\u011fi kanallarda, istedi\u011fi nitelikte d\u00fc\u015f\u00fcnceler (inan\u00e7lar\u0131n bitmez t\u00fckenmez kan\u0131tland\u0131r\u0131lmalar\u0131) bi\u00e7imindedir. K\u0131sacas\u0131, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme \u00fcr\u00fcnleri de\u011fildir; k\u00f6lece d\u00fc\u015f\u00fcncelerdir. Ama sonu\u00e7ta, inan\u00e7 bi\u00e7imi verilmi\u015f de olsalar, kitapl\u0131klar dolduran d\u00fc\u015f\u00fcncelerdir. Nietzsche, d\u00fc\u015f\u00fcnce \u00fcretilmesindeki bu k\u00f6lece ili\u015fkiyi kavram\u0131\u015f olmal\u0131 ki, H\u0131ristiyan eti\u011fini \u201ck\u00f6le ahlak\u0131\u201d olarak nitelemi\u015fti. \u00d6te yandan, profesyonel kap\u0131kulu dinci d\u00fc\u015f\u00fcn\u00fcrlerin d\u00fc\u015f\u00fcncelerinin bu niteli\u011fi, Eski Yunan\u2019\u0131n \u201cserbest d\u00fc\u015f\u00fcnce emek\u00e7ileri\u201d say\u0131labilecek Sofistlerin d\u00fc\u015f\u00fcnce \u00fcretimi ko\u015fullar\u0131yla (\u00f6rne\u011fin kap\u0131kulu d\u00fc\u015f\u00fcn\u00fcrleri olmamalar\u0131yla) kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rsa daha iyi anla\u015f\u0131l\u0131r. (37)<\/p>\n

B\u00f6yle \u00fcretilen d\u00fc\u015f\u00fcncelerin\/inan\u00e7lar\u0131n t\u00fcketimine gelince, onlar\u0131n benimsenmesiyle, kafa eme\u011fi ile kol eme\u011finin birle\u015ftirilmesiyle yap\u0131lan bir yarat\u0131c\u0131 \u00fcretim etkinli\u011finde bulunabilen insan anlay\u0131\u015f\u0131, demek ki \u00f6zg\u00fcr insan geli\u015femez. \u0130nsanlar, d\u00fc\u015f\u00fcnce\/inan\u00e7 \u00fcretenler ile inan\u00e7lar\u0131 t\u00fcketenler olarak farkl\u0131la\u015f\u0131nca, s\u0131radan uyruklar\u0131n\/yurtta\u015flar\u0131n dinsel alanda yapabilecekleri tek \u015fey, profesyonel d\u00fc\u015f\u00fcn\u00fcrlerce \u00fcretilenlere inanmakt\u0131r. Onlar\u0131, \u201ci\u00e7selle\u015ftirip\u201d (kendilerinin, s\u0131n\u0131flar\u0131n\u0131n, toplumlar\u0131n\u0131n, t\u00fcm olarak insanl\u0131\u011f\u0131n yarar\u0131na m\u0131 zarar\u0131na m\u0131 diye irdelemeden) olduklar\u0131 gibi kabul edip imana d\u00f6n\u00fc\u015ft\u00fcrmektir: \u201c\u0130nand\u0131m, iman getirdim, hakt\u0131r ve ger\u00e7ektir!\u201d<\/p>\n

Oysa ereklere, de\u011ferlere sahip olan varl\u0131klar, cans\u0131z do\u011fay\u0131, \u00f6teki canl\u0131lar\u0131, \u00f6teki insanlar\u0131 etkileyebilip (hatta belirleyici olabilmeleri anlam\u0131nda) as\u0131l yarat\u0131c\u0131lar, sanal a\u015fk\u0131n\u00f6zneler de\u011fildir. Ger\u00e7ek insan \u00f6zneler (ana baba, yeti\u015fkinler, ya\u015fl\u0131lar, dinciler, \u00f6\u011fretmenler, efendiler, beyler, patronlar, i\u015fverenler) olarak ki\u015filerdir. Ki\u015filerden olu\u015fan etnik, dinsel gruplar, s\u0131n\u0131flar gibi toplumsal \u00f6znelerdir. B\u00f6yle g\u00f6r\u00fcld\u00fcklerinde onlar\u0131n, \u201cyazg\u0131\u201d deniverilen durumlara boyun e\u011fmeyebilecek, onlara kar\u015f\u0131 \u00e7\u0131kabilip onlar\u0131 de\u011fi\u015ftirebilecek kimseler olduklar\u0131 anla\u015f\u0131lacakt\u0131r.<\/p>\n

Not<\/strong>: Metnin dizilmesindeki, d\u00fczeltilmesindeki, baz\u0131 eksiklerin giderilmesindeki \u00f6zverili \u00e7al\u0131\u015fmas\u0131 ve nitelikli emek katk\u0131lar\u0131 dolay\u0131s\u0131yla arkada\u015f\u0131m Fatih Unuttum sa\u011f olsun.<\/p>\n

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

1) Riske girme, genel insan do\u011fas\u0131n\u0131n ger\u00e7ekli\u011fi de\u011fildir. \u00c7\u00fcnk\u00fc insan\u0131n \u00e7arp\u0131t\u0131lmam\u0131\u015f do\u011fas\u0131nda, riske at\u0131lmaya can atma e\u011filimi g\u00f6r\u00fclmez. Tam tersine, riskten ka\u00e7\u0131nman\u0131n yollar\u0131n\u0131n aran\u0131p bulunmas\u0131, g\u00fcvenlik ko\u015fullar\u0131n\u0131n olu\u015fturulmas\u0131 e\u011filimi g\u00f6r\u00fcl\u00fcr. G\u00fcvenlik aray\u0131\u015f\u0131 riske girmenin sadist, mazo\u015fist hazlar\u0131ndan \u00f6nce gelir.<\/p>\n

2) Arap\u00e7a k\u00f6kenli bir\u00e7ok kavram\u0131n kullan\u0131\u015f\u0131nda oldu\u011fu gibi, \u201crhm\u201d k\u00f6k\u00fcnden t\u00fcretilen, koruma, merhamet gibi anlamlarla rahim s\u00f6zc\u00fc\u011f\u00fcyle ba\u011flant\u0131l\u0131 olup \u201cesirgeme\u201d anlam\u0131na gelen bu s\u00f6zc\u00fc\u011f\u00fcn de (bkz. Sevan Ni\u015fanyan, S\u00f6zlerin Soya\u011fac\u0131,<\/em> 2007 bask\u0131s\u0131 \u201crahmet\u201d maddeba\u015f\u0131) do\u011fru anlam\u0131 bilinerek kullan\u0131ld\u0131\u011f\u0131n\u0131 sanm\u0131yorum. Bilinerek kullan\u0131lsayd\u0131 \u00f6lenin, \u00f6ld\u00fcr\u00fclenin neden esirgenece\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcp bu kadar s\u0131k kullan\u0131lmazd\u0131. \u00d6te yandan g\u00fcnahs\u0131z y\u00fczlerce, binlerce \u00e7ocu\u011fun, yeti\u015fkinin \u00f6ld\u00fc\u011f\u00fc do\u011fal afetlerin tanr\u0131n\u0131n yazg\u0131s\u0131 oldu\u011funa inan\u0131l\u0131rken gene de Tanr\u0131\u2019dan rahmet, esirgeme, koruma dilenmesi anla\u015f\u0131l\u0131r durum de\u011fildir.<\/p>\n

3) Bkz. Niccolo Machiavelli, Prens, <\/em>\u00e7e\u015fitli \u00e7evirilerinden \u00f6zetle, Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>Ankara, 2013, Bilim ve Sanat Yay\u0131nlar\u0131, s.331.<\/p>\n

4) Jeosfer, Biyosfer, (\u201cD\u00fc\u015f\u00fcnyuvar\u201d olarak T\u00fcrk\u00e7ele\u015ftirilebilecek) Noosfer kavramlar\u0131yla anlat\u0131lan olgular i\u00e7in bkz. Al\u00e2eddin \u015eenel (Ed.) Bilim ve Bilimsel Y\u00f6ntem, <\/em>\u0130stanbul, 2012, Bilim ve Gelecek Yay\u0131nlar\u0131, s.40.<\/p>\n

5) Hint-Avrupa dillerindeki, \u00f6rne\u011fin Latince\u2019deki Spirit(us) <\/em>gibi, Sami dillerindeki nfs \u00fc\u00e7l\u00fc sessiz k\u00f6k\u00fcnden t\u00fcretilen, etimolojisi Akadca napu\u015fu <\/em>s\u00f6zc\u00fc\u011f\u00fcne dayand\u0131r\u0131lan nefs <\/em>s\u00f6zc\u00fc\u011f\u00fcn\u00fcn de \u201csoluk\u201d anlam\u0131na gelmesi bunu g\u00f6stermektedir (s\u0131ras\u0131yla bkz. Webster\u2019s Unabridged Dictionary of the English Language,<\/em> 1989 bask\u0131s\u0131 ve Sevan Ni\u015fanyan, S\u00f6zlerin Soya\u011fac\u0131,<\/em> \u0130stanbul, 2002, Adam Yay\u0131nlar\u0131, \u201cnefes\u201d maddeba\u015f\u0131.<\/p>\n

6) Bunun ku\u015fkusuz, canl\u0131 cans\u0131z maddesel varl\u0131klar ve onlar\u0131n kafadaki simgesel kar\u015f\u0131tlar\u0131 (imgeler, kavramlar) olarak iki g\u00f6r\u00fcn\u00fcm\u00fc bulunan ger\u00e7eklikle ba\u011flant\u0131s\u0131 vard\u0131r. Ancak, Platon gibi idealist felsefeciler ve onlar\u0131 izleyen din felsefecileri, ger\u00e7ekli\u011fin maddeden ba\u011f\u0131ms\u0131z varl\u0131\u011f\u0131 bulunmayan (a\u00e7\u0131k\u00e7as\u0131 insan\u0131n \u00f6l\u00fcm\u00fcyle son bulan) ak\u0131l, ruh, mana dedikleri niteli\u011fine, \u00f6nce maddeyle ba\u011flant\u0131s\u0131n\u0131 kopar\u0131p ba\u011f\u0131ms\u0131z varl\u0131k tan\u0131m\u0131\u015flard\u0131r. Sonra onu maddenin \u00fczerine \u00e7\u0131kar\u0131p, maddeyi belirleyen, yaratan \u00f6\u011fe konumuna y\u00fckseltmi\u015flerdir. B\u00f6ylece ger\u00e7ekli\u011fi tepetakla g\u00f6stermeyi ba\u015farabilmi\u015flerdir. (Platon\u2019un Devlet<\/em> yap\u0131t\u0131nda \u201cma\u011fara benzetmesi\u201d ve \u201ciyi ideas\u0131\u201d ile bu d\u00fc\u015f\u00fcncesinin yorumu ve i\u015flevi i\u00e7in bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.155). Bu d\u00fc\u015f\u00fcnsel strateji, var olan\u0131 (bud\u00fcnyay\u0131) yok (ya da \u00f6nemsiz) var olmayanlar\u0131 (irili ufakl\u0131 sanal \u00f6zneleri ve a\u015fk\u0131n\u00f6zneleri) ise var g\u00f6sterebilmenin de yolunu a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

7) Aristoteles\u2019in, belirleyici buldu\u011fu \u201cereksel neden\u201d yan\u0131 s\u0131ra, varl\u0131\u011f\u0131 do\u011fru kavramada kulland\u0131\u011f\u0131 \u00f6teki \u00fc\u00e7 neden (maddesel neden, formel neden, etken neden) i\u00e7in bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.179.<\/p>\n

8) Yani yere kapanarak tap\u0131n\u0131rlar (bkz. Ni\u015fanyan, S\u00f6zlerin Soya\u011fac\u0131,<\/em> \u201csecde\u201d \u00a0madde ba\u015fl\u0131\u011f\u0131). Bunlar cans\u0131z do\u011fa \u00f6\u011felerinin ereksellik\u00e7i bak\u0131\u015f a\u00e7\u0131s\u0131yla ve y\u00f6neten-y\u00f6netilen ili\u015fkileri i\u00e7inde a\u00e7\u0131klanmas\u0131 \u00f6rnekleri olarak g\u00f6sterilebilir.<\/p>\n

9) Burada Tevfik Fikret\u2019i, \u201c\u0130nsano\u011flu putunu kendi yapar kendi tapar\u201d s\u00f6zlerini an\u0131msamamak elde mi?<\/p>\n

10) Mezopotamya\u2019da oldu\u011fu gibi bir\u00e7ok ilk uygarl\u0131k tarihinde, kendilerine i\u00e7inde tanr\u0131 s\u00f6zc\u00fc\u011f\u00fc ya da belli bir tanr\u0131n\u0131n ad\u0131 bulunan adlar\u0131n ve sanlar\u0131n verildi\u011fi y\u00f6neticilerin varl\u0131\u011f\u0131 da bunun kan\u0131t\u0131d\u0131r. M\u0131s\u0131r\u2019da ad\u0131n\u0131 de\u011fi\u015ftirip kendine Akhenaton (Tanr\u0131 \u201cAton\u2019un hay\u0131rl\u0131 o\u011flu\u201d) san\u0131n\u0131 veren (M\u00d6 1353-1335 aras\u0131 y\u00f6neten) tanr\u0131-kral Firavun kadar bir\u00e7ok Asur y\u00f6neticisi, Asur\u2019un, gene ayn\u0131 ad\u0131 ta\u015f\u0131yan tanr\u0131s\u0131n\u0131n ad\u0131n\u0131 (Asurbanibal (\u00f6l. M\u00d6 626) Asurnasirpal (\u00f6l. M\u00d6 859) \u00f6rneklerinde oldu\u011fu gibi) adlar\u0131na eklemi\u015flerdi.<\/p>\n

11) William McNeill, (D\u00fcnya Tarihi<\/em>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 2013, \u0130mge Kitabevi Yay\u0131nlar\u0131, 15. bask\u0131, s.37-38).<\/p>\n

12) \u00d6yk\u00fcn\u00fcn t\u00fcm\u00fc i\u00e7in bkz. Tevrat,<\/em> Tekvin (2001 Yeni \u00c7eviri\u2019deki ad\u0131yla \u201cYarat\u0131l\u0131\u015f\u201d) 19\/1-25.<\/p>\n

13) Werner Keller, (The Bible as History<\/em> ba\u015fl\u0131\u011f\u0131yla, Almanca\u2019dan \u0130ngilizce\u2019ye \u00e7ev. William Neill, Londra, 1969) yap\u0131t\u0131nda Kutsal Kitap<\/em>\u2019taki mitoslar\u0131 (mucizeleri) bu t\u00fcr do\u011fa olaylar\u0131 ile a\u00e7\u0131klama \u00e7abas\u0131 g\u00f6stermektedir. Bu yolda Rabb\u2019in mele\u011finin Lut\u2019a gerilerine bakmamalar\u0131 uyar\u0131s\u0131n\u0131, (s.95\u2019te) yersars\u0131nt\u0131s\u0131na e\u015flik eden patlamalar \u015fim\u015fekler ve k\u0131r\u0131lan faylardan serbest kalan zehirli do\u011fal gazlara, Lut fay\u0131 \u00e7evresinde ger\u00e7ekle\u015fmi\u015f oldu\u011fu ortaya \u00e7\u0131kar\u0131lan b\u00fcy\u00fck bir yersars\u0131nt\u0131s\u0131n\u0131n jeolojik, arkeolojik buluntular\u0131na, ipu\u00e7lar\u0131na dayanarak a\u00e7\u0131klamaya \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

14) \u00d6rne\u011fin bkz. Levililer 21\/22-24.<\/p>\n

15) \u00d6rne\u011fin bkz. Tesniye (Yeni \u00c7eviri\u2019de Yasalar\u0131n Tekrar\u0131) 28\/15-68.<\/p>\n

16) Bkz. Al\u00e2eddin \u015eenel, Kemirgenlerden S\u00f6m\u00fcrgenlere \u0130nsanl\u0131k Tarihi, <\/em>Ankara, 2009, \u0130mge Kitabevi Yay\u0131nlar\u0131, IX. Kesim: Yeni D\u00fcnya Uygarl\u0131klar\u0131.<\/p>\n

17) Bkz. Louis Althusser, \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131, <\/em>\u00e7ev. Y. Alp ve M. \u00d6z\u0131\u015f\u0131k, \u0130stanbul \u00e7e\u015fitli tarihlerdeki bask\u0131lar\u0131, Birikim Yay\u0131nlar\u0131.<\/p>\n

18) Bkz. Kur\u2019\u00e2n-\u0131 Kerim ve A\u00e7\u0131klamal\u0131 Me\u00e2li, <\/em>Ankara, 2001, T\u00fcrkiye Diyanet Vakf\u0131 \u00e7evirisi, Maide 33. kr\u015f. The Koran, <\/em>\u00e7eviren ve notland\u0131ran N. J. Davood, Middlesex, Penguin Classics, 1974 bask\u0131s\u0131, The Table, 33 ve The Quarn<\/em>, \u00e7ev. Maulana Wahiduddin Khan, New Delhi, 2011 (bask\u0131 T\u00fcrkiye Irmak Ofset) s.81; burada ve Davood \u00e7evirisinde bir de \u201cha\u00e7a germe\u201d (\u0130ng. crucified) s\u00f6z\u00fc ge\u00e7iyor. Al\u0131n size bir s\u00fcr\u00fc \u00e7eviri tart\u0131\u015fmas\u0131 f\u0131rsat\u0131. Ama hi\u00e7bir yorumu \u00f6l\u00fcm cezas\u0131n\u0131n kald\u0131r\u0131ld\u0131\u011f\u0131 bir \u00e7a\u011fda\u015f hukuk anlay\u0131\u015f\u0131 d\u00fcnyas\u0131nda, Kuran<\/em>\u2019\u0131n Allah\u2019\u0131n de\u011fi\u015fmez, de\u011fi\u015ftirilmez s\u00f6z\u00fc oldu\u011funa inanan bir y\u00f6neticinin, kendisine kar\u015f\u0131 \u00e7\u0131k\u0131p ele\u015ftirenleri \u201cnifak \u00e7\u0131kar\u0131yor\u201d diye su\u00e7layabilmesi olas\u0131l\u0131\u011f\u0131n\u0131 engelleyemez.<\/p>\n

19) Jean Paul Sartre, Varolu\u015f\u00e7uluk<\/em> (Existentielisme), \u00e7ev. As\u0131m Bezirci, \u0130stanbul, \u00e7e\u015fitli y\u0131llardaki bask\u0131lar\u0131, D\u00f6nem Yay\u0131nlar\u0131, s.80.<\/p>\n

20) \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin tarihini, yorumlad\u0131\u011f\u0131 arkeolojik bulgulara dayand\u0131rarak ortaya \u00e7\u0131karmaya \u00e7al\u0131\u015fan Gordon Childe, benzeri bir anlay\u0131\u015f\u0131 (Kendini Yaratan \u0130nsan,<\/em> \u00e7ev. Filiz Karabey Ofluo\u011flu, \u0130stanbul, 1978, Varl\u0131k Yay\u0131nlar\u0131) yap\u0131t\u0131nda dile getirmektedir.<\/p>\n

21) \u00d6rne\u011fin bkz. Al\u00e2eddin \u015eenel, \u201cYarat\u0131l\u0131\u015f Mitoslar\u0131\u201d, Bilim ve \u00dctopya, <\/em>Eyl\u00fcl 2003, s.21.<\/p>\n

22) Alexander Heidel (\u00e7ev. ve haz.) Enuma Eli\u015f Babil Yarat\u0131l\u0131\u015f Destan\u0131,<\/em> T\u00fcrk\u00e7eye \u00e7ev. \u0130smet Birkan, Ankara, 2000, Ayra\u00e7 Yay\u0131nlar\u0131, 138, s.+12 resimli s.<\/p>\n

23) Bkz. Al\u00e2eddin \u015eenel. \u0130nsanl\u0131k Tarihi Boyunca \u0130nsan Haklar\u0131 Demokrasi \u0130li\u015fkisi, <\/em>\u0130zmir, 1996, \u0130zmir Barosu Yay\u0131n\u0131, s.150.<\/p>\n

24) Bkz. \u015eenel, \u0130nsanl\u0131k Tarihi, <\/em>s.391.<\/p>\n

25) \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.235.<\/p>\n

26) Kuran<\/em>, Rum 28: \u201cAllah size kendinizden bir temsil getirmektedir. M\u00fclkiyetiniz alt\u0131nda bulunan k\u00f6leler i\u00e7inde… birbirinizden \u00e7ekindi\u011finiz derecede kendilerinden \u00e7ekinece\u011finiz, sizinle e\u015fit (haklara sahip) ortaklar\u0131m\u0131z var m\u0131?\u201d<\/p>\n

27) Bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.182.<\/p>\n

28) \u0130nsan\u0131n bilen \u00f6znelli\u011finin yads\u0131nd\u0131\u011f\u0131 \u00f6teki ayetler i\u00e7in bkz: Diyanet \u00e7evirisi \u0130ndeks\u2019inde \u201cAllah her \u015feyi bilir\u201d alt\u0131nda g\u00f6sterilen ayetler ve \u0130sra 17\u2019de ruh bilgisinden kullara pek az verildi\u011fi; Bakara, 255\u2019te insanlar\u0131n Allah\u2019\u0131n bildirdikleri d\u0131\u015f\u0131nda ilminden hi\u00e7bir \u015feyi tam olarak bilemeyecekleri.<\/p>\n

29) Bkz. 32. dipnot. Ba\u015fbakan\u0131n TOBB (22 May\u0131s 2014) Genel Kurulunda yapt\u0131\u011f\u0131 konu\u015fmada bu konudaki d\u00fc\u015f\u00fcnceleri de tipik \u0130slamc\u0131 g\u00f6r\u00fc\u015f\u00fc dile getirmekteydi: \u201cTevekk\u00fcl asla ve asla tedbirsizlik anlam\u0131na gelmez. Kaza ve kadere iman asla ve asla her \u015feyi ak\u0131\u015f\u0131na b\u0131rakmak, tabii mecras\u0131na b\u0131rakmak, tedbiri elden b\u0131rakmak anlam\u0131na gelmez… kaza ve kadere iman edenlerin \u015fu topluluk i\u00e7erisinde kahir [ezici] ekseriyette [\u00e7o\u011funlukta] oldu\u011funu biliyorum. Ama buna inanmayanlar\u0131n oldu\u011funu da biliyorum. Toplumda bir\u00e7ok k\u00f6\u015fe yazar\u0131n\u0131n bununla alay ettiklerini de g\u00f6rd\u00fck, g\u00f6r\u00fcyoruz.\u201d (bkz. 23 May\u0131s 2014 tarihli Cumhuriyet, <\/em>s.9 ve ayn\u0131 tarihli \u00f6teki gazeteler).<\/p>\n

30) Bkz. Kropotkine, Anar\u015fik Etik,<\/em> \u00e7ev. I\u015f\u0131k Erg\u00fcden, Ankara, 1999, Doruk Kitabevi, s.24\u2019de \u00f6d\u00fcl\u00fcn ve cezan\u0131n ahlaks\u0131zl\u0131\u011fa yol a\u00e7aca\u011f\u0131 yorumu bulunmaktad\u0131r.<\/p>\n

31) Bkz. S. H. Hooke, Ortado\u011fu Mitolojisi, <\/em>\u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 2002, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.36.<\/p>\n

32) Bkz. 17 May\u0131s 2014 tarihli Milliyet, <\/em>s.5 ve \u00f6teki gazeteler.<\/p>\n

33) Bu anlay\u0131\u015f\u0131 da en kesin \u00e7izgileriyle Aristoteles, k\u00f6lelik kurumunu savunurken geli\u015ftirdi\u011fi \u201cdo\u011fal k\u00f6lelik kuram\u0131\u201d ile ortaya \u015f\u00f6yle koyar: \u00d6nce kimi insanlar\u0131n do\u011fadan, do\u011fu\u015ftan yeterli d\u00fc\u015f\u00fcnme yetene\u011finden yoksun olup, ancak kendilerine buyrulan\u0131 yapabilecek kadar akla sahip olduklar\u0131n\u0131 ileri s\u00fcrer. Sonra bu kimselerin efendilerin hizmetine ve y\u00f6netimine girmelerinin her iki yan\u0131n yarar\u0131na olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur (bkz. Aristoteles, Politika,<\/em> I.I.13 ve II.IV.4\u2019ten, Al\u00e2eddin \u015eenel, Eski Yunan\u2019da E\u015fitlik ve E\u015fitsizlik \u00dcst\u00fcne,<\/em> Ankara, 1970, A.\u00dc. Siyasal Bilgiler Fak\u00fcltesi Yay\u0131nlar\u0131, s.436-437. Nikomakhos Ahlak\u0131<\/em> adl\u0131 yap\u0131t\u0131nda ise (VIII. 11\u2019de) \u201cK\u00f6le canl\u0131 bir ara\u00e7t\u0131r, ara\u00e7 cans\u0131z bir k\u00f6le\u201d buyurmu\u015flard\u0131r!<\/p>\n

34) Ku\u015fkusuz bu egemen anlay\u0131\u015f d\u0131\u015f\u0131nda kalan, \u201cenelhak\u00e7\u0131\u201d anlay\u0131\u015ftan tutun \u201ckaderiye\u201d, \u201ccebriye\u201d gibi heterodoks ak\u0131mlar\u0131n farkl\u0131 insan do\u011fas\u0131 anlay\u0131\u015flar\u0131 da vard\u0131r. Hatta bilimsel insan do\u011fas\u0131 anlay\u0131\u015f\u0131na yakla\u015fan \u0130bn Haldun (1332-1406) gibi bir \u0130slam d\u00fc\u015f\u00fcn\u00fcr\u00fc bulunmaktad\u0131r: \u201c\u0130nsan cibil ve naturas\u0131n\u0131n de\u011fil, al\u0131\u015fkanl\u0131klar\u0131n\u0131n o\u011fludur\u201d (bkz. Mukaddime,<\/em> \u00e7ev. Zakir Kadiri Ugan, \u0130stanbul, 1968, MEB Yay\u0131n\u0131, s.315).<\/p>\n

35) Kuran<\/em>\u2019da ise (Meraic 19\u2019da) insan\u0131n \u201cpek h\u0131rsl\u0131 ve sab\u0131rs\u0131z\u201d yarat\u0131ld\u0131\u011f\u0131 s\u00f6ylenmekte. Sonra (Bakara, 187\u2019de) erkeklerin Ramazan gecelerinde sahurdan \u00f6nce kar\u0131lar\u0131na yakla\u015fmalar\u0131na izin \u00e7\u0131karken gerek\u00e7esi, \u201cAllah sizin kendinize k\u00f6t\u00fcl\u00fck etti\u011finizi\u201d (Nebio\u011flu \u00e7evirisinde \u201cnefsinize kar\u015f\u0131 zay\u0131f oldu\u011funuzu\u201d) bildi olmaktad\u0131r. S\u00f6z konusu k\u00f6t\u00fcl\u00fc\u011f\u00fc kendilerine Ramazan boyunca kar\u0131lar\u0131na yana\u015fmayarak yapt\u0131klar\u0131 anla\u015f\u0131l\u0131yor ve izin \u00e7\u0131k\u0131yor.<\/p>\n

36) Augustinus (354-430) H\u0131ristiyan dinbilgisinde (teolojisinde) kal\u0131tsal \u201cilk g\u00fcnah\u201d yazg\u0131s\u0131n\u0131n yaratt\u0131\u011f\u0131 a\u00e7mazdan (\u201c\u00f6yleyse kurtulu\u015f i\u00e7in bir umut, \u00e7abaya da gerek yok\u201d d\u00fc\u015f\u00fcncesinden) insanl\u0131\u011fa \u0130sa ile yeniden g\u00fcnahs\u0131z, \u00f6zg\u00fcr insan a\u015f\u0131land\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc geli\u015ftirerek kurtarmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.264).<\/p>\n

37) Bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, <\/em>s.139.<\/p>\n

 <\/p>\n

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

Dinsel ideolojik hegemonyan\u0131n yo\u011funla\u015fmas\u0131, ona kar\u015f\u0131 ve ondan yana ideolojik sava\u015f\u0131m\u0131 h\u0131zland\u0131rd\u0131. Ortal\u0131kta kader, kaza, tevekk\u00fcl, sab\u0131r, in\u015fallah ma\u015fallah, hamdolsun, Allah\u2019a emanet ol, i\u015fin do\u011fas\u0131, f\u0131trat\u0131, riski gibi s\u00f6zler cirit atmakta. Her insan\u0131n yarat\u0131l\u0131\u015f\u0131yla birlikte \u00f6nceden saptanm\u0131\u015f ya\u015fam s\u00fcresinin sonunu belirten bir yazg\u0131 olarak \u201cecel\u201d inanc\u0131 da bunlardan biridir. Hangi \u00e7a\u011fda? D\u00fcnyan\u0131n hemen her \u00fclkesinde, […]<\/p>\n","protected":false},"author":492,"featured_media":25355,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[161,38,1464],"tags":[3241,3243,612,3242,3244],"class_list":["post-25350","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-124-sayi","category-dergi-sayilari","category-dosya","tag-kader","tag-kul","tag-tanri","tag-tevekkul","tag-yazgi"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/25350","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=25350"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/25350\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/25355"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=25350"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=25350"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=25350"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}