{"id":38334,"date":"2019-11-16T03:49:28","date_gmt":"2019-11-16T00:49:28","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=38334"},"modified":"2019-11-15T13:56:24","modified_gmt":"2019-11-15T10:56:24","slug":"kapsami-acmazlari-tipolojisi-ile-siyasal-ahlak-2","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/11\/16\/kapsami-acmazlari-tipolojisi-ile-siyasal-ahlak-2","title":{"rendered":"Kapsam\u0131, a\u00e7mazlar\u0131, tipolojisi ile Siyasal ahlak"},"content":{"rendered":"
\n

S\u0131n\u0131fl\u0131 toplumda, s\u0131n\u0131f kategorisini g\u00f6rmezlikten gelen bir ahlak anlay\u0131\u015f\u0131n\u0131n, pratik siyasal ahlak sorunlar\u0131n\u0131 \u00e7\u00f6zemeyece\u011fi anla\u015f\u0131lmaktad\u0131r. Ahlak\u0131n toplumda, t\u00fcm insanl\u0131\u011f\u0131 kapsayan bir \u201cinsanl\u0131k eti\u011fi\u201d ve t\u00fcm bireyleri ayn\u0131 etik normlarda birle\u015ftirebilecek bir \u201cemek eti\u011fi\u201d yarat\u0131l\u0131p geli\u015ftirilebilecek y\u00f6nde d\u00f6n\u00fc\u015ft\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmad\u0131\u011f\u0131 s\u00fcrece, ne genel ahlak, ne de siyasal ahlak sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcnde \u00f6nemli bir yol al\u0131nabilece\u011fini s\u00f6yleyebiliriz.<\/em><\/p>\n<\/div>\n

S\u0130YASAL AHLAKIN TANIMI<\/strong><\/h4>\n

Siyasal ahlak\u0131n hemen tan\u0131m\u0131na ge\u00e7meden \u00f6nce, ahlak\u0131n tan\u0131m\u0131na bakmal\u0131. Ayr\u0131ca ahlak normlar\u0131n\u0131n norm dizgeleri (norm sistemleri) aras\u0131ndaki yerine bir g\u00f6z atmakta yarar var.<\/p>\n

Ahlak\u0131n tan\u0131m\u0131<\/strong>: Hukuk felsefesi ders kitaplar\u0131nda, toplumsal kurallar, a) Hukuk; b) \u00d6rf \u00e2det, gelenek; c) Ahlak normlar\u0131 olarak \u00fc\u00e7e ayr\u0131l\u0131r. (1) Bunlar, i\u00e7 i\u00e7e \u00fc\u00e7 \u00e7ember bi\u00e7iminde canland\u0131r\u0131l\u0131r. En geni\u015fi, ahlak normlar\u0131 alan\u0131d\u0131r. Ahlak normlar\u0131 \u00e7o\u011fu \u00f6rnekte hem \u00f6rf \u00e2det hem hukuk normlar\u0131n\u0131 i\u00e7erdi\u011fi gibi, bu kategorilere girmeyen baz\u0131 normlar\u0131 da kapsar.<\/p>\n

Ayr\u0131ca ahlak normlar\u0131, toplumsal kapsam\u0131 bak\u0131m\u0131ndan, \u00f6tekilerinkinden \u00e7ok daha geni\u015f toplumsal birimler i\u00e7in ge\u00e7erlidir. \u00c7o\u011fu durumda, halklar\u0131, uluslar\u0131, devletleri a\u015fan toplumsal birimleri (\u00f6rne\u011fin dinleri) kapsar. Baz\u0131 ahlak normlar\u0131 insanl\u0131\u011f\u0131n en geni\u015f birimlerini olu\u015fturan \u201cuygarl\u0131klar\u201d alan\u0131nda ge\u00e7erlilik kazanm\u0131\u015flard\u0131r. \u0130deal durumda ise, \u201ct\u00fcm insanl\u0131\u011f\u0131\u201d kapsad\u0131klar\u0131 ileri s\u00fcr\u00fclmektedir. Uygulamada durum b\u00f6yle midir? Ahlak\u0131n evrenselli\u011fi sorunu ge\u00e7mi\u015fte tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r; gelecekte de tart\u0131\u015f\u0131lacak. Bu tart\u0131\u015fmalar\u0131 irdelemeye girmeden, ba\u015flang\u0131\u00e7 varsay\u0131m\u0131 olarak, ahlak\u0131, \u201ckuramda\u201d \u015f\u00f6yle tan\u0131mlayabiliriz: \u201cAhlak, toplumsal ya\u015fam\u0131n olanakl\u0131, uyumlu, olumlu, verimli olabilmesi i\u00e7in, toplum \u00fcyelerinden yapmalar\u0131 beklenen, yapmamalar\u0131 istenen davran\u0131\u015f bi\u00e7imleriyle ilgili kurallard\u0131r.\u201d<\/p>\n

Siyasetin tan\u0131m\u0131<\/strong>: Siyaset i\u00e7in, \u00e7e\u015fitli ekollerin ve yazarlar\u0131n, \u00e7e\u015fitli ama\u00e7larla yapt\u0131klar\u0131 tan\u0131mlara bir yenisini katmak pahas\u0131na, \u015f\u00f6yle bir tan\u0131m \u00f6nerilebilir:<\/p>\n

\u201cSiyaset, ekonomik, toplumsal, siyasal, d\u00fc\u015f\u00fcnsel farkl\u0131la\u015fmalara u\u011fram\u0131\u015f toplumlarda, y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131yla ilgili yap\u0131lar, kurumlar, roller, d\u00fc\u015f\u00fcnceler ve eylemlerdir.\u201d<\/p>\n

Siyasal ahlak\u0131n tan\u0131m\u0131<\/strong>: Ahlak\u0131n ve siyasetin tan\u0131mlar\u0131 \u00fcst \u00fcste kondu\u011funda, siyasal ahlak\u0131n tan\u0131mlar\u0131ndan birinin kendili\u011finden ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclecektir:<\/p>\n

\u201cSiyasal ahlak, siyasal farkl\u0131la\u015fmayla (y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131yla) ilgili yap\u0131lar\u0131n, kurumlar\u0131n, rollerin, d\u00fc\u015f\u00fcncelerinin ve eylemlerin; toplumsal ya\u015fam\u0131n olanakl\u0131, uyumlu, olumlu, verimli, s\u00fcrmesini sa\u011flayaca\u011f\u0131 y\u00f6nde d\u00fczenleyece\u011fi d\u00fc\u015f\u00fcn\u00fclen normlar k\u00fcmesidir.\u201d (2)<\/p>\n

Mutluluk ahlak\u0131 ve \u00f6dev ahlak\u0131<\/strong>: Konu siyasal ahlak olunca ahlak\u0131n \u00e7e\u015fitli s\u0131n\u0131fland\u0131rmalar\u0131 aras\u0131ndan, mutluluk ahlak\u0131 \u2013 \u00f6dev ahlak\u0131 ay\u0131r\u0131m\u0131n\u0131 (3) g\u00f6z \u00f6n\u00fcne almakta yarar var. Ger\u00e7ekten birey-toplum \u00e7\u0131karlar\u0131n\u0131n bire\u015fimi (sentezi) sa\u011flanmaya \u00e7abalanan etikte (ahlak felsefesinde) bu konuya, birey a\u00e7\u0131s\u0131ndan ve toplum a\u00e7\u0131s\u0131ndan olmak \u00fczere, birbirine kar\u015f\u0131t a\u00e7\u0131lardan yakla\u015f\u0131lm\u0131\u015ft\u0131r. \u0130kisinde de birey-toplum \u00e7\u0131kar\u0131 bire\u015fimi ama\u00e7lanmakta birlikte, birisinde bireyin, \u00f6tekisinde toplumun \u00e7\u0131karlar\u0131ndan hareket edilmektedir. Bak\u0131\u015f a\u00e7\u0131lar\u0131ndaki bu farkl\u0131l\u0131\u011f\u0131n, siyasal ahlak alan\u0131nda daha bir g\u00f6ze \u00e7arp\u0131c\u0131 bi\u00e7im alaca\u011f\u0131 s\u00f6ylenebilir. Bu ger\u00e7e\u011fin en g\u00fczel \u00f6rne\u011fini, devletin kar\u015f\u0131s\u0131nda bireye hi\u00e7bir \u00f6zerk alan tan\u0131nmayan devlet\u00e7i (etatist) Hegelci anlay\u0131\u015f ile bireyin istenci (iradesi) kar\u015f\u0131s\u0131nda devlete varl\u0131k hakk\u0131 bile tan\u0131nmayan \u201canar\u015fist\u201d ahlak anlay\u0131\u015f\u0131 aras\u0131ndaki kar\u015f\u0131tl\u0131k olu\u015fturmaktad\u0131r.<\/p>\n

S\u0130YASAL AHLAKIN KAPSAMI<\/strong><\/h4>\n

Genel olarak ahlak\u0131n kapsam\u0131, yap\u0131lmamas\u0131 istenen davran\u0131\u015flar ile yap\u0131lmas\u0131 beklenen davran\u0131\u015flardan olu\u015fur. Ayn\u0131 \u015fey siyasal ahlak i\u00e7in de ge\u00e7erlidir.<\/p>\n

Yap\u0131lmamas\u0131 istenen davran\u0131\u015flar<\/strong>: Liste, toplumdan topluma, uygarl\u0131ktan uygarl\u0131\u011fa de\u011fi\u015firse de, kuramda, \u201csoyut\u201d ve \u201cevrensel\u201d birka\u00e7 siyasal ahlak ilkesinden s\u00f6z edilebilir: Siyasal ger\u00e7ekli\u011fi \u00e7arp\u0131tmama; halk\u0131 aldatmama (ta ba\u015fta yurtta\u015flara yalan atmama); kamu (t\u00fcm olarak toplum) yarar\u0131n\u0131, s\u0131n\u0131f, grup, birey yararlar\u0131na kurban vermeme vb. Uygulamada ise, d\u00fcnyan\u0131n hemen her yerinde (farkl\u0131 oranlarda da olsa) bu gibi ilkelere uyulmas\u0131ndan \u00e7ok uyulmamas\u0131n\u0131n \u201ckural\u201d oldu\u011fu ger\u00e7e\u011fiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r\u0131z. Yanl\u0131\u015fl\u0131k nerede, kuralda m\u0131, kralda m\u0131?<\/p>\n

Yap\u0131lmas\u0131 beklenen davran\u0131\u015flar<\/strong>: Bunlara \u00f6rnek olarak, siyasal g\u00f6revlerin yerine getirilmesi; verilen s\u00f6zlere uyulmas\u0131; kararlar\u0131n ve eylemlerin hesab\u0131n\u0131n verilmesi vb. g\u00f6sterilebilir. Genel olarak ahlakta da (\u201con buyruk\u201d i\u00e7inde (4) oldu\u011fu gibi) \u201cyapmamal\u0131s\u0131n\u201d s\u00f6zleri, \u201cyapmal\u0131s\u0131n\u201d s\u00f6zlerinden fazlad\u0131r. Bununla birlikte, s\u00f6z konusu orans\u0131zl\u0131k, siyasal alanda daha da b\u00fcy\u00fckt\u00fcr. Bunun nedeni, bir dereceye dek, y\u00f6netilenlere, ba\u015fl\u0131\u011f\u0131nda \u201csiyasal g\u00f6revler\u201d yaz\u0131l\u0131 bir bo\u015f k\u00e2\u011f\u0131t imzalat\u0131lm\u0131\u015f (yemin al\u0131nm\u0131\u015f) olmas\u0131d\u0131r. Verilen yeminin i\u00e7eri\u011finin yeri geldik\u00e7e y\u00f6netenlerce doldurulmas\u0131n\u0131n beklenmesidir. Ancak bunun daha genel bir nedeni, denebilir ki, toplumsal evrimde, g\u00f6sterilmemesi gereken baz\u0131 davran\u0131\u015flar\u0131n saptanabilmi\u015f (yani \u201ckoruyucu etik\u201d d\u00fczeyine ula\u015f\u0131labilmi\u015f) bulunulmas\u0131d\u0131r. G\u00f6sterilmesi gereken davran\u0131\u015flar d\u00fczeyine (\u201ckurucu etik\u201d y\u00fcksekli\u011fine) yeterince ula\u015f\u0131lamam\u0131\u015f olmas\u0131d\u0131r.<\/p>\n

Yukar\u0131da s\u00f6z\u00fc edilen \u201cevrensel\u201d ahlak kurallar\u0131 yan\u0131 s\u0131ra, belli y\u00f6netim bi\u00e7imlerine \u00f6zg\u00fc, \u201cg\u00f6reli\u201d siyasal ahlak kurallar\u0131ndan s\u00f6z edilebilir. \u00d6rne\u011fin monar\u015filerde, uyruklar\u0131n monark\u0131 sevip saymalar\u0131, bir ahlak kural\u0131 olarak dayat\u0131l\u0131r. Monarka hizmet bir erdem, ona boyun e\u011fmezlik a\u011f\u0131r bir \u201cahlaks\u0131zl\u0131k\u201d (ihanet!) say\u0131l\u0131r. Temsili demokratik denen d\u00fczenlerde, temsilcilerin y\u00f6neticiyi sevmeyebilmeleri ahlaks\u0131zl\u0131k say\u0131lmaz. Ama temsil ettikleri kesimin \u00e7\u0131karlar\u0131n\u0131 savunmalar\u0131, bu d\u00fczenlerin siyasal ahlak anlay\u0131\u015f\u0131n\u0131n bir gere\u011fidir. Ya temsil ettikleri kesimin \u00e7\u0131karlar\u0131yla, b\u00fct\u00fcn olarak toplumun (kamunun) \u00e7\u0131karlar\u0131 \u00e7at\u0131\u015f\u0131rsa ne olacak?<\/p>\n

Kurulu d\u00fczene g\u00f6re kurulu ahlak<\/strong>: Siyasal ahlak\u0131n yap\u0131lmamas\u0131 gereken davran\u0131\u015flar ve yap\u0131lmas\u0131 beklenen davran\u0131\u015flar s\u00fctunlar\u0131ndan olu\u015fan g\u00fcndemine bir g\u00f6z atmakta yarar var. Bu bile, i\u00e7eri\u011finin, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, kurulu toplumsal-siyasal d\u00fczenin bi\u00e7imine ba\u011fl\u0131 olarak de\u011fi\u015fti\u011fini g\u00f6sterecektir. Ger\u00e7ekten, (yar\u0131\u015fmac\u0131 de\u011fil) i\u015fbirlik\u00e7i bir toplumda (\u00f6rne\u011fin K\u0131z\u0131lderili Zunilerde) \u00f6ne \u00e7\u0131kma, \u00f6nder olma isteklili\u011fi hi\u00e7 de ho\u015f g\u00f6r\u00fclen bir erdem de\u011fildir. Yar\u0131\u015fmac\u0131 bir toplumda (ABD\u2019de) ve sava\u015f\u00e7\u0131 bir toplumda (Koman\u00e7ilerde) ise bir erdem say\u0131l\u0131r. (5)<\/p>\n

Evrensel siyasal ahlak ilkeleri sorunu<\/strong>: Toplumsal farkl\u0131la\u015fman\u0131n ve onun bir uzant\u0131s\u0131 olan siyasal farkl\u0131la\u015fman\u0131n, yani y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131n\u0131n bulunmad\u0131\u011f\u0131 tarihsel ve \u00e7a\u011fda\u015f ilkel topluluklar\u0131n varl\u0131\u011f\u0131 bilinmektedir. Bunlarda genel ahlaktan s\u00f6z edilebilir; siyasal ahlaktan s\u00f6z edilemez. Farkl\u0131la\u015fm\u0131\u015f tarihsel ve \u00e7a\u011fda\u015f uygar toplumlarda ise, siyasal ahlak\u0131n ilkelerinin ilgili siyasal birimle s\u0131n\u0131rl\u0131 olaca\u011f\u0131 s\u00f6ylenebilir. Bu birimlerin ilki say\u0131lan kent devletlerinde kentta\u015flardan (hem\u015ferilerden) kente ba\u011fl\u0131l\u0131k beklenir. Bir kimsenin, ayn\u0131 dili konu\u015fan \u00f6teki halklar\u0131n, kentlerin yarar\u0131na bile olsa, herhangi bir \u00e7\u0131kar\u0131 kentinin \u00e7\u0131karlar\u0131n\u0131n \u00f6n\u00fcne almas\u0131 \u201cihanet\u201d say\u0131l\u0131r.<\/p>\n

Ekonomik ve toplumsal b\u00fct\u00fcnlenmenin \u00e7ap\u0131, kent devletlerinden yerel, b\u00f6lgesel devletlere ge\u00e7ilmesini gerektirecek y\u00f6nde geni\u015flemi\u015ftir. Geni\u015fleyince, bir politikac\u0131n\u0131n yaln\u0131zca kentini kay\u0131rmas\u0131, siyasal ahlak a\u00e7\u0131s\u0131ndan, bu kez \u201ck\u0131nan\u0131r\u201d. Dolay\u0131s\u0131yla, siyasal ahlak kurallar\u0131n\u0131n ge\u00e7erlilik alan\u0131n\u0131n, tarih i\u00e7inde, siyasal birimlerin \u00e7ap\u0131na ko\u015fut olarak geni\u015fletildi\u011fi s\u00f6ylenebilir.<\/p>\n

Ko\u015fullar\u0131 olu\u015fmas\u0131na kar\u015f\u0131n bir \u00fcst toplumsal-siyasal birime ge\u00e7ilememi\u015fse ona ge\u00e7ilmesi gere\u011fini dile getiren biri (\u00f6rne\u011fin Machiavelli) bir \u201c\u00fcst ahlak\u201d savunucusu say\u0131labilir. Bu durumda ahlak de\u011ferlerinin g\u00f6zden ge\u00e7irilmesi, Nietzsche\u2019nin deyimiyle \u201cde\u011ferlerin de\u011ferlendirmesi\u201d g\u00fcndeme gelebilir. \u00d6rne\u011fin \u201culusal ahlak\u201d kar\u015f\u0131s\u0131nda bir \u201centernasyonel ahlak\u201d, bir \u201cevrensel ahlak\u201d s\u00f6z\u00fc edilebilir. Burada dikkat edilmesi gereken nokta, ahlak kurallar\u0131n\u0131n yaln\u0131zca alan\u0131n\u0131n de\u011fil \u201ci\u00e7eri\u011finin\u201d de de\u011fi\u015febilece\u011fidir. Ger\u00e7ekten, ulusal etik d\u00fczeyinde, ulusu y\u00fcceltme ve bu yolda \u201cfetih\u201d bir siyasal erdem say\u0131l\u0131r. Oysa enternasyonalizmde ya da k\u00fcreselle\u015fme ko\u015fullar\u0131nda \u201csiyasal ahlaks\u0131zl\u0131k\u201d olarak g\u00f6r\u00fclecektir.<\/p>\n

B\u00f6yle bir e\u011filimin varl\u0131\u011f\u0131na bak\u0131larak, ideal d\u00fczeyde, ileride ula\u015f\u0131labilecek ahlak normlar\u0131ndan s\u00f6z edilebilir. Evrensel siyasal ahlak kurallar\u0131 \u00f6nerilebilir; ve de \u00f6nerilmelidir. B\u00f6yle kurallar\u0131 ya\u015fama ge\u00e7irmek i\u00e7in (\u201cevrensel etik de\u011ferler\u201di ger\u00e7ekle\u015ftirmek i\u00e7in) \u00e7aba g\u00f6sterilmelidir. Ancak bunlar\u0131n bile, uzam (mek\u00e2n) i\u00e7inde evrensel (cihan\u015f\u00fcmul) de\u011ferler say\u0131labilecekken, zaman i\u00e7inde evrensel (t\u00fcm zamanlar i\u00e7in ge\u00e7erli) olamayaca\u011f\u0131 unutulmamal\u0131d\u0131r. Zaman i\u00e7inde de evrensel (de\u011fi\u015fmeyen) bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 ileri s\u00fcr\u00fclen de\u011ferler, ahlak normlar\u0131 de\u011fil, toplumsal de\u011fi\u015fme olgusunun yads\u0131nd\u0131\u011f\u0131 \u201cdin kurallar\u0131\u201d niteli\u011findedirler.<\/p>\n

S\u0130YASAL AHLAKIN A\u00c7MAZLARI<\/strong><\/h4>\n

Genel olarak ahlak\u0131n, siyasal ahlaka o ya da bu bi\u00e7imde yans\u0131yan a\u00e7mazlar\u0131 vard\u0131r. Bunlar\u0131n yan\u0131 s\u0131ra, \u00f6zel olarak siyasal ahlak\u0131n da baz\u0131 a\u00e7mazlar\u0131 bulunmaktad\u0131r. Ayr\u0131ca belli siyasal d\u00fczenlere \u00f6zg\u00fc belli siyasal ahlak a\u00e7mazlar\u0131n\u0131n bulundu\u011fu da g\u00f6r\u00fcl\u00fcr.<\/p>\n

Toplumsal ya\u015fam\u0131n etik a\u00e7maz\u0131: De\u011fi\u015fen toplum de\u011fi\u015fmeyen norm sorunu<\/strong><\/p>\n

Ahlak, \u00f6nemli bir konuda de\u011fi\u015fik davran\u0131\u015flar\u0131n yaratabilece\u011fi toplumsal uyumsuzlu\u011fa ve toplumsal \u00e7\u00f6z\u00fclmeye kar\u015f\u0131 duru\u015ftur. Ki\u015fileri (de\u011fi\u015fmeyece\u011fi s\u00f6ylenen) belli davran\u0131\u015f normlar\u0131nda birle\u015ftirme i\u015flevi g\u00f6r\u00fcr. Bunun i\u00e7in, toplumda, ayn\u0131 konumdaki farkl\u0131 ki\u015filerin ayn\u0131 davran\u0131\u015flar\u0131 g\u00f6stermelerinin istenmesiyle yetinilmez. Ayn\u0131 ki\u015fiden, toplumsal konumu de\u011fi\u015fmedi\u011fi s\u00fcrece, zaman i\u00e7inde ayn\u0131 davran\u0131\u015flar\u0131 g\u00f6stermesi de beklenir. Ve bunun i\u00e7in de, ahlak normlar\u0131n\u0131n yerden yere, g\u00fcnden g\u00fcne de\u011fi\u015fmeyece\u011fi s\u00f6ylenir. B\u00f6ylece \u201ctoplumsal de\u011fi\u015fme\u201d ve onun uzant\u0131s\u0131 olan \u201ctoplumsal evrim\u201d olgusu, yani k\u00fclt\u00fcrel evrim ger\u00e7e\u011fi g\u00f6z ard\u0131 edilmi\u015f olur.<\/p>\n

Hi\u00e7bir ahlak normu, saptand\u0131\u011f\u0131 zaman\u0131n gereksinimlerine tam anlam\u0131yla uygun de\u011fildir. Varsayal\u0131m ki uygunu bulunabilir. B\u00f6yle bir norm bile, bir kez yerle\u015ftikten sonra, ko\u015fullar de\u011fi\u015fse de sanki de\u011fi\u015fmemekte ayak diretecektir. Ancak toplum (en az\u0131ndan de\u011fi\u015fen do\u011fa ko\u015fullar\u0131na ko\u015fut insan-do\u011fa ili\u015fkilerinin de\u011fi\u015ftirilmesi zorunlulu\u011fu nedeniyle) s\u00fcrekli de\u011fi\u015fmektedir. Dahas\u0131, deneyim, bilgi birikimi, birikimin ku\u015faktan ku\u015fa\u011fa (k\u00fclt\u00fcrel kal\u0131t\u201d denebilecek olguyla) aktar\u0131lmas\u0131 da, ki\u015filerin d\u00fc\u015f\u00fcn\u00fc\u015f, tutum ve davran\u0131\u015flar\u0131nda de\u011fi\u015fmelere yol a\u00e7ar. Bu y\u00fczden ahlak normlar\u0131, bir s\u00fcre sonra, topluma dar gelmeye ya da ko\u015fullara ters d\u00fc\u015fmeye ba\u015flar. Bu olgu siyasal alan i\u00e7in de ge\u00e7erlidir. \u00d6te yandan bir devrimde, eski siyasal d\u00fczenle ilgileri nedeniyle bile olsa, baz\u0131 ahlak normlar\u0131n\u0131n \u00e7\u00f6pe at\u0131lmas\u0131, genel olarak siyasete ve siyasal ahlak normlar\u0131na duyulan g\u00fcveni kemirir. Yeni norm dizgeleri aray\u0131\u015f\u0131n\u0131 getirir.<\/p>\n

S\u0131n\u0131fl\u0131 toplumun etik a\u00e7maz\u0131: \u00c7ifte standart sorunu<\/strong><\/p>\n

S\u0131n\u0131fs\u0131z topluluklarda, toplulu\u011fun \u201ckanda\u015f\u201d \u00fcyelerine g\u00f6sterilmesi beklenen davran\u0131\u015fla, ba\u015fka topluluklar\u0131n insanlar\u0131na g\u00f6sterilmesi gereken davran\u0131\u015f aras\u0131nda (g\u00fcn\u00fcm\u00fcz\u00fcn ahlak\u0131, insanl\u0131k eti\u011fi \u00f6l\u00e7\u00fctleriyle bak\u0131ld\u0131kta) tam bir \u201c\u00e7ifte standart\u201d g\u00f6r\u00fcl\u00fcr. (6) Ancak bu durum (Mannheim\u2019dan L\u00e9vi-Strauss\u2019a uzanan yazarlar\u0131n \u00f6nerdi\u011fi gibi) s\u00f6z konusu topluluklar\u0131n\u0131n toplumsal ve k\u00fclt\u00fcrel yap\u0131lar\u0131 i\u00e7inden de\u011ferlendirildi\u011finde, bir etik sorun, etik bir a\u00e7maz yaratmaz.<\/p>\n

Oysa s\u0131n\u0131fl\u0131 toplumun \u00e7e\u015fitli s\u0131n\u0131flar\u0131n\u0131n \u00fcyeleri aras\u0131 ili\u015fkiler, uzla\u015fmaz \u00e7\u0131karlar ve \u00e7eli\u015fkiler bi\u00e7iminde s\u00fcrekli sorunlar yarat\u0131r. Dolay\u0131s\u0131yla \u201ckurala\u201d ba\u011flanmalar\u0131 gerekir. Ancak bu, s\u0131n\u0131f\u0131n farkl\u0131 i\u015flev ve konumlar\u0131 nedeniyle olanaks\u0131zla\u015f\u0131r. Sonu\u00e7ta ahlak alan\u0131nda \u201c\u00e7ifte standart\u201d ka\u00e7\u0131n\u0131lmaz olur. Bu durum ise, ahlak kurallar\u0131n\u0131n evrensel olup olmad\u0131\u011f\u0131 sorusuna yol a\u00e7ar. B\u00f6yle bir soruya verilebilecek yan\u0131tlardan birisi, ahlak kurallar\u0131n\u0131n genel, evrensel oldu\u011funun s\u00f6ylenmesidir. Ama, belli s\u0131n\u0131flar\u0131n insanlar\u0131n\u0131n onlardan kurtulmas\u0131n\u0131n yollar\u0131n\u0131n bulunmas\u0131d\u0131r. \u00d6teki yan\u0131t, kast toplumunda oldu\u011fu gibi, a\u00e7\u0131k\u00e7a \u201c\u00e7ok standartl\u0131\u201d bir ahlak anlay\u0131\u015f\u0131 geli\u015ftirilmesidir. O zaman da, farkl\u0131 kimselere farkl\u0131 davran\u0131\u015f g\u00f6sterilmesinin baz\u0131 durumlarda bir haks\u0131zl\u0131k, bir ahlaks\u0131zl\u0131k say\u0131lmayabilece\u011fini a\u00e7\u0131klay\u0131p anlatmak gerekecektir. \u00d6rne\u011fin bud\u00fcnyada hakk\u0131n\u0131 alamayan\u0131n, \u00f6ted\u00fcnyada, ya da ruhunun yeni bir bedenle d\u00fcnyaya bir dahaki geli\u015finde hakk\u0131n\u0131 alaca\u011f\u0131n\u0131 inand\u0131rmada kullan\u0131lacak mitolojiler, dinler, ideolojiler geli\u015ftirilmesi yoluyla gidilecektir.<\/p>\n

Siyasal toplumun etik a\u00e7maz\u0131: Devletin g\u00fc\u00e7 kullanma tekeli sorunu<\/strong><\/p>\n

S\u0131n\u0131fl\u0131 toplumun etik sorunu, y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131ndan dolay\u0131, siyasal alana yans\u0131r. Pek az ortak davran\u0131\u015f d\u0131\u015f\u0131nda, y\u00f6netilenlerden farkl\u0131, y\u00f6netenlerden farkl\u0131 (birbirlerini b\u00fct\u00fcnleyen) davran\u0131\u015flar beklenir. Bundan \u00f6te, siyasal toplumda, devlet formasyonunun bi\u00e7imlenmesiyle, kendine \u00f6zg\u00fc bir siyasal ahlak sorunuyla da kar\u015f\u0131la\u015f\u0131l\u0131r.<\/p>\n

Devletli (uygar) toplum d\u00f6neminin ahlak\u0131nda, toplum i\u00e7inde ki\u015filerin, gruplar\u0131n, ama\u00e7lar\u0131na ula\u015fmak i\u00e7in silaha ba\u015fvurma giri\u015fimleri hukuk d\u0131\u015f\u0131 say\u0131l\u0131r. Haklar\u0131n\u0131 kaba g\u00fcce ba\u015fvurarak do\u011frudan do\u011fruya kendilerinin almaya kalkmalar\u0131, haydutlu\u011fa, h\u0131rs\u0131zl\u0131\u011fa benzer bir ahlak d\u0131\u015f\u0131 davran\u0131\u015f say\u0131l\u0131r. Silahlarla birlikte g\u00fcce ba\u015fvurma tekeli de devlete b\u0131rak\u0131lm\u0131\u015ft\u0131r. Bu, \u0130sa\u2019n\u0131n t\u00fcm insanlar\u0131n g\u00fcnahlar\u0131n\u0131 \u00fcstlenip, cezalar\u0131n\u0131 \u00e7ekerek, onlar\u0131 kurtarmaya kalkmas\u0131n\u0131 and\u0131ran bir durumdur. Devletin (s\u00f6zde) kaba g\u00fcce ba\u015fvurulmas\u0131n\u0131 engellemek i\u00e7in g\u00fc\u00e7 kullanmas\u0131n\u0131n pratikte yaratt\u0131\u011f\u0131 ba\u015fka sorunlar da vard\u0131r:<\/p>\n

a) Devlet g\u00fcc\u00fc, yaln\u0131zca uyruklar, yurtta\u015flar g\u00fcce ba\u015fvurmalar\u0131 durumunda m\u0131, yoksa ayn\u0131 zamanda g\u00fcce ba\u015fvurmalar\u0131 \u201colas\u0131l\u0131\u011f\u0131\u201d kar\u015f\u0131s\u0131nda da m\u0131 kullanacakt\u0131r?<\/p>\n

b) Devlet, yurtta\u015flar\u0131n g\u00fc\u00e7 kullanmalar\u0131n\u0131 denetledi diyelim; ya devletin g\u00fcc\u00fc do\u011fru kullanmas\u0131, demokrasilerde, ellerinden g\u00fc\u00e7 kullanma olanaklar\u0131 al\u0131nm\u0131\u015f yurtta\u015flarca nas\u0131l denetlenecektir? Devlet makamlar\u0131n\u0131 dolduran g\u00f6revlilerin, g\u00fcc\u00fc, devlet ad\u0131na kendi yararlar\u0131na kullanmalar\u0131 nas\u0131l \u00f6nlenecektir?<\/p>\n

c) Devletin ya da adamlar\u0131n\u0131n, g\u00fcc\u00fc, anayasada belirtilen ama\u00e7lar d\u0131\u015f\u0131nda kullanmalar\u0131 durumunda, yurtta\u015flar\u0131n tutumu ne olmal\u0131d\u0131r? Bu durumda yurtta\u015flar\u0131n g\u00fcce ba\u015fvurmalar\u0131 (devrim sorunsal\u0131) \u201cyurtta\u015fl\u0131k ahlak\u0131\u201d gere\u011fi say\u0131lacak m\u0131d\u0131r?<\/p>\n

Temsili demokrasinin etik a\u00e7maz\u0131: Temsil sorunu<\/strong><\/p>\n

Siyasal toplumun, y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131n\u0131n yaratt\u0131\u011f\u0131 etik a\u00e7maz\u0131, demokrasi kavram\u0131yla a\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r. Ancak demokraside siyasal toplumun \u00fcyelerinin, hem y\u00f6neten hem y\u00f6netilen konumunda bulunmalar\u0131, kuramdaki ve ilkedeki bir durumdur. \u00dclkedeki durum b\u00f6yle bir \u201cdo\u011frudan demokrasi\u201d uygulamas\u0131na olanak vermemektedir. Bunun \u00fczerine, ger\u00e7ekli\u011fe az \u00e7ok uygun, ya da \u00e7ok az uygun bir \u201ctemsili demokrasi\u201d kavram\u0131 geli\u015ftirilir. O zaman da a\u015f\u0131lamaz nitelikte bir \u201ctemsil sorunu\u201d ile y\u00fcz y\u00fcze gelinir. Ancak temsil sorunundan \u00f6nce, s\u0131n\u0131fl\u0131 toplumun temel etik sorunu (s\u0131n\u0131flara g\u00f6re farkl\u0131la\u015ft\u0131r\u0131lm\u0131\u015f etik de\u011ferler, ya da baz\u0131 etik de\u011ferlerin, egemen s\u0131n\u0131flarca s\u00f6z\u00fcn\u00fcn edilip yerine\u00a0\"\"getirilmemesi ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc) ortada durmaktad\u0131r. Temsili demokraside \u015fu sorunlar da onunla eklemlenecektir:<\/p>\n

a) Bir kimsenin, g\u00f6n\u00fcllerini alsa da (temsilcileri se\u00e7ilse bile) ba\u015fkalar\u0131n\u0131 y\u00f6netmesi, ahlaka ne derece uygundur? Hatta, ak\u0131l sahibi bir varl\u0131k, \u201ckendini y\u00f6netebilen canl\u0131\u201d t\u00fcr\u00fc olarak \u201cinsan\u201d kavram\u0131na uygun mudur?<\/p>\n

b) Bir kimsenin ba\u015fkalar\u0131n\u0131 hemen hemen her alanda y\u00f6netmesi d\u00fczeyinde temsil etmesi, olanakl\u0131 m\u0131d\u0131r? Do\u011fru mudur? Getirecekleri, g\u00f6t\u00fcreceklerinden az m\u0131d\u0131r, fazla m\u0131d\u0131r?<\/p>\n

c) Temsilci, toplumu temsil etti\u011fi (oyunu ald\u0131\u011f\u0131) kimselerin \u00e7\u0131kar\u0131na g\u00f6re mi, yoksa t\u00fcm toplumun yarar\u0131na g\u00f6re mi y\u00f6netecektir? (Az\u0131nl\u0131k haklar\u0131, \u00e7o\u011funluk diktas\u0131 sorunlar\u0131).<\/p>\n

d) Temsilcinin alaca\u011f\u0131 kararlarda, kendi \u00e7\u0131karlar\u0131n\u0131n etkisi ne olur, ne olmal\u0131d\u0131r? Ne olmaktad\u0131r?<\/p>\n

e) Temsilciler ger\u00e7ekte, t\u00fcm toplumu mu, bir s\u0131n\u0131f\u0131, bir kesimi, bir mesle\u011fi, bir \u00e7\u0131kar, bir inan\u00e7 grubunu mu temsil etmektedir?<\/p>\n

f) Temsilci temsil ko\u015fullar\u0131n\u0131 \u00e7i\u011fnerse ve kendisinin de\u011fi\u015ftirilmesi yollar\u0131n\u0131 t\u0131karsa, kendisine kar\u015f\u0131 \u201cdirenme\u201d eyleminin s\u0131n\u0131rlar\u0131 ne olacakt\u0131r? Bir sonraki se\u00e7ime dek di\u015fler s\u0131k\u0131lacak, en fazla edilgin direnmeyle yetinilecek midir? Yoksa direnme g\u00fcce ba\u015fvurmay\u0131 da i\u00e7erecek midir? Bu sorun g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, adaletsiz bir y\u00f6netimi y\u0131kmak, daha adaletli bir y\u00f6netim (hatta d\u00fczen) getirmek i\u00e7in g\u00fcce ba\u015fvurma sorununun (devrim sorunsal\u0131n\u0131n) yani siyasal toplumun etik sorununun temsili demokrasideki g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr.<\/p>\n

\u00c7o\u011fulcu demokrasinin etik a\u00e7maz\u0131: Ho\u015fg\u00f6r\u00fcn\u00fcn ve uzla\u015fman\u0131n s\u0131n\u0131rlar\u0131 sorunu<\/strong><\/p>\n

Yukar\u0131daki siyasal ahlak sorunlar\u0131, \u00e7a\u011f\u0131m\u0131z\u0131n \u201c\u00e7o\u011fulcu demokrasi\u201d kavram\u0131ndan \u00e7\u0131kar\u0131lacak bir \u201c\u00e7o\u011fulcu siyasal ahlak\u201d anlay\u0131\u015f\u0131yla a\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131labilir. Ancak bu kez, \u00e7o\u011fulcu demokrasinin a\u00e7mazlar\u0131, kendilerini \u00e7o\u011fulcu siyasal ahlaka yans\u0131tacakt\u0131r:<\/p>\n

a) Toplumda ho\u015fg\u00f6r\u00fcn\u00fcn \u201ciyiye kullan\u0131lmas\u0131na\u201d (\u00f6rne\u011fin sava\u015fa kar\u015f\u0131 olanlar\u0131n, sava\u015f\u0131n finansman\u0131nda kullan\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesiyle vergilerini \u00f6dememe iste\u011fine) (7) ne \u00f6l\u00e7\u00fcde olumlu yan\u0131t verilecektir? Ve ho\u015fg\u00f6r\u00fcn\u00fcn k\u00f6t\u00fcye kullan\u0131lmas\u0131na, \u00f6rne\u011fin insanlar\u0131n, hatta \u00e7ocuklar\u0131n korkular\u0131na, tutkular\u0131na seslenilerek yarat\u0131p y\u00f6netilen pazarlama y\u00f6ntemleri ba\u015f\u0131bo\u015f b\u0131rak\u0131lacak m\u0131d\u0131r? Kad\u0131nl\u0131\u011f\u0131 malla\u015ft\u0131ran bir porno pazar\u0131n\u0131n ya da korku filmleri ekran\u0131n\u0131n al\u0131c\u0131lar\u0131na ve sat\u0131c\u0131lar\u0131na (\u201calan raz\u0131 satan raz\u0131\u201d diye) ho\u015fg\u00f6r\u00fc g\u00f6sterilecek midir?<\/p>\n

b) Ho\u015fg\u00f6r\u00fcye, ho\u015fg\u00f6r\u00fc ortam\u0131nda geli\u015fen toplumsal, k\u00fclt\u00fcrel farkl\u0131la\u015fman\u0131n, etik farkl\u0131la\u015fman\u0131n, de\u011ferler farkl\u0131la\u015fmas\u0131n\u0131n toplumsal dayan\u0131\u015fmay\u0131, hatta toplumsal birli\u011fi olanaks\u0131z k\u0131lacak noktaya dek varmalar\u0131na da ho\u015fg\u00f6r\u00fc g\u00f6sterecek mi?<\/p>\n

c) \u00c7o\u011fulcu demokraside, \u00e7e\u015fitli ki\u015filerin, gruplar\u0131n, \u00f6rg\u00fctlerin, ahlak de\u011ferlerini a\u015f\u0131nd\u0131rma yolunda \u201cuzla\u015fmas\u0131\u201d (\u00e7\u0131kar payla\u015fmas\u0131) gibi bir sonu\u00e7 do\u011furmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7ilebilecek mi?<\/p>\n

d) \u0130lkeler ve de\u011ferler i\u00e7in sava\u015f\u0131m verme yolu ile \u00f6d\u00fcn verme, uzla\u015fma yollar\u0131 \u00e7at\u0131\u015ft\u0131\u011f\u0131nda hangisi izlenecek?<\/p>\n

S\u0130YASAL AHLAK T\u0130POLOJ\u0130S\u0130<\/strong><\/h4>\n

Bu soyut siyasal ahlak sorunlar\u0131n\u0131n yan\u0131tlar\u0131 zamana b\u0131rak\u0131labilir. Burada tarihten, geli\u015fig\u00fczel se\u00e7ilmi\u015f somut davran\u0131\u015f ve d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6rneklerine bak\u0131labilir. Baz\u0131 noktalara dikkat \u00e7ekmekten ba\u015fka bir amaca hizmet etmeyen geli\u015fig\u00fczel bir tipoloji giri\u015fimiyle olsa bile, siyasal ahlak sorunlar\u0131n\u0131 somutla\u015ft\u0131rmakta yarar var.<\/p>\n

\"\"
Pythagoras\u00e7\u0131lar g\u00fcne\u015fin do\u011fu\u015funu selaml\u0131yor (Fyodor Bronnikov\u2019un tablosu)<\/figcaption><\/figure>\n

Pythagorasc\u0131 ahlak<\/strong>: Pythagoras (M\u00d6 6. y\u00fczy\u0131l) bilindi\u011fi gibi ruhg\u00f6\u00e7\u00fc (reenkarnasyon) kuram\u0131n\u0131 savunan dinci idealist bir filozoftu. \u0130zleyicilerinden bir Pythagorasc\u0131 bilgenin k\u00f6lesine davran\u0131\u015f\u0131 ise antik yaz\u0131nda \u201cy\u00fcce ahlak\u201d \u00f6rne\u011fiymi\u015f gibi an\u0131l\u0131r: K\u00f6lesinin \u00e7ok k\u00f6t\u00fc bir \u015fey yapmas\u0131 \u00fczerine bu Pythagorasc\u0131 bilge, ona yapt\u0131\u011f\u0131 \u015feyin kendisini \u00e7ok \u00f6fkelendirdi\u011fini, dolay\u0131s\u0131yla cezaland\u0131r\u0131lmay\u0131 hak etmi\u015f oldu\u011funu s\u00f6ylemi\u015f. Buna kar\u015f\u0131n [o an!] cezaland\u0131rmayaca\u011f\u0131n\u0131 eklemi\u015f. Cezaland\u0131r\u0131rsa, verece\u011fi cezan\u0131n nedeninin \u00f6fkesine kap\u0131lmas\u0131n\u0131n \u00fcr\u00fcn\u00fc bir haks\u0131zl\u0131k olarak g\u00f6r\u00fclebilece\u011fini a\u00e7\u0131klam\u0131\u015f. (9)<\/p>\n

Pythagorasc\u0131 bilgenin bu davran\u0131\u015f\u0131ndan, siyasal ahlak ad\u0131na iki sonu\u00e7 \u00e7\u0131kar\u0131labilir: Birincisi, Pythagorasc\u0131 bilge gibi y\u00f6neticinin de, yarg\u0131lanmay\u0131 ve cezaland\u0131rmay\u0131, s\u0131radan biri olarak \u00f6fkeyle, duygular\u0131na kap\u0131larak de\u011fil, so\u011fukkanl\u0131l\u0131kla ve akla dayanarak yapmas\u0131n\u0131n gerekti\u011fidir. \u0130kincisi, bir konuda (dar) bir a\u00e7\u0131dan ahlaka uygun g\u00f6r\u00fcnen bir davran\u0131\u015f\u0131n, t\u00fcm d\u00fczeni yarg\u0131layan bir (geni\u015f) a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, b\u00f6yle g\u00f6r\u00fcnmeyebilece\u011fidir. Ger\u00e7ekten, k\u00f6leci d\u00fczen ile birlikte yarg\u0131land\u0131kta, ruhg\u00f6\u00e7\u00fcne inanc\u0131 nedeniyle empati yapmas\u0131 beklenerek k\u00f6lesini \u00f6zg\u00fcr b\u0131rakmas\u0131 gereken Pythagorasc\u0131\u2019n\u0131n bu davran\u0131\u015f\u0131n\u0131n ahlakl\u0131 g\u00f6r\u00fcl\u00fcp g\u00f6sterilmesi olana\u011f\u0131 ortadan kalkmaktad\u0131r.<\/p>\n

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Jacques-Louis David\u2019in The Death of Socrates (Sokrates\u2019in \u00d6l\u00fcm\u00fc) adl\u0131 tablosu.<\/figcaption><\/figure>\n

Sokrates ahlak\u0131<\/strong>: Sokrates\u2019in (M\u00d6 5. y\u00fczy\u0131l) \u201cAtina yasalar\u0131 i\u015fime gelirken uyup, i\u015fime gelmeyince onlardan kurtulman\u0131n yollar\u0131n\u0131 aramak, erdeme, ahlaka uymaz\u201d diye, \u00f6\u011frencilerinin kendisini \u00f6l\u00fcmden ka\u00e7\u0131rma \u00f6nerisini kabul etmedi\u011fi anlat\u0131l\u0131r. Bald\u0131ran zehrini i\u00e7erek, kar\u015f\u0131 oldu\u011fu Atina demokrasi d\u00fczeninin Halk Meclisinin hakk\u0131nda verdi\u011fi \u00f6l\u00fcm karar\u0131na uydu\u011fu, (Platon,\u00a0Kriton<\/em>, 50 a\u2019da) \u00f6vg\u00fcyle aktar\u0131l\u0131r.<\/p>\n

Bundan \u00e7\u0131kar\u0131lacak sonu\u00e7, y\u00f6netilenlerin, kendi yasal d\u00fczenlemelerini bile, \u00e7\u0131karlar\u0131na uymay\u0131nca \u00e7i\u011fnemelerinin siyasal ahlaka ayk\u0131r\u0131 olaca\u011f\u0131d\u0131r. Ancak, Sokrates\u2019in bu davran\u0131\u015f\u0131n\u0131n temelindeki siyasal ahlak felsefesi, \u00e7a\u011fda\u015f, demokratik (hatta evrensel) ahlak anlay\u0131\u015f\u0131 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda pek de onaylanabilecek bir d\u00fc\u015f\u00fcnce olarak g\u00f6r\u00fcnmemektedir. Ger\u00e7ekten Sokrates, bu davran\u0131\u015f\u0131n\u0131 savunurken, a\u015fa\u011f\u0131 yukar\u0131 \u015funlar\u0131 s\u00f6ylemektedir (ya da \u00f6\u011frencisi Platon hocas\u0131na \u015funlar\u0131 s\u00f6yletmektedir): \u201cAtina yasalar\u0131 ile, onlardan yararlanma kar\u015f\u0131l\u0131\u011f\u0131nda onlara uyma s\u00f6z\u00fc verdi\u011fim bir s\u00f6zle\u015fme yapt\u0131m. Bu s\u00f6zle\u015fmeye dayanarak devlet yasalar\u0131 bana, \u2018seni biz d\u00fcnyaya getirip besledik, senin atalar\u0131n bizim k\u00f6lemizdir; b\u00f6yle olunca senin haklar\u0131n bizim haklar\u0131m\u0131za e\u015fit olur mu?\u2019 derlerse, ben ne diyebilirim!\u201d<\/p>\n

Thrasymakhos ahlak\u0131<\/strong>: Platon (Devlet<\/em>, 343 a-344 d\u2019de) adalet hakk\u0131nda eski Yunan\u2019da dola\u015f\u0131mda bulunan bir g\u00f6r\u00fc\u015f\u00fc (M\u00d6 4. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ya\u015fam\u0131\u015f) sofist Thrasymakhos\u2019un a\u011fz\u0131ndan \u015f\u00f6yle aktar\u0131r: \u201cAdalet g\u00fc\u00e7l\u00fcn\u00fcn i\u015fine gelendir\u2026 Y\u00fcr\u00fctme (erki) kimdeyse g\u00fc\u00e7l\u00fc odur. Her y\u00f6netim (bi\u00e7imi) yasalar\u0131 i\u015fine geldi\u011fi gibi koyar\u2026 Adil adam adil olmayan\u0131n kar\u015f\u0131s\u0131nda zararl\u0131 \u00e7\u0131kar\u2026 Adaletsizli\u011fi (haks\u0131zl\u0131\u011f\u0131) sonuna kadar g\u00f6t\u00fcrebilenler, \u015fehirleri, uluslar\u0131 ellerine alabilen en ak\u0131ll\u0131 adamlard\u0131r.\u201d<\/p>\n

Savunuyor g\u00f6r\u00fcnd\u00fc\u011f\u00fc (ya da savunuyor g\u00f6sterildi\u011fi) \u015feyin \u201ckentte orman yasas\u0131\u201d oldu\u011fu s\u00f6ylenebilir. Bu, k\u0131sacas\u0131 \u201cg\u00fc\u00e7l\u00fc olan hakl\u0131d\u0131r\u201d anlay\u0131\u015f\u0131d\u0131r. B\u00f6yle bir tutumun hi\u00e7bir ahlak kural\u0131n\u0131 gerekli g\u00f6rmemeye varaca\u011f\u0131 ortada. Dahas\u0131, \u201cahlak ahlaks\u0131zl\u0131kt\u0131r\u201d gibi bir paradoksa g\u00f6t\u00fcrece\u011fi a\u00e7\u0131k. Siyasal ahlak alan\u0131nda, \u201colmas\u0131 gereken\u201d ile \u201colan\u0131\u201d ayr\u0131mlayamay\u0131p, b\u00f6yle bir anlay\u0131\u015fa savrulanlarla, tarihte oldu\u011fu gibi \u00e7a\u011f\u0131m\u0131zda da s\u0131k s\u0131k kar\u015f\u0131la\u015f\u0131lmaktad\u0131r. Var \u201colan\u201d ahlaks\u0131zl\u0131\u011f\u0131n yayg\u0131n ve s\u00fcrekli oldu\u011funu g\u00f6zlemleyip, o ko\u015fullarda d\u00fcr\u00fcst olmamak \u201cgerekir\u201d sonucuna varanlar az de\u011fildir. Oysa ahlak, \u201colan\u201d ile \u201colmas\u0131 gereken\u201di ay\u0131rt etme bilincine dayan\u0131r.<\/p>\n

Platon ahlak\u0131<\/strong>: Platon (M\u00d6 427-347)\u00a0Devlet<\/em>\u00a0adl\u0131 yap\u0131t\u0131nda (414 e-415 e\u2019de) ilerde \u201cmetaller mitosu\u201d olarak an\u0131lacak bir mitos \u00f6nerir. Y\u00f6neticilerden, halk\u0131, toplumun yarar\u0131na, devletin yarar\u0131na olarak \u201csoylu yalan\u201d dedi\u011fi \u015fu masala inand\u0131rmalar\u0131n\u0131 ister: Hepiniz topraktan var edildiniz; dolay\u0131s\u0131yla hepinizin anas\u0131 bir, birbirinizin karde\u015fisiniz. Ancak sizi yaratan tanr\u0131, \u00f6nder olacaklar\u0131n mayas\u0131na alt\u0131n, sava\u015f\u00e7\u0131 olacaklar\u0131n mayas\u0131na g\u00fcm\u00fc\u015f, \u00e7ift\u00e7i ve i\u015f\u00e7i olacaklar\u0131n mayas\u0131na demir ve tun\u00e7 katm\u0131\u015ft\u0131r. Herkese toplumda mayas\u0131na uygun i\u015f verilmelidir. Ve tanr\u0131, demir ya da tun\u00e7 mayal\u0131lar\u0131n toplumu y\u00f6netmeye kalkt\u0131klar\u0131nda, o devleti yok edece\u011fini buyurmu\u015ftur.<\/p>\n

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Platon ve Aristoteles.<\/figcaption><\/figure>\n

Platon\u2019un k\u0131saca b\u00f6yle \u00f6zetlenebilecek soylu yalan\u0131, siyasal ahlak ile ilgilidir. \u00d6nerisi, y\u00f6neticilerin, toplumun yarar\u0131na (bile olsa) yalana ba\u015fvurmalar\u0131n\u0131n ahlaka uygun olup olmayaca\u011f\u0131 sorununu g\u00fcndemimize getirmektedir. Sorunun, halka yalan s\u00f6ylenmese bile ger\u00e7eklerin toplumdan saklanmas\u0131n\u0131n siyasal ahlaka uygun olup olmad\u0131\u011f\u0131 bi\u00e7iminde, \u00e7ok kar\u015f\u0131la\u015f\u0131lan bir \u00e7e\u015fitlemesi daha vard\u0131r. Ve uzant\u0131s\u0131 bizi \u201cresmi tarih\u201d anlay\u0131\u015f\u0131n\u0131n irdelemesine dek g\u00f6t\u00fcrebilecek niteliktedir.<\/p>\n

Platon\u2019un bir ba\u015fka \u201csoylu yalan\u201d savunusu \u201cideal devlet\u201d tasla\u011f\u0131nda bulunmaktad\u0131r. Onda ise, i\u00e7inden y\u00f6neticilerin de \u00e7\u0131kaca\u011f\u0131 (\u201ckoruyucular\u201d dedi\u011fi) sava\u015f\u00e7\u0131lar katman\u0131 evliliklerinin kurra ile (10) ayarlan\u0131yormu\u015f gibi g\u00f6sterilmesidir. Hileli kurayla g\u00fc\u00e7l\u00fc delikanl\u0131lar\u0131n, g\u00fc\u00e7l\u00fc delicanl\u0131larla (gen\u00e7 k\u0131zlar anlam\u0131nda kulland\u0131\u011f\u0131m deyi\u015f Platon\u2019un de\u011fil benim) evlendirilmeleridir. Sava\u015f kahramanlar\u0131 i\u00e7in buna bile gerek duyulmay\u0131p, istediklerinden olabildi\u011fince \u00e7ok d\u00f6l edinilmesinin (\u201cistedikleri kad\u0131nlar\u0131 ve delikanl\u0131lar\u0131 \u00f6pmelerine izin verilmeli\u201d denerek) beklenmesidir. (11)<\/p>\n

Aristoteles ahlak\u0131<\/strong>: Atistoteles (M\u00d6 385-322) yery\u00fcz\u00fcnde bulunan cans\u0131z maddeden, ikincil d\u00fczeyde tanr\u0131lar sayd\u0131\u011f\u0131 g\u00f6k cisimlerine dek, t\u00fcm varl\u0131klar\u0131n, tanr\u0131ya (yetkinli\u011fe) varan yolda bir \u201cs\u0131rad\u00fczeni\u201d i\u00e7inde ilerlediklerini d\u00fc\u015f\u00fcnd\u00fc. Bu s\u0131rad\u00fczeni (hiyerar\u015fi) i\u00e7inde, bir \u00fcst basamaktakiyle bir alt basamaktakinin e\u015fitsizlik\u00e7i ili\u015fkisinde, \u00fcstteki ama\u00e7, alttaki ara\u00e7t\u0131r. \u00d6rne\u011fin, \u00f6k\u00fcz k\u00f6lenin, k\u00f6le efendinin canl\u0131 arac\u0131d\u0131r. Buna uygun olarak bir \u00fcstteki y\u00f6netir, bir alttaki y\u00f6netilir (bkz.\u00a0Politika<\/em>\u00a0ve\u00a0Nikomakhos Ahlak\u0131<\/em>\u00a0\u00e7e\u015fitli paragraflar\u0131). E\u015fitliksizci toplum ve evren anlay\u0131\u015f\u0131n\u0131n felsefi d\u00fczeyde dile getirildi\u011fi bu \u00f6rnekte, ahlak\u0131n \u201cama\u00e7-ara\u00e7\u201d ili\u015fkisine nas\u0131l bak\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Siyasal ahlakta y\u00f6neten-y\u00f6netilen ili\u015fkisinin nas\u0131l g\u00f6r\u00fcld\u00fc\u011f\u00fc, a\u00e7\u0131klamay\u0131 gerektirmeyecek a\u00e7\u0131kl\u0131ktad\u0131r.<\/p>\n

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Perikles s\u00f6ylevinde Atina\u2019n\u0131n y\u00f6netim bi\u00e7imi olan demokrasinin dayand\u0131\u011f\u0131 erdemleri anlat\u0131r.<\/figcaption><\/figure>\n

Perikles ahlak\u0131<\/strong>: \u201cThukydides Tarihi\u201d i\u00e7inde (I.I. 34-36\u2019da) aktar\u0131ld\u0131\u011f\u0131na g\u00f6re, Perikles (M\u00d6 495-429) Peleponnesos Sava\u015f\u0131\u2019n\u0131n birinci y\u0131l\u0131nda \u015fehitler i\u00e7in bir \u201cCenaze T\u00f6reni S\u00f6ylevi\u201d vermi\u015ftir. S\u00f6ylevinde Atina\u2019n\u0131n y\u00f6netim bi\u00e7imi olan demokrasinin dayand\u0131\u011f\u0131 erdemleri anlat\u0131rken \u015funlar\u0131 s\u00f6ylemi\u015ftir: \u201cBir Atina yurtta\u015f\u0131, kendi i\u015flerine bakarken kamu sorunlar\u0131n\u0131 savsaklamaz. Devletle ilgilenmeyen bir kimseyi, zarars\u0131z de\u011fil yarars\u0131z buluruz.\u201d<\/p>\n

Bu s\u00f6zleriyle, demokratik siyasal ahlak\u0131n dayand\u0131\u011f\u0131 ilkeyi dillendirmektedir. Yani, kamu sorunlar\u0131yla ilgilenme ilkesini dile getirmi\u015f olmaktad\u0131r. Zaman\u0131m\u0131z\u0131n yurtta\u015f\u0131n\u0131n, bu alandaki sorumluluk bilincinin Atinal\u0131n\u0131nkine ula\u015ft\u0131\u011f\u0131 s\u00f6ylenebilir mi? \u0130lgisinin ne kadar\u0131n\u0131 \u00f6zel, ne kadar\u0131n\u0131 kamusal sorunlara ay\u0131rmaktad\u0131r? Bo\u015f zamanlar\u0131nda ilgisi nas\u0131l, nerelerde s\u00f6m\u00fcr\u00fclmektedir?<\/p>\n

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Polybios, insanlar\u0131n, korkular\u0131na ve umutlar\u0131na seslenilerek y\u00f6netilebilece\u011fini s\u00f6yler.<\/figcaption><\/figure>\n

Polybios ahlak\u0131<\/strong>: Yunan as\u0131ll\u0131 Romal\u0131 d\u00fc\u015f\u00fcn\u00fcr Polybios\u2019un dinsel inan\u00e7lara dayand\u0131rd\u0131\u011f\u0131 ahlak anlay\u0131\u015f\u0131n\u0131 kavramak i\u00e7in, \u00f6nce Yunan\u2019da ileri s\u00fcr\u00fclm\u00fc\u015f olan dinin toplumsal i\u015fleviyle ilgili bir kurama bakmakta yarar var: Yunanl\u0131 sofist Kritias (M\u00d6 455-403) \u201cSisyphos\u201d adl\u0131 satirinde, ge\u00e7mi\u015fte insanlar\u0131n ya\u015fam\u0131n\u0131n kaos i\u00e7inde, d\u00fczensiz ge\u00e7ti\u011fini anlat\u0131r. G\u00fc\u00e7s\u00fcz\u00fcn g\u00fc\u00e7l\u00fcn\u00fcn u\u015fa\u011f\u0131 oldu\u011fu, iyinin \u00f6d\u00fcllendirilmedi\u011fi, k\u00f6t\u00fcn\u00fcn cezaland\u0131r\u0131lmad\u0131\u011f\u0131 bir \u00e7a\u011fdan s\u00f6z eder. Sonra, hakk\u0131, adaleti egemen k\u0131lmak i\u00e7in, yasalar\u0131n kondu\u011funu belirtir. Daha sonra, gizlice i\u015flenen su\u00e7lar\u0131n da engellenebilmesi i\u00e7in: \u201ckurnaz d\u00fc\u015f\u00fcnceli adam\u0131n biri, tanr\u0131 korkusunu insanlara buldu\u2026 sessizce. \u2018Bir k\u00f6t\u00fcl\u00fck tasarlarsan, gizli kalmaz bu tanr\u0131lardan\u2019 diye en tatl\u0131 \u00f6\u011fretiyi s\u00fcrd\u00fc o \u00f6ne, b\u00fcr\u00fcyerek do\u011fruyu yalanc\u0131 s\u00f6ze.\u201d (11) (Kranz,\u00a0Antik Felsefe<\/em>, Kritias, 87 B.10)<\/p>\n

Kritias\u2019un bu d\u00fc\u015f\u00fcncesi do\u011frultusunda, ondan iki y\u00fczy\u0131l kadar sonra, Polybios (M\u00d6 204-120) benzeri bir d\u00fc\u015f\u00fcn\u00fc\u015f geli\u015ftirmi\u015ftir. \u201cTarihler\u201d adl\u0131 yap\u0131t\u0131nda, tanr\u0131lara inananlar\u0131n de\u011fil as\u0131l onlara inanman\u0131n aptall\u0131k olaca\u011f\u0131n\u0131 s\u00f6yleyenlerin aptalca d\u00fc\u015f\u00fcnd\u00fcklerini ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u00c7\u00fcnk\u00fc, Roma devletini birlik i\u00e7inde tutan duygu, Polybios\u2019a g\u00f6re, tanr\u0131lara kar\u015f\u0131 duyulan korkudur. S\u0131radan halk ancak bu yolla denetlenebilir. Polybios ayr\u0131ca, insanlar\u0131n, korkular\u0131na ve umutlar\u0131na seslenilerek y\u00f6netilebilece\u011fini ekler. (12)<\/p>\n

B\u00f6yle bir tutum kar\u015f\u0131s\u0131nda, siyasal ahlakla ilgili iki sorun g\u00fcndeme getirilebilir: Birincisi, siyasal ahlak\u0131n bir mitolojiye, dinsel olsun olmas\u0131n bir ideolojiye dayand\u0131r\u0131lmas\u0131n\u0131n do\u011fru olup olmad\u0131\u011f\u0131d\u0131r. \u0130kincisi, dinsel inan\u00e7lar\u0131n, toplumun birli\u011fi amac\u0131yla bile olsa, siyasal bir ara\u00e7 olarak kullan\u0131lmas\u0131n\u0131n ahlaka uygun olup olmayaca\u011f\u0131 sorunudur.<\/p>\n

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St. Augustinus\u2019un Sandro Boticelli taraf\u0131ndan yap\u0131lm\u0131\u015f portresi (1480).<\/figcaption><\/figure>\n

St. Augustinus ahlak\u0131<\/strong>: \u201cTanr\u0131 Devleti\u201d adl\u0131 yap\u0131t\u0131nda H\u0131ristiyan eti\u011finin felsefi temellerini atm\u0131\u015f bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr St. Augustinus (MS 354-430). Adem ile Havva\u2019n\u0131n g\u00fcnah\u0131n\u0131 kal\u0131tm\u0131\u015f insano\u011flunun do\u011fu\u015ftan g\u00fcnahk\u00e2r oldu\u011funa inan\u0131r. \u0130stenci (iradesi) zay\u0131f ve g\u00fcnahk\u00e2r insan, \u00f6zg\u00fcrl\u00fc\u011fe \u00f6zenip, de\u011fil toplumu y\u00f6netmeye, kendisini bile y\u00f6netmeye kalkmamal\u0131d\u0131r. Tanr\u0131n\u0131n, Kilisenin y\u00f6netimine boyun e\u011fmelidir.<\/p>\n

Bu, Nietzsche\u2019nin, \u201ck\u00f6le ahlak\u0131\u201d diyece\u011fi, kar\u015f\u0131s\u0131na bir \u201cefendi ahlak\u0131\u201d koyarak ele\u015ftirece\u011fi bir ahlak anlay\u0131\u015f\u0131d\u0131r. Radikal \u0130slamda da, yetersiz bir \u201cc\u00fcz-i irade\u201d sahibi say\u0131labilecek insan\u0131n toplumu y\u00f6netemeyece\u011fi inanc\u0131 dayat\u0131l\u0131r. \u0130slam siyasal ahlak\u0131 da toplumu ancak Allah\u2019\u0131n y\u00f6netece\u011fi inanc\u0131ndan, diyebiliriz ki \u201ckul ahlak\u0131\u201d anlay\u0131\u015f\u0131ndan beslenmektedir.<\/p>\n

Burada, insan\u00fcst\u00fc kaynaklarca buyrulanlar\u0131n gere\u011finin yerine getirilmesi istenen bir, \u201cedilgin etik\u201d s\u00f6z konusudur. Yazg\u0131ya boyun e\u011fmenin erdem say\u0131ld\u0131\u011f\u0131 b\u00f6yle edilgin bir etik anlay\u0131\u015f\u0131yla, \u00e7o\u011fu sorunun \u00e7\u00f6z\u00fcm\u00fc, \u00f6ted\u00fcnyaya ertelenmektedir. Ayr\u0131ca, bu anlay\u0131\u015f ister istemez, \u201cbud\u00fcnya ama\u00e7l\u0131 etik\u201d ile \u201c\u00f6ted\u00fcnya ama\u00e7l\u0131 etik\u201d olarak \u00e7ifte standarda yol a\u00e7maktad\u0131r: \u201c Hi\u00e7 \u00f6lmeyecekmi\u015fsin gibi \u00e7al\u0131\u015f, yar\u0131n \u00f6lecekmi\u015fsin gibi ibadet et\u201d deyi\u015fi buna \u00f6rnek olarak g\u00f6sterilebilir.<\/p>\n

\"\"
Konf\u00fc\u00e7y\u00fcs\u2019e g\u00f6re (M\u00d6 551-478) tanr\u0131lara sayg\u0131 g\u00f6stermeliyiz; ancak sorunlar\u0131m\u0131z\u0131 \u00e7\u00f6zmek i\u00e7in onlardan yard\u0131m beklememeliyiz.<\/figcaption><\/figure>\n

Konf\u00fc\u00e7y\u00fcs ahlak\u0131<\/strong>: Dinsel etik anlay\u0131\u015f\u0131n\u0131n kar\u015f\u0131s\u0131ndaki laik etik anlay\u0131\u015flar\u0131ndan birinin Konf\u00fc\u00e7y\u00fcs\u00e7\u00fcl\u00fck oldu\u011fu s\u00f6ylenebilir. Konf\u00fc\u00e7y\u00fcs\u2019e g\u00f6re (M\u00d6 551-478) tanr\u0131lara sayg\u0131 g\u00f6stermeliyiz; ancak sorunlar\u0131m\u0131z\u0131 \u00e7\u00f6zmek i\u00e7in onlardan yard\u0131m beklememeliyiz. \u00c7\u00fcnk\u00fc onlar\u0131n ne d\u00fc\u015f\u00fcnd\u00fcklerini bilemeyiz. Dolay\u0131s\u0131yla bu d\u00fcnyadaki ili\u015fkilerimizi kendimiz d\u00fczenlemek zorunday\u0131z. Konf\u00fc\u00e7y\u00fcs\u00e7\u00fc bilginlik, b\u00f6ylece, bud\u00fcnya-\u00f6ted\u00fcnya gibi \u00e7ifte standarda d\u00fc\u015fmemi\u015f g\u00f6r\u00fcn\u00fcr. Ama, e\u015fitsizlik\u00e7i bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahip olundu\u011fundan, mandarinlerin \u00fcstleriyle, astlar\u0131yla ve halkla ili\u015fkilerini d\u00fczenleyen 300 dolay\u0131nda kuralla, ayn\u0131 konuda bile mandarinler aras\u0131nda g\u00f6rev gere\u011fi g\u00f6rev d\u0131\u015f\u0131 ili\u015fkilerde, \u00fcst\u00fcne farkl\u0131, ast\u0131na farkl\u0131 davran\u0131lmas\u0131 istenmi\u015ftir. Halka farkl\u0131 davran\u0131\u015f g\u00f6sterilmesi istenen \u201c\u00e7okstandartl\u0131\u201d bir \u201cs\u0131rad\u00fczeni eti\u011fi\u201d yarat\u0131lm\u0131\u015ft\u0131r. (13)<\/p>\n

Machiavelli ahlak\u0131<\/strong>: S\u0131k s\u0131k, Machiavelli\u2019nin\u00a0Prens<\/em>\u00a0adl\u0131 yap\u0131t\u0131nda \u201camaca ula\u015fmada her ara\u00e7 me\u015frudur\u201d ilkesine dayanan Makyavelizm anlay\u0131\u015f\u0131ndan s\u00f6z edilir. Makyavelizm, a\u015fa\u011f\u0131da anlat\u0131lacak olan Kant\u00e7\u0131 ahlak \u00f6l\u00e7\u00fct\u00fcne vuruldu\u011funda, toplumsal \u00e7apta i\u015flerli\u011fe sahip olabilecek bir davran\u0131\u015f rehberi olarak g\u00f6r\u00fcnmemektedir. Ger\u00e7ekten, bu ilkeye g\u00f6re davrananlar\u0131n, bu yolda \u00f6teki insanlar\u0131 ara\u00e7 olarak kullanabilenlerin say\u0131s\u0131 artt\u0131k\u00e7a, ama\u00e7lar\u0131na ula\u015fmalar\u0131 g\u00fc\u00e7le\u015fecek, giderek olanaks\u0131zla\u015facakt\u0131r.<\/p>\n

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Niccolo Machiavelli (Santi di Tito\u2019nun tablosu).<\/figcaption><\/figure>\n

Ancak, Machiavelli\u2019in (1469-1527) bu ilkeyi, y\u00f6netilenlerden \u00e7ok y\u00f6neticiler i\u00e7in geli\u015ftirdi\u011fi an\u0131msanmal\u0131. Y\u00f6netilenlere de\u011fil y\u00f6neticilere seslendi\u011fi unutulmamal\u0131. Ayr\u0131ca Machiavelli, her amaca ya da herhangi bir amaca ula\u015f\u0131lmas\u0131 i\u00e7in her araca ba\u015fvurabilece\u011fini yazm\u0131\u015f de\u011fildir. Kafas\u0131ndaki bilinmez, ama yazd\u0131klar\u0131nda s\u00f6z\u00fcn\u00fc etti\u011fi (\u0130talya\u2019n\u0131n siyasal birli\u011fi gibi) bir \u201cy\u00fcce ama\u00e7\u201d olsa gerektir. Yaln\u0131zca \u0130talya\u2019n\u0131n tek bir egemen alt\u0131nda birli\u011fini sa\u011flamaya \u00e7al\u0131\u015fan (Borgia gibi) y\u00f6neticiler de\u011fil, \u00e7a\u011f\u0131n\u0131n y\u00f6neticileri, hatta g\u00fcn\u00fcm\u00fcze dek bir\u00e7ok y\u00f6netici, \u00e7o\u011fu \u00f6rnekte, onun bu sesine kulak vermi\u015f g\u00f6r\u00fcn\u00fcrler. Makyavelizm izlendi\u011finde, baz\u0131 ama\u00e7lar i\u00e7in farkl\u0131 baz\u0131lar\u0131 i\u00e7in farkl\u0131, sonu\u00e7ta y\u00f6netenler i\u00e7in farkl\u0131, y\u00f6netilenler i\u00e7in farkl\u0131, dolay\u0131s\u0131yla \u00e7ifte standartl\u0131 bir ahlak anlay\u0131\u015f\u0131ndan kurtulunamayacakt\u0131r. \u00d6te yandan b\u00f6yle bir anlay\u0131\u015f, en b\u00fcy\u00fck ama\u00e7 kar\u015f\u0131s\u0131nda \u00f6teki ama\u00e7lar\u0131n durumu (ama\u00e7lar hiyerar\u015fisi) ve \u201cama\u00e7-ara\u00e7 ili\u015fkisi\u201d gibi b\u00fcy\u00fck ahlak sorunlar\u0131na \u00e7\u00f6z\u00fcm getirememektedir.<\/p>\n

Kant ahlak\u0131<\/strong>: \u00d6dev ahlak\u0131n\u0131 form\u00fclle\u015ftiren Kant (1724-1804) bir davran\u0131\u015f\u0131n ahlaka uygun d\u00fc\u015f\u00fcp d\u00fc\u015fmedi\u011fini ortaya koyacak ak\u0131lsal bir \u00f6l\u00e7\u00fct geli\u015ftirmi\u015ftir. \u00d6l\u00e7\u00fct olarak, bir davran\u0131\u015f\u0131n herkesin<\/p>\n

\"\"
Kant\u2019\u0131n ula\u015ft\u0131\u011f\u0131 en temek ahlak ilkesi, bir kimsenin, kendisine yap\u0131lmas\u0131n\u0131 istemedi\u011fi \u015feyi ba\u015fkalar\u0131na yapmamas\u0131d\u0131r (Kaliningrad\u2019daki Kant heykeli).<\/figcaption><\/figure>\n

izleyebilece\u011fi nitelikte bir davran\u0131\u015f olup olamayaca\u011f\u0131na bak\u0131lmas\u0131n\u0131 \u00f6nermi\u015ftir. (14) \u00d6rne\u011fin bir kimsenin yerine getiremeyece\u011fini bildi\u011fi bir s\u00f6z\u00fc vererek amac\u0131na ula\u015fmaya \u00e7al\u0131\u015fmas\u0131, ahlakl\u0131 (ve de ak\u0131ll\u0131) bir davran\u0131\u015f olmayacakt\u0131r. \u00c7\u00fcnk\u00fc herkes bu y\u00f6nde davran\u0131rsa, yani senin gibi onlar da s\u00f6zlerinde durmazlarsa, sen de amac\u0131na ula\u015famazs\u0131n, kimse de amac\u0131na ula\u015famaz. S\u00f6z\u00fcnde durmama, bir genel ahlak ilkesi d\u00fczeyine \u00e7\u0131kar\u0131lamaz.<\/p>\n

Kant\u2019\u0131n bu ahlak \u00f6l\u00e7\u00fct\u00fcne vurarak ula\u015ft\u0131\u011f\u0131 en temek ahlak ilkesi, bir kimsenin, kendisine yap\u0131lmas\u0131n\u0131 istemedi\u011fi \u015feyi ba\u015fkalar\u0131na yapmamas\u0131d\u0131r. B\u00f6yle bir ilkenin herkes\u00e7e izlenip ger\u00e7ekle\u015ftirilmesi olanakl\u0131d\u0131r. Genel davran\u0131\u015flar alan\u0131 i\u00e7in olduk\u00e7a sa\u011flam g\u00f6r\u00fcnen bu ahlak normu da, ne yaz\u0131k ki, siyasal ahlak alan\u0131nda o denli uygulanabilir g\u00f6r\u00fcnmemektedir. \u015e\u00f6yle ki, \u201cba\u015fkalar\u0131n\u0131n seni y\u00f6netmesini istemiyorsan, ba\u015fkalar\u0131n\u0131 y\u00f6netmeye kalkma\u201d \u00f6nermesinin gere\u011fi yerine getirilemez. Y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131na u\u011fram\u0131\u015f bir toplumda siyasal alan\u0131n her ili\u015fkisinde kullan\u0131lamaz.<\/p>\n

\"\"
J. J. Rousseau, tekin, azl\u0131\u011f\u0131n, \u00e7o\u011funlu\u011fun de\u011fil, \u201cgenel isten\u00e7\u201d dedi\u011fi \u015feyin egemenli\u011finden s\u00f6z eder.<\/figcaption><\/figure>\n

Rousseau ahlak\u0131<\/strong>: Bilindi\u011fi gibi yap\u0131t\u0131\u00a0Toplum S\u00f6zle\u015fmesi<\/em>\u00a0i\u00e7inde tekin, azl\u0131\u011f\u0131n, \u00e7o\u011funlu\u011fun de\u011fil, \u201cgenel isten\u00e7\u201d (genel irade) dedi\u011fi \u015feyin egemenli\u011finden s\u00f6z eder. Yani kendini genel istencin temsilcisi yapan bir ki\u015finin, bir kurulun, bir kurultay\u0131n y\u00f6netiminin yasal olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur Rousseau (1712-1778). (15) Genel isten\u00e7, genel \u00e7\u0131kar\u0131n (toplum yarar\u0131n\u0131n) temsilcisidir.<\/p>\n

Ancak bu anlay\u0131\u015f da, toplumsal yarar\u0131n nerede oldu\u011funu, onu kimin, kimlerin bilip, kimlerin dile getirece\u011fini, o kimselerin hangi d\u00fczeneklerle ortaya \u00e7\u0131kar\u0131laca\u011f\u0131n\u0131 (k\u0131sacas\u0131 genel istencin gereklerinin nas\u0131l ger\u00e7ekle\u015febilece\u011fini) g\u00f6sterecek \u00e7\u00f6z\u00fcmler yaratamamaktad\u0131r. Dolay\u0131s\u0131yla, genel isten\u00e7 (halk\u0131n iradesi) hem halk\u0131n \u00e7\u0131kar\u0131n\u0131 temsil ettiklerini ileri s\u00fcren kimselerin, hem de \u201csand\u0131ktan \u00e7\u0131kt\u0131\u011f\u0131n\u0131\u201d ileri s\u00fcrerek, \u201cerke\u011fi kad\u0131n, kad\u0131n\u0131 erkek yapmak d\u0131\u015f\u0131nda\u201d her \u015feyi yapmaya yetkilerinin oldu\u011funu d\u00fc\u015f\u00fcnenlerin kalkan\u0131 olabilmektedir.<\/p>\n

 <\/p>\n

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Anar\u015fist kuramc\u0131lar Bakunin ve Kropotkin.<\/strong><\/figcaption><\/figure>\n

Kropotkin ahlak\u0131<\/strong>: \u201cBir Evrim \u00d6\u011fesi Olarak Dayan\u0131\u015fma\u201d adl\u0131 yap\u0131t\u0131nda Prens Kropotkin (1842-1921) ya\u015fam sava\u015f\u0131 kavram\u0131 ve \u201cyar\u0131\u015fma eti\u011fi\u201d yerine, \u201cyard\u0131mla\u015fma\u201d d\u00fc\u015f\u00fcncesini, \u201ci\u015fbirli\u011fi eti\u011fi\u201d denilebilecek ahlak anlay\u0131\u015f\u0131n\u0131 \u00f6n plana \u00e7\u0131kar\u0131r. (16) Su\u00e7lar\u0131n ana kayna\u011f\u0131n\u0131n, vars\u0131ll\u0131\u011f\u0131n (zenginli\u011fin) yol a\u00e7t\u0131\u011f\u0131 tutkular ile yoksullu\u011fun yok a\u00e7t\u0131\u011f\u0131 nefret oldu\u011funu s\u00f6yler. Devletin g\u00fcce ba\u015fvurarak s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 toplum d\u00fczeninin, g\u00f6n\u00fcll\u00fc kat\u0131lma ilkesine dayanan derneklerle y\u00fcr\u00fct\u00fclebilece\u011fini ileri s\u00fcrer. B\u00f6yle bir toplumun siyasal d\u00fczeni, do\u011frudan demokrasiye benzeyecektir. Orada, burjuva s\u0131n\u0131f\u0131n\u0131n bulu\u015fu olan temsil kurumu bulunmayacakt\u0131r. \u00c7\u00fcnk\u00fc bir kimse ba\u015fka bir kimseyi, hele bir\u00e7ok ki\u015fiyi temsil edemez. Temsil edebilmesi i\u00e7in onlar\u0131n ya\u015fad\u0131\u011f\u0131 ya\u015fam\u0131 s\u00fcrmesi gerekir ki bu da olanaks\u0131zd\u0131r. S\u00f6z konusu toplumun ahlak ilkesi ise \u201cherkese gereksinimine g\u00f6re\u201d vermek olacakt\u0131r.<\/p>\n

\"\"Kropotkin\u2019in form\u00fclle\u015ftirdi\u011fi bu \u201canar\u015fist d\u00fczen\u201d etik anlay\u0131\u015f\u0131n\u0131n dayand\u0131\u011f\u0131 temelleri daha tam ortaya koyabilmek i\u00e7in, esinlendi\u011fi gene anar\u015fist bir d\u00fc\u015f\u00fcn\u00fcr olan Bakunin\u2019in (1814-1876) bir ku\u015fak kadar \u00f6nce dile getirdi\u011fi, bir d\u00fc\u015f\u00fcncesinden de s\u00f6z etmeliyiz. Bakunin ger\u00e7ek ahlak\u0131n, cezaland\u0131r\u0131lma korkusuyla ve \u00f6d\u00fcllendirme umuduyla kurulamayaca\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bu yollar, vicdan\u0131n \u00f6zg\u00fcr kararlar almas\u0131n\u0131 \u00f6nlemekteydi. \u0130nsan\u0131n, se\u00e7eneklerini, vicdan\u0131yla ba\u015f ba\u015fa kalarak de\u011ferlendirmesini, se\u00e7ti\u011fi de\u011ferleri benimseyerek izlemesini engellemekteydi. Ger\u00e7ek ahlak, Bakunin\u2019e g\u00f6re, ceza korkusuyla, \u00f6d\u00fcl umuduyla de\u011fil, salt iyilik iste\u011fiyle kurulur.<\/p>\n

G\u00fcn\u00fcm\u00fcze dek toplumsal \u00e7apta uygulamaya ge\u00e7irilebilmi\u015f olmayan b\u00f6yle bir ahlak anlay\u0131\u015f\u0131, kuramda kalma durumunu s\u00fcrd\u00fcrmektedir. Ona dayan\u0131larak \u00e7ok geni\u015f insan kitlelerinden olu\u015fan \u00e7a\u011fda\u015f toplumlar\u0131n varl\u0131klar\u0131n\u0131, kaostan uzak, d\u00fczen i\u00e7inde s\u00fcrd\u00fcrmelerini sa\u011flayabilecek \u00e7\u00f6z\u00fcmler \u00f6nerilebilmi\u015f de\u011fildir.<\/p>\n

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Karl Popper.<\/figcaption><\/figure>\n

Popper ahlak\u0131<\/strong>: A\u00e7\u0131k toplum kavram\u0131n\u0131 savunan Popper,\u00a0A\u00e7\u0131k Toplum ve D\u00fc\u015fmanlar\u0131<\/em>\u00a0adl\u0131 yap\u0131t\u0131nda (17), bilinenlerden farkl\u0131 bir ahlak anlay\u0131\u015f\u0131 \u00f6nermi\u015ftir. Bir toplumda, ki\u015fisel yetenekleri ve konumlar\u0131 bak\u0131m\u0131ndan daha \u00fcst\u00fcn durumda bulunanlar\u0131n, bu yeteneklerinin ve katk\u0131lar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak, ba\u015fkalar\u0131ndan daha fazla pay almalar\u0131 gerekmez. Bununla al\u0131\u015f\u0131k oldu\u011fumuz ahlak anlay\u0131\u015f\u0131na kar\u015f\u0131, onun tam z\u0131dd\u0131 denebilecek bir ahlak \u00f6nerilmektedir. \u00dcst\u00fcn say\u0131lan kimselere, daha fazla haklar\u0131n ve ayr\u0131cal\u0131klar\u0131n, daha b\u00fcy\u00fck paylar\u0131n de\u011fil, daha b\u00fcy\u00fck g\u00f6revlerin ve daha b\u00fcy\u00fck sorumluluklar\u0131n d\u00fc\u015fece\u011fi s\u00f6ylenmektedir. Bu, siyasal uzant\u0131lar\u0131, bildi\u011fim kadar\u0131yla daha i\u015flenmemi\u015f bir ahlak anlay\u0131\u015f\u0131 olarak ortada durmaktad\u0131r.<\/p>\n

Dewey-\u00d6zal ahlak\u0131<\/strong>: \u0130\u015fbitirici ahlak, Dewey\u2019in kurucusu oldu\u011fu \u201cPragmatist\u201d (yararc\u0131) felsefenin etik anlay\u0131\u015f\u0131n\u0131n \u00e7a\u011fda\u015f toplumdaki ve \u00fclkemizdeki \u201coport\u00fcnist\u201d (f\u0131rsat\u00e7\u0131) g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. G\u00fcnl\u00fck dille s\u00f6ylendikte, yararc\u0131 felsefenin \u00e7\u0131karc\u0131 ahlak\u0131d\u0131r. Sorunlar\u0131 \u00e7\u00f6zmenin, iktidar\u0131 y\u0131prat\u0131c\u0131, oylar\u0131 al\u0131nan se\u00e7menler \u00e7emberini daralt\u0131c\u0131 sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnden ka\u00e7arak, onlar\u0131 se\u00e7im d\u00f6nemlerinin sonuna erteleyen demokratik d\u00f6nemlerin \u201cdemokratik\u201d denen politikan\u0131n \u201csavsaklay\u0131c\u0131 ahlak anlay\u0131\u015f\u0131na\u201d tepkiyle geli\u015ftirilmi\u015ftir. Ayn\u0131 zamanda, demokrasinin \u00e7\u00f6zemeyip biriktirdi\u011fi sorunlar\u0131 \u00e7\u00f6zme i\u015flevini g\u00f6ren \u201csorun \u00e7\u00f6z\u00fcc\u00fc\u201d bir ara rejim ahlak\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde ve \u00fclkemizde tek se\u00e7enekli kalan (ya da b\u00f6yle g\u00f6sterilen) ekonomik-toplumsal d\u00fczende ve demokrasi i\u00e7inde de uygulanabilip s\u00fcre\u011fenle\u015ftirilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n

Toplumsal a\u00e7\u0131dan \u201ci\u015fbitirici\u201d g\u00f6r\u00fcnen bu ahlaka, bireysel a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, onun \u201ck\u00f6\u015fed\u00f6nmeci\u201d niteli\u011fi g\u00f6r\u00fclebilmektedir. \u00d6te yandan, sorunlar\u0131 \u00e7\u00f6z\u00fc\u015f bi\u00e7imi de \u201cilgin\u00e7tir\u201d. Sorun ya Gordiyon D\u00fc\u011f\u00fcm\u00fc \u00f6rne\u011findeki gibi kesilerek, ya Kolomb\u2019un yumurtas\u0131 \u00f6rne\u011findeki gibi k\u0131r\u0131larak, ya da bir sorun \u00e7\u00f6z\u00fcl\u00fcrken ileride kar\u015f\u0131m\u0131za \u00e7\u0131kabilecek yeni yeni sorunlar yarat\u0131larak \u00e7\u00f6z\u00fclmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n

B\u00f6yle bir ahlak anlay\u0131\u015f\u0131n\u0131n, sonu\u00e7ta, sorunlar\u0131 k\u00f6rd\u00fc\u011f\u00fcm edip, bir noktada t\u0131kanaca\u011f\u0131 ortadad\u0131r. \u00d6te yandan, bu i\u015fbitirici siyasal ahlak anlay\u0131\u015f\u0131, sorunlar\u0131n birey ya\u015fam\u0131n\u0131 a\u015fan bir zaman perspektifi i\u00e7inde ele al\u0131nmas\u0131na elvermez. B\u00f6yle bir perspektifi gerektiren toplum ve devlet kavram\u0131ndan \u00e7ok, \u015firket anlay\u0131\u015f\u0131na uygun d\u00fc\u015fmektedir.<\/p>\n

Sorunlar\u0131 \u201cher ne pahas\u0131na\u201d olursa olsun \u00e7\u00f6zme anlay\u0131\u015f\u0131, bu anlay\u0131\u015f\u0131 benimseyenleri, onlar\u0131 her t\u00fcrl\u00fc yola ba\u015fvurarak \u00e7\u00f6zmeye y\u00f6neltir. Yani Makyavelizme sapmaya g\u00f6t\u00fcrebilir. Ayr\u0131ca, sorun \u00e7\u00f6zmenin ama\u00e7 edinilmesi, arac\u0131n ama\u00e7 edilmesi anlam\u0131na gelebilir. B\u00f6ylece ahlak\u0131n temel dire\u011fini olu\u015fturan ama\u00e7-ara\u00e7 ayr\u0131m\u0131 anlay\u0131\u015f\u0131n\u0131n y\u0131k\u0131lmas\u0131na yol a\u00e7abilece\u011fi unutulmamal\u0131d\u0131r.<\/p>\n

SONU\u00c7<\/strong><\/h4>\n

Uzun boylu bir sunu\u015ftan sonra bir de uzun boylu bir sonuca kalk\u0131\u015fmayaca\u011f\u0131m. Birka\u00e7 de\u011fini\u015fle yetinece\u011fim. Max Weber, kapitalizmin, Protestanl\u0131\u011f\u0131n \u201cp\u00fcriten etik\u201d anlay\u0131\u015f\u0131ndan beslendi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fc. Ona nazire olarak yap\u0131t\u0131n\u0131n ad\u0131n\u0131\u00a0Mafya Ahlak\u0131: Kapitalizmin Ruhu<\/em>\u00a0koyan Arlacchi (18), o d\u00fczenin ve de o ahlak\u0131n ula\u015ft\u0131\u011f\u0131 sonucun, mafyac\u0131larla politikac\u0131lar aras\u0131ndaki s\u0131k\u0131 bir i\u015fbirli\u011fine vard\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

\u00d6te yandan, s\u0131n\u0131fl\u0131 toplumda, ya da s\u0131n\u0131fl\u0131 toplumlar\u0131n egemen oldu\u011fu bir d\u00fcnyada, s\u0131n\u0131f kategorisini g\u00f6rmezlikten gelen bir ahlak anlay\u0131\u015f\u0131n\u0131n, pratik siyasal ahlak sorunlar\u0131n\u0131 \u00e7\u00f6zemeyece\u011fi anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Sonu\u00e7 olarak, toplumlararas\u0131 ili\u015fkilerde, etnik, ulusal, dinsel vb. etikler, kar\u015f\u0131m\u0131za, sorun \u00e7\u00f6z\u00fcc\u00fc olmaktan \u00e7ok sorun yarat\u0131c\u0131 pratikler olarak \u00e7\u0131kmaktad\u0131r. \u201cB\u00f6lgesel\u201d (dolay\u0131s\u0131yla g\u00f6reli) ahlak anlay\u0131\u015flar\u0131 niteli\u011fi ta\u015f\u0131maktad\u0131r. Toplum i\u00e7i ili\u015fkilerde de, s\u0131n\u0131fsal, yerel, b\u00f6lgesel, cinsel \u00e7\u0131karlar\u0131n kalkan\u0131 olarak kullan\u0131lan ahlak anlay\u0131\u015flar\u0131yla kar\u015f\u0131la\u015f\u0131lmaktad\u0131r. \u00d6yleyse, ahlak\u0131n toplumda, t\u00fcm insanl\u0131\u011f\u0131 kapsayan bir \u201cinsanl\u0131k eti\u011fi\u201d ve t\u00fcm bireyleri ayn\u0131 etik normlarda birle\u015ftirebilecek bir \u201cemek eti\u011fi\u201d yarat\u0131l\u0131p geli\u015ftirilebilecek y\u00f6nde d\u00f6n\u00fc\u015ft\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmad\u0131\u011f\u0131 s\u00fcrece, ne genel ahlak, ne de siyasal ahlak sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcnde \u00f6nemli bir yol al\u0131nabilece\u011fini s\u00f6yleyebiliriz. Tersine, bilimsel ve teknolojik geli\u015fmeler, gelir da\u011f\u0131l\u0131m\u0131nda e\u015fitsizli\u011fin art\u0131\u015f\u0131na oranl\u0131 olarak, ahlaks\u0131zl\u0131\u011f\u0131m \u00e7ap\u0131n\u0131 ve \u015fiddetini art\u0131rmaktad\u0131r.<\/p>\n

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

1) \u00d6rne\u011fin bkz. Yavuz Abadan,\u00a0Amme Hukuku<\/em>\u00a0(Ankara, 1952), s.14.<\/p>\n

2) \u00d6rne\u011fin Adil \u0130zveren,\u00a0Toplumsal T\u00f6rebilim<\/em>\u00a0(Ankara, 1980) s.v\u0131\u2019da \u201cinsan bilincinde manevi \u00f6\u011feyi olu\u015fturan ilkelerin t\u00fcm\u00fc\u201d n\u00fcn sosyal ahlak kavram\u0131nda topland\u0131\u011f\u0131n\u0131 s\u00f6ylerken, asl\u0131nda genel ahlak kavram\u0131n\u0131 tan\u0131mlam\u0131\u015f olmaktad\u0131r. Ger\u00e7ekten, birka\u00e7 sat\u0131r sonra,\u201dsosyal ahlak genel ahlak \u00f6\u011fretisinin bireyin toplum i\u00e7indeki durumunu ve eylem d\u00fczenlemelerini konu alan \u00f6zel bir b\u00f6l\u00fcmd\u00fcr\u201d denmektedir. Siyasal ahlak konusuna ise (s.333\u2019te) \u201cpolitikac\u0131n\u0131n halka hesap verme anlam\u0131nda siyasal sorunlulu\u011fu, politika ahlak\u0131n\u0131n temelidir\u201d diye yazmaktad\u0131r. Ahlak ile insan-insan ve onun bir g\u00f6r\u00fcn\u00fcm\u00fc olan birey-toplum ili\u015fkilerinin s\u0131n\u0131rlar\u0131n\u0131n \u00e7izildi\u011fi an\u0131msan\u0131rsa, genel (ya da bireysel) ahlak-sosyal ahlak ay\u0131r\u0131m\u0131n\u0131n yerinde olmad\u0131\u011f\u0131, ahlak\u0131n her zaman \u201csosyal\u201d olaca\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

3) Bedia Akarsu,\u00a0Ahlak \u00d6\u011fretileri, 1, Mutluluk Ahlak\u0131<\/em>\u00a0(\u0130stanbul 1965) ve Bedia Akarsu,\u00a0Ahlak \u00d6\u011fretileri, 2, \u00d6dev Ahlak\u0131<\/em>\u00a0(\u0130stanbul 1968).<\/p>\n

4)\u00a0Kitab\u0131 Mukaddes<\/em>, 1981 bask\u0131s\u0131, \u201cTesniye\u201db\u00f6l\u00fcm\u00fc, 5: 17-21: \u201cKatletmeyeceksin. Ve zina etmeyeceksin. Ve \u00e7almayacaks\u0131n. Ve kom\u015funa kar\u015f\u0131 yalan \u015fahadet etmeyeceksin. Ve kom\u015funun kar\u0131s\u0131na g\u00f6z atmayacaks\u0131n; ve kom\u015funun evine, tarlas\u0131na ve k\u00f6lesine, ve cariyesine ve \u00f6k\u00fcz\u00fcne ve e\u015fe\u011fine ve kom\u015funun hi\u00e7bir \u015feyine tamah etmeyeceksin.\u201d 2001 bask\u0131s\u0131. Yeni \u00c7eviri\u2019deki adlar\u0131yla\u00a0Kutsal Kitap<\/em>, \u201cYasan\u0131n Tekrar\u0131\u201d b\u00f6l\u00fcm\u00fc, 5:17-21: \u00d6ld\u00fcrmeyeceksin, zina etmeyeceksin, \u00e7almayacaks\u0131n, yalanc\u0131 tan\u0131kl\u0131k yapmayacaks\u0131n \u2026 diye gitmekte.<\/p>\n

5) B\u00fclent D\u00e2ver,\u00a0Siyaset Bilimine Giri\u015f<\/em>\u00a0(Ankara, 1976), s.121.<\/p>\n

6) \u00d6rne\u011fin antropolog Pierre Clastres,\u00a0Vah\u015fi Sava\u015f\u00e7\u0131n\u0131n Mutsuzlu\u011fu<\/em>\u00a0(\u0130stanbul, 1980), s.233\u2019te, Amerikan Yerlisi Tobalar\u2019\u0131n \u015fefi Kalanin\u2019in, hi\u00e7bir ekonomik amac\u0131 olmaks\u0131z\u0131n, ba\u015fka bir toplulu\u011fun kamp\u0131n\u0131 bir\u00e7ok kereler bas\u0131p insanlar\u0131n\u0131 \u00f6ld\u00fcr\u00fcp derilerini y\u00fczme al\u0131\u015fkanl\u0131\u011f\u0131ndan s\u00f6z eder. Yakalan\u0131nca g\u00f6rd\u00fc\u011f\u00fc, me\u015faleyi bedenine bast\u0131rarak s\u00f6nd\u00fcrme, bilek derileri kesilip tendonlar\u0131 \u00e7eki\u015ftirilecek derecede a\u011f\u0131r, hayvanlara bile yap\u0131lmayan i\u015fkencelere u\u011frad\u0131\u011f\u0131 anlat\u0131lmaktad\u0131r. Ac\u0131ya dayanamay\u0131p ba\u011f\u0131r\u0131rsa, ruhunun a\u011fz\u0131ndan ka\u00e7mas\u0131yla \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc ka\u00e7\u0131raca\u011f\u0131 korkusuyla bile olsa, g\u0131k dememi\u015f olmas\u0131 \u201ckahraman ahlak\u0131\u201d m\u0131 say\u0131lacak? Ba\u011f\u0131rsayd\u0131 ahlaks\u0131z m\u0131 say\u0131lacakt\u0131?<\/p>\n

7) Amerikan anar\u015fist d\u00fc\u015f\u00fcn\u00fcr\u00fc Henry Thoreau (1817-1862) kar\u015f\u0131 oldu\u011fu sava\u015f i\u00e7in kullan\u0131laca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle vergilerini \u00f6demeyip Walden G\u00f6l\u00fc k\u0131y\u0131s\u0131nda kurdu\u011fu kul\u00fcbede ya\u015famay\u0131 se\u00e7erek edilgin direni\u015f \u00f6rne\u011fi vermi\u015fti.<\/p>\n

8) Kr\u015f. Walther Kranz,\u00a0Antik Felsefe<\/em>\u00a0(\u0130stanbul, 1976), s.32.<\/p>\n

9) Efendi-k\u00f6le ili\u015fkisinde daha y\u00fcksek bir ahlak \u00f6rne\u011fi olarak, \u0130slamc\u0131 yaz\u0131nda, bilindi\u011fi gibi, Muhammed ile k\u00f6lesi aras\u0131 deveye n\u00f6betle\u015fe binilerek Medine\u2019ye gidi\u015fleri verilir. S\u0131ras\u0131n\u0131 \u201cay\u0131p olur\u201d diye kendisine b\u0131rakan k\u00f6lesinin \u00f6nerisini dinlemeyip kente k\u00f6lesinin deve s\u0131rt\u0131nda, kendisinin y\u00fcr\u00fcyerek girdikleri s\u00f6ylenir.<\/p>\n

10) Yunan do\u011frudan demokrasisinde, kurra demokratik, se\u00e7im (vars\u0131llar\u0131n kendilerini se\u00e7tirdikleri ger\u00e7ekli\u011finin bilincine bizden fazla varm\u0131\u015f olarak) oligar\u015fik y\u00f6ntem say\u0131l\u0131yordu. \u00c7a\u011f\u0131m\u0131z\u0131n temsili demokrasisinde hileli kuran\u0131n yerini hileli se\u00e7imler alm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Hileli olmasalar bile ger\u00e7ekli\u011fi tepetakla g\u00f6stermede kullan\u0131lan a\u015f\u0131r\u0131 geli\u015ftirilmi\u015f medya ve propaganda, se\u00e7imlerin \u00fczerine koyu bir g\u00f6lge d\u00fc\u015f\u00fcrmektedir.<\/p>\n

11) Bunun, bir erken \u0131rk\u00e7\u0131l\u0131k \u00f6rne\u011fi olarak \u201cdam\u0131zc\u0131l\u0131k\u201d say\u0131labilece\u011fi yorumu i\u00e7in bkz. Al\u00e2eddin \u015eenel,\u00a0Irk ve Irk\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesi<\/em>\u00a0(Ankara, 1993) s.45 ve 49.<\/p>\n

12) Bkz. Al\u00e2eddin \u015eenel,\u00a0Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>\u00a0(Ankara, 2013) s.211-212.<\/p>\n

13) Bkz. Al\u00e2eddin \u015eenel,\u00a0\u0130nsanl\u0131k Tarihi<\/em>, (Ankara 2014) s.563; kr\u015f. Konf\u00fc\u00e7y\u00fcs,\u00a0Konu\u015fmalar<\/em>\u00a0(Ankara, 2008).<\/p>\n

14) Bkz. Bedia Akarsu,\u00a0Ahlak \u00d6\u011fretileri<\/em>\u00a0(\u0130stanbul,1968 ) cilt 2, s.74.<\/p>\n

15) Bkz. \u015eenel,\u00a0Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.394.<\/p>\n

16) Kr\u015f. Kropotkine,\u00a0Anar\u015fist Etik<\/em>\u00a0(Ankara, 1999) s.25 ve 36.<\/p>\n

17) Karl Popper,\u00a0A\u00e7\u0131k Toplum ve D\u00fc\u015fmanlar\u0131<\/em>\u00a0(Ankara, 1967).<\/p>\n

18) Pino Arlacchi,\u00a0Mafya Ahlak\u0131: Kapitalizmin Ruhu<\/em>\u00a0(\u0130stanbul, 1991).<\/p>\n

Kaynak: Bilim ve Gelecek, Say\u0131:126, A\u011fustos 2014, s.20-30<\/p>\n","protected":false},"excerpt":{"rendered":"

S\u0131n\u0131fl\u0131 toplumda, s\u0131n\u0131f kategorisini g\u00f6rmezlikten gelen bir ahlak anlay\u0131\u015f\u0131n\u0131n, pratik siyasal ahlak sorunlar\u0131n\u0131 \u00e7\u00f6zemeyece\u011fi anla\u015f\u0131lmaktad\u0131r. Ahlak\u0131n toplumda, t\u00fcm insanl\u0131\u011f\u0131 kapsayan bir \u201cinsanl\u0131k eti\u011fi\u201d ve t\u00fcm bireyleri ayn\u0131 etik normlarda birle\u015ftirebilecek bir \u201cemek eti\u011fi\u201d yarat\u0131l\u0131p geli\u015ftirilebilecek y\u00f6nde d\u00f6n\u00fc\u015ft\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmad\u0131\u011f\u0131 s\u00fcrece, ne genel ahlak, ne de siyasal ahlak sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcnde \u00f6nemli bir yol al\u0131nabilece\u011fini s\u00f6yleyebiliriz. S\u0130YASAL AHLAKIN […]<\/p>\n","protected":false},"author":492,"featured_media":38335,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[979,1994,284,237,5555,536],"class_list":["post-38334","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-ahlak","tag-davranis","tag-etik","tag-felsefe","tag-ilke","tag-siyaset"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/38334","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=38334"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/38334\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/38335"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=38334"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=38334"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=38334"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}