{"id":39973,"date":"2020-02-01T00:00:38","date_gmt":"2020-01-31T21:00:38","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=39973"},"modified":"2023-08-14T14:50:25","modified_gmt":"2023-08-14T11:50:25","slug":"turkiye-aydinlanmasinin-farkli-yontemlere-sahip-iki-oncusu-hikmet-kivilcimli-ve-turan-dursun","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2020\/02\/01\/turkiye-aydinlanmasinin-farkli-yontemlere-sahip-iki-oncusu-hikmet-kivilcimli-ve-turan-dursun","title":{"rendered":"T\u00fcrkiye ayd\u0131nlanmas\u0131n\u0131n farkl\u0131 y\u00f6ntemlere sahip iki \u00f6nc\u00fcs\u00fc: Hikmet K\u0131v\u0131lc\u0131ml\u0131 ve Turan Dursun"},"content":{"rendered":"
Turan Dursun devrimci bir ayd\u0131nd\u0131r, bir ayd\u0131nlanma kahraman\u0131d\u0131r. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ise hem devrimci bir ayd\u0131n hem de sosyalist bir politikac\u0131d\u0131r. Din tacirlerine kar\u015f\u0131 tavizsiz bir m\u00fccadele ve halk\u0131 derinlemesine ayd\u0131nlatma \u00e7abas\u0131: T\u00fcrkiye ayd\u0131nlanmas\u0131n\u0131n iki \u00f6nc\u00fcs\u00fc ateist Turan Dursun ile Marksist Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 bulu\u015fturan eksen budur. Turan Dursun ve Hikmet K\u0131v\u0131lc\u0131ml\u0131, farkl\u0131 y\u00f6ntemlerine kar\u015f\u0131n ayn\u0131 saf\u0131n insanlar\u0131d\u0131rlar, birbirlerini tamamlarlar. <\/em><\/p>\n
\u0130nternet ortam\u0131nda yay\u0131mlanan \u201cAteizm: Teori ve Pratik\u201d adl\u0131 kitab\u0131n i\u00e7inde yer alan bu yaz\u0131, yazar taraf\u0131ndan daha \u00f6nce kaleme ald\u0131\u011f\u0131 iki makalenin birle\u015ftirilip yeniden g\u00f6zden ge\u00e7irilmesiyle olu\u015fmu\u015ftur. S\u00f6z konusu iki yaz\u0131 \u015funlard\u0131r: 1) \u201cTuran Dursun ger\u00e7e\u011fi\u201d, Bilim ve Gelecek<\/em>, Say\u0131: 79, Eyl\u00fcl 2010. 2) \u201cDr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re Allah-Peygamber-Kitap: T\u00fcrkiye\u2019nin ilk Kuran Ansiklopedisi\u201d, Bilim ve Gelecek<\/em>, Say\u0131: 81, Kas\u0131m 2010.<\/p><\/blockquote>\n
T\u00fcrkiye\u2019de \u0130slam dini, \u0130slamiyet tarihi ve \u00f6zellikle Kuran<\/em> \u00fczerinde bilimsel \u00f6l\u00e7\u00fctlere sad\u0131k kalarak \u00e7al\u0131\u015fmak, her zaman \u201ctabu konu\u201d olmu\u015ftur ve cesaret isteyen bir i\u015ftir. Tabii Gen\u00e7 Cumhuriyet d\u00f6nemini farkl\u0131 bir yere koymak gerekir. Osmanl\u0131\u2019y\u0131 y\u0131kan ve gericilikle hesapla\u015fan bir devrimin verdi\u011fi ivmeyle ve bizzat devrim liderinin \u201cHayatta en hakiki m\u00fcr\u015fit ilimdir, fendir\u201d \u015fiar\u0131n\u0131n yol g\u00f6stericili\u011fiyle yola koyulan d\u00f6nemin ara\u015ft\u0131rmac\u0131lar\u0131, son derece radikal tezlere imza atm\u0131\u015flar, bizim bug\u00fcn bile \u00e7ekinerek yana\u015fabilece\u011fimiz tart\u0131\u015fmalar yapm\u0131\u015flar. Fakat 1940\u2019lardan itibaren devrimin h\u0131z kesmesi, giderek donmas\u0131 ve kar\u015f\u0131-devrim g\u00fc\u00e7lerinin hakim hale gelmesiyle birlikte, din ara\u015ft\u0131rmalar\u0131 yeniden \u201ctabu\u201d haline gelmi\u015f. Bu tabuyu, 1980\u2019lerde, bir \u0130skender K\u0131l\u0131c\u0131 keskinli\u011fiyle yerle bir eden ki\u015fi Turan Dursun\u2019dur. Dursun, \u201cdinciler\u201din i\u00e7inden gelerek, tart\u0131\u015f\u0131lmaz bir \u201cdin alimi\u201d niteli\u011fiyle ger\u00e7ekle\u015ftirmi\u015ftir bu at\u0131l\u0131m\u0131 ve bu y\u00fczden \u00e7ok etkili olmu\u015ftur. Bu ekol\u00fc devam ettirenler aras\u0131nda, Prof. Dr. Mehmet Da\u011f ile \u00f6\u011frencisi Prof. Dr. Hasan Ayd\u0131n\u2019\u0131 \u00f6zellikle belirtmek gerekir.<\/p>\n
Yine \u0130slamiyet ve Kuran<\/em> \u00fczerine incelemeleri bulunan Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ise fakl\u0131 bir ekold\u00fcr. \u00d6ne \u00e7\u0131kan y\u00f6n\u00fc din ara\u015ft\u0131rmalar\u0131 de\u011fil, ideolojik-politik kimli\u011fidir. K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n, sosyalist hareketin \u00f6n\u00fcn\u00fc a\u00e7mak, bilimsel sosyalist d\u00fc\u015f\u00fcnce ile \u00fclkenin emek\u00e7i halk\u0131 aras\u0131nda k\u00f6pr\u00fcler kurmak amac\u0131yla \u0130slamiyet ara\u015ft\u0131rmalar\u0131na y\u00f6neldi\u011fi anla\u015f\u0131l\u0131yor.<\/p>\n
Biz bu yaz\u0131m\u0131zda Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 ve Turan Dursun\u2019u, ara\u015ft\u0131rmalar\u0131nda kulland\u0131klar\u0131 y\u00f6ntemler a\u00e7\u0131s\u0131ndan ele alaca\u011f\u0131z; \u00e7al\u0131\u015fmalar\u0131n\u0131n i\u00e7eri\u011fine de biraz girece\u011fiz ister istemez.<\/p>\n
H\u0130KMET KIVILCIMLI VE \u201cALLAH, PEYGAMBER, K\u0130TAP\u201d<\/strong><\/p>\n
Hikmet K\u0131v\u0131lc\u0131ml\u0131 kimdir? \n<\/em><\/strong>Doktor Hikmet K\u0131v\u0131lc\u0131ml\u0131, esas olarak politik ki\u015fili\u011fiyle bilinir; o da sosyalist sol i\u00e7inde\u2026 Kurtulu\u015f Sava\u015f\u0131\u2019nda Kuvay\u0131 Milliye saflar\u0131nda komutan olarak sava\u015fm\u0131\u015ft\u0131r, Eski TKP\u2019nin \u00f6nderlerindendir, s\u0131k\u0131 bir Marksisttir, toplam 22,5 y\u0131l\u0131n\u0131 cezaevinde ge\u00e7irmi\u015ftir, yasal Vatan Partisi\u2019ni kurmu\u015f ve liderli\u011fini yapm\u0131\u015ft\u0131r, K\u00fcrt sorununu Marksist a\u00e7\u0131dan ilk o incelemi\u015ftir, ya\u015fam\u0131 boyunca \u00f6rg\u00fctl\u00fc sosyalist m\u00fccadelenin en \u00f6n saf\u0131nda yer alm\u0131\u015ft\u0131r vb\u2026 Kendine \u00f6zg\u00fc tezleri ve politikalar\u0131yla bir yandan olduk\u00e7a etkili olmu\u015f, di\u011fer yandan bir\u00e7ok sosyalisti de k\u0131zd\u0131rm\u0131\u015ft\u0131r. Hem politik hem de kuramsal ki\u015fili\u011fiyle tan\u0131nan, T\u00fcrkiye sosyalizminin strateji ve taktiklerine ili\u015fkin \u00e7ok say\u0131da eser veren, bir\u00e7ok Marksist klasi\u011fi T\u00fcrk\u00e7eye kazand\u0131ran K\u0131v\u0131lc\u0131ml\u0131, 1971 y\u0131l\u0131nda ka\u00e7mak zorunda kald\u0131\u011f\u0131 Belgrat\u2019ta hayat\u0131n\u0131 kaybetmi\u015ftir.<\/p>\n
Bunlar T\u00fcrkiye i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin bu b\u00fcy\u00fck devrimcisinin bir \u00e7\u0131rp\u0131da say\u0131labilecek nitelikleri. Arzu edenler, gerek hakk\u0131nda yaz\u0131lan kitaplardan gerekse internetten politik ya\u015fam\u0131 hakk\u0131nda ayr\u0131nt\u0131l\u0131 bilgiye ula\u015fabilirler. Fakat Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n en az politik y\u00f6n\u00fc kadar \u00f6nemli ve de\u011ferli kuramsal-bilimsel y\u00f6n\u00fc hakk\u0131nda bilgi sahibi olan azd\u0131r. Hele gen\u00e7 ku\u015faklar, hatta bizim gibi orta ya\u015f\u0131n\u0131 s\u00fcrenler bile ne yaz\u0131k ki bu konuda yeterli bilgiye sahip de\u011filler. \u00d6zg\u00fcn bir \u201cTarih Tezi\u201d oldu\u011fu bilinir; dost sohbetlerinde dile getirilir. Fakat gerek bu tarih tezi, gerekse K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n bu tezi \u0131\u015f\u0131\u011f\u0131nda insanl\u0131\u011f\u0131n, dinlerin, \u0130slamiyet\u2019in, T\u00fcrklerin, Osmanl\u0131\u2019n\u0131n tarihine ili\u015fkin yazd\u0131klar\u0131 yeterli \u00f6l\u00e7\u00fcde incelenmemi\u015f ve de\u011ferlendirilmemi\u015ftir. Laf\u0131 k\u0131v\u0131rmadan s\u00f6yleyelim: bu T\u00fcrkiye sosyalist solunun, hepimizin b\u00fcy\u00fck bir ay\u0131b\u0131. Oysa Doktor Hikmet K\u0131v\u0131lc\u0131ml\u0131, sadece sosyalist saflar\u0131n de\u011fil, Cumhuriyet tarihimizin en \u00f6nde gelen kuramc\u0131lar\u0131ndan, tarih\u00e7ilerinden, toplumbilimcilerinden biri. \u00dclkemizin son derece k\u0131s\u0131r olan bu bilimsel disiplinlerinde \u00e7\u00f6ldeki bir vaha gibi ortaya \u00e7\u0131km\u0131\u015f b\u00f6yle bir de\u011ferin bu kadar az bilinmesi de T\u00fcrkiye\u2019nin, \u00fclkemiz bilim camias\u0131n\u0131n, yine hepimizin b\u00fcy\u00fck bir ay\u0131b\u0131.<\/p>\n
Ateist de\u011fil, Tarihsel Materyalist \n<\/em><\/strong>K\u0131v\u0131lc\u0131ml\u0131 ateist de\u011fildir; Tarihsel Materyalisttir. D\u00fcnyaya ve tarihe dincilik-dinsizlik z\u0131tl\u0131\u011f\u0131 perspektifiyle de\u011fil, s\u0131n\u0131f \u00e7eli\u015fkileri a\u00e7\u0131s\u0131ndan bakar. Bir \u00fcstyap\u0131 kurumu olan dinleri, sosyolojik ve tarihsel birer olgu olarak ele al\u0131r ve temelindeki s\u0131n\u0131fsal s\u00fcre\u00e7leri analiz etmeye \u00e7al\u0131\u015f\u0131r. Tarihsel Materyalist y\u00f6ntem K\u0131v\u0131lc\u0131ml\u0131\u2019ya, ara\u015ft\u0131rd\u0131\u011f\u0131 toplumsal olguyu ve s\u00fcreci (konumuz ba\u011flam\u0131nda \u0130slamiyet\u2019i) tarih i\u00e7inde yerli yerine oturtma, zaman i\u00e7indeki de\u011fi\u015fimlerini do\u011fru olarak de\u011ferlendirme ve \u00e7ok daha k\u00f6kl\u00fc bir tahlil yapma olana\u011f\u0131 sa\u011flar. \u00d6rne\u011fin \u201cAllah var m\u0131d\u0131r?\u201d veya \u201cCennet diye bir yer var m\u0131d\u0131r?\u201d gibi sorular, K\u0131v\u0131mc\u0131ml\u0131\u2019n\u0131n sorular\u0131 de\u011fildir. Do\u011fald\u0131r ki, temel bilimsel bak\u0131\u015f a\u00e7\u0131s\u0131na sahip her ki\u015fi bu sorulara \u201cyoktur\u201d diye yan\u0131t verecektir; ama esas sorun bu de\u011fildir. K\u0131v\u0131lc\u0131ml\u0131, \u201cAllah imgesi hangi ko\u015fullarda, hangi s\u0131n\u0131flar\u0131n ihtiyac\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r? Hangi i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr? Zamana ve mek\u00e2na g\u00f6re hangi de\u011fi\u015fimlere u\u011fram\u0131\u015ft\u0131r ve neden u\u011fram\u0131\u015ft\u0131r? Cennet imgesi, kimlerin hangi ihtiya\u00e7lar\u0131n\u0131n sonucunda g\u00fcndeme gelmi\u015ftir?\u201d gibi sorulara yan\u0131t bulmaya \u00e7al\u0131\u015f\u0131r. K\u0131v\u0131lc\u0131ml\u0131, d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 maddeye sadece \u201creddiye\u201d yazmakla yetinmez; o maddeyi derinlemesine kavramaya, anlamaya \u00e7al\u0131\u015f\u0131r.<\/p>\nDr. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ateist de\u011fildir; Tarihsel Materyalisttir. D\u00fcnyaya ve tarihe dincilik-dinsizlik z\u0131tl\u0131\u011f\u0131 perspektifiyle de\u011fil, s\u0131n\u0131f \u00e7eli\u015fkileri a\u00e7\u0131s\u0131ndan bakar.<\/figcaption><\/figure>\n
K\u0131v\u0131lc\u0131ml\u0131 s\u0131radan bir Tarihsel Materyalist de\u011fildir; \u00f6zg\u00fcn bir \u201cTarih Tezi\u201d vard\u0131r. O, Marx ve Engels\u2019in esas olarak Avrupal\u0131 halklar\u0131n tarihsel s\u00fcre\u00e7lerini analiz ederek ortaya att\u0131klar\u0131 Tarihsel Materyalizmi, d\u00fcnyal\u0131la\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131r. Buras\u0131 son derece \u00f6nemli; \u00e7\u00fcnk\u00fc uygarl\u0131klar tarihine en az 6 bin y\u0131ll\u0131k bir derinlikle bak\u0131ld\u0131\u011f\u0131nda, Avrupa tarihi bunun k\u00fc\u00e7\u00fck ve ana damar\u0131n kenar\u0131nda kalm\u0131\u015f bir par\u00e7as\u0131d\u0131r. \u0130nsan\u0131n uygarla\u015fmas\u0131n\u0131n s\u0131rlar\u0131n\u0131 \u00e7\u00f6z\u00fcmleyebilmek i\u00e7in, esas olarak bug\u00fcn \u201cDo\u011fu\u201d dedi\u011fimiz co\u011frafyan\u0131n halklar\u0131n\u0131n binlerce y\u0131ll\u0131k ge\u00e7mi\u015fini masaya yat\u0131rmak gerekir. Gerek ilk uygarl\u0131klar\u0131n (Mezopotamya, Anadolu, M\u0131s\u0131r, Hint ve \u00c7in) ye\u015ferdi\u011fi, gerekse barbarl\u0131ktan uygarl\u0131\u011fa ge\u00e7i\u015fin binlerce y\u0131l s\u00fcren at\u0131l\u0131mlar\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 esas tarih laboratuvar\u0131 bu co\u011frafyad\u0131r. K\u0131v\u0131lc\u0131ml\u0131, Marx ve Engels\u2019ten devrald\u0131\u011f\u0131 y\u00f6ntemle bu laboratuvara girmi\u015f ve sonu\u00e7ta hem kapsaml\u0131 sonu\u00e7lara ula\u015fm\u0131\u015f hem de tarihi okumaya y\u00f6nelik kuramsal katk\u0131larda bulunabilmi\u015ftir.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n tarih tezi \n<\/em><\/strong>Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n kuramsal \u00e7al\u0131\u015fmalar\u0131 esas olarak kapitalizm \u00f6ncesi toplum bi\u00e7imlerinin d\u00f6n\u00fc\u015f\u00fcm yasalar\u0131 \u00fczerinedir. Antik uygarl\u0131klar\u0131n do\u011fu\u015f ve y\u0131k\u0131l\u0131\u015f s\u00fcre\u00e7lerine yo\u011funla\u015f\u0131r; bu do\u011fu\u015f ve y\u0131k\u0131l\u0131\u015flar\u0131n dinamiklerini inceler. \u00d6te yandan \u00e7al\u0131\u015fmalar\u0131n\u0131 uygarl\u0131k \u00f6ncesi insan topluluklar\u0131n\u0131n geli\u015fim yasalar\u0131n\u0131 anlamaya dek geni\u015fletir. \u00c7\u00fcnk\u00fc uygarl\u0131\u011f\u0131n do\u011fu\u015fu ve geli\u015fimini anlayabilmek i\u00e7in uygarl\u0131k \u00f6ncesini (vah\u015fet ve barbarl\u0131k d\u00f6nemlerini) anlamak gerekir.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131 \u201cinsanl\u0131\u011f\u0131n ba\u015f\u0131ndan ge\u00e7enleri\u201d iki b\u00fcy\u00fck \u00e7a\u011fa ay\u0131r\u0131r: Tarih \u00f6ncesi, yani uygarl\u0131k \u00f6ncesi \u00e7a\u011flar (yaz\u0131s\u0131z tarih) ile uygarl\u0131k sonras\u0131 \u00e7a\u011flar. Uygarl\u0131k sonras\u0131n\u0131 da ikiye ay\u0131r\u0131r: \u201cAntika (Kadim) Tarih\u201d diye niteledi\u011fi s\u00fcre\u00e7 protos\u00fcmerlerden Bat\u0131 Roma\u2019n\u0131n y\u0131k\u0131l\u0131\u015f\u0131na kadarki uygarl\u0131klar\u0131 i\u00e7erir. \u201cModern Tarih\u201d ise Bat\u0131 orta\u00e7a\u011f\u0131n\u0131n biti\u015finden g\u00fcn\u00fcm\u00fcze dek uzayan kapitalist uygarl\u0131\u011f\u0131 konu edinir.(1)<\/sup><\/p>\nHikmet K\u0131v\u0131lc\u0131ml\u0131 gen\u00e7lik y\u0131llar\u0131nda.<\/figcaption><\/figure>\n
Kom\u00fcn G\u00fcc\u00fc<\/em> adl\u0131 eserinde tarih \u00f6ncesi \u00e7a\u011flara ili\u015fkin \u00f6zg\u00fcn d\u00fc\u015f\u00fcnceler geli\u015ftirmesine kar\u015f\u0131n, K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n esas yo\u011funla\u015ft\u0131\u011f\u0131 zaman kesiti \u201cAntika (Kadim) Tarih\u201dtir. \u201cTarih Tezi\u201d de esas olarak bu d\u00f6neme ili\u015fkindir. Antika Tarih, \u201cbelirli co\u011frafya ve tarih \u00fcretici g\u00fc\u00e7lerinden h\u0131z alan barbar y\u0131\u011f\u0131nlar\u0131n\u0131n, n\u00f6bet s\u0131ras\u0131 d\u00fc\u015ft\u00fck\u00e7e medeniyete ge\u00e7i\u015fleri tarihidir. Bir medeniyetten \u00f6tekine ge\u00e7i\u015fler: Yeni ve taze (co\u011frafya-tarih-kolektif aksiyon) \u00fcretici g\u00fc\u00e7leriyle e\u015fikte bekleyen bir barbar toplumun antika tarihe giri\u015finden ba\u015fka bir \u015fey de\u011fildir.\u201d(2)<\/sup><\/p>\n
K\u0131v\u0131lc\u0131ml\u0131, modern tarihin \u201csosyal devrim\u201dlerinden fark\u0131n\u0131 \u00f6zellikle vurgulad\u0131\u011f\u0131 antika tarihin bu \u201cbarbar giri\u015fleri\u201dni \u201cTarihsel Devrimler\u201d diye niteler. Antik uygarl\u0131klar d\u00f6neminin ba\u015f\u0131ndan sonuna dek egemen olan ana kanun tarihsel devrimler kanunudur. K\u0131v\u0131lc\u0131ml\u0131 Tarihsel Devrimleri de ikiye ay\u0131r\u0131r: Yukar\u0131 barbarl\u0131k kona\u011f\u0131 d\u00fczeyine de\u011fin y\u00fckselmi\u015f kentten \u00e7\u0131kan barbarlar, y\u0131kt\u0131klar\u0131 uygarl\u0131\u011f\u0131n yerine yepyeni bir orijinal uygarl\u0131k kurarlar. \u201cY\u0131kt\u0131klar\u0131 medeniyetin kurum ve kurallar\u0131 yerine kendi kentlerinin kurum ve kurallar\u0131n\u0131 dayatacak g\u00fc\u00e7te bulunduklar\u0131 i\u00e7in, hem \u00e7\u00f6ken medeniyetten daha ileri hem de bamba\u015fka \u00e7e\u015fitten orijinal yeni bir medeniyet yaratm\u0131\u015f olurlar.\u201d Orta barbarl\u0131k kona\u011f\u0131 d\u00fczeyinden yukar\u0131 \u00e7\u0131kamam\u0131\u015f s\u00fcr\u00fcc\u00fc \u00e7oban barbarlarsa, y\u0131kt\u0131klar\u0131 uygarl\u0131\u011f\u0131n yerine orijinal bir uygarl\u0131k kuramazlar. \u201cO y\u00fczden, ister istemez i\u00e7ine girdikleri \u00e7\u00f6kk\u00fcn medeniyetin, gerek ekonomi temelini, gerekse \u00fcstyap\u0131 kurum ve kurallar\u0131n\u0131 olduklar\u0131 gibi benimsemek zorunda kal\u0131rlar\u2026 Eskimi\u015f \u00fcretim m\u00fcnasebetlerinin bo\u011fdu\u011fu, geriletti\u011fi \u00fcretici g\u00fc\u00e7leri, ilk medeniyet do\u011fu\u015fu s\u0131ralar\u0131ndaki serbestli\u011fe kavu\u015ftururlar. \u0130htiyarl\u0131ktan \u00e7\u00f6km\u00fc\u015f eski medeniyet canlan\u0131r, \u00f6l\u00fcmden sonra dirilime u\u011frar. Daha ileri ve orijinal bir medeniyet do\u011fmazsa da, eski orijinal medeniyet bir R\u00d6NESANS\u2019a u\u011fram\u0131\u015f olur.\u201d(3)<\/sup><\/p>\nK\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u201cTarih Tezi\u201d adl\u0131 kitab\u0131 (Tarih ve Devrim Yay\u0131nevi, 1974)<\/figcaption><\/figure>\n
Bizim burada aktard\u0131klar\u0131m\u0131z K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Tarih Tezi<\/em> ve Tarih Devrim Sosyalizm<\/em> adl\u0131 eserlerinin \u00f6ns\u00f6z ve giri\u015f b\u00f6l\u00fcmlerinde yaz\u0131lanlardan. Konuyu derinlemesine kavramak isteyen ki\u015fi bu kitaplar\u0131 okumal\u0131 ve irdelemeli. K\u0131v\u0131lc\u0131ml\u0131, insanl\u0131k tarihinin kapitalizm \u00f6ncesi tarihini, hep bu tarihsel devrimler kanunu \u0131\u015f\u0131\u011f\u0131nda incelemi\u015ftir. Gerek ilk uygarl\u0131klar\u0131n (S\u00fcmer, M\u0131s\u0131r) do\u011fu\u015fu ve geli\u015fimi, gerek Yunan ve Roma uygarl\u0131klar\u0131n\u0131n do\u011fu\u015fu ve ge\u00e7irdikleri a\u015famalar, gerek \u0130slamiyet\u2019in ortaya \u00e7\u0131k\u0131\u015f\u0131 ve geli\u015fimi, gerekse T\u00fcrklerin \u0130slam\u2019a yapt\u0131klar\u0131 a\u015f\u0131 ve sonras\u0131nda Osmanl\u0131 s\u00fcreci, hep bu tarih tezi \u0131\u015f\u0131\u011f\u0131nda incelenmi\u015ftir.<\/p>\n
Bu ara\u015ft\u0131rmalar ve sonu\u00e7lar\u0131 (hatta tezin teorik altyap\u0131s\u0131) ele\u015ftirilebilir, hatal\u0131 veya eksik y\u00f6nleri bulunabilir; ama \u015furas\u0131 muhakkak ki, K\u0131v\u0131lc\u0131ml\u0131 yeni bir perspektif sunmu\u015f ve ciddi ara\u015ft\u0131rmac\u0131lara y\u00fcr\u00fcyecekleri yepyeni bir yol (yeni bir bilimsel disiplin) a\u00e7m\u0131\u015ft\u0131r.<\/p>\n
Bu yaz\u0131daki konumuz K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u0130slamiyet\u2019in do\u011fu\u015fu ve ilk yaz\u0131l\u0131 belgelerinin (Kuran<\/em>) anlam\u0131 \u00fczerine d\u00fc\u015f\u00fcnceleri. Fakat buraya gelmeden \u00f6nce Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n y\u00f6ntemi \u00fczerine de birka\u00e7 laf etmek gerekiyor.<\/p>\n
Kutsalla\u015ft\u0131rma perdesinin arkas\u0131 \n<\/em><\/strong>K\u0131v\u0131lc\u0131ml\u0131 \u00e7al\u0131\u015fmalar\u0131nda antik d\u00f6nem insan\u0131n\u0131n veya uygarl\u0131k \u00f6ncesi insan topluluklar\u0131n d\u00fc\u015f\u00fcn\u00fc\u015f ve davran\u0131\u015f bi\u00e7imleri \u00fczerine \u00f6zel olarak yo\u011funla\u015f\u0131r (\u00f6rne\u011fin en \u00f6nemli sorunsallar\u0131ndan biri kutsalla\u015ft\u0131rma s\u00fcrecinin analizidir), ama bunu d\u00fc\u015f\u00fcnsel ve davran\u0131\u015fsal s\u00fcre\u00e7leri esas belirleyenin alttan alta akan sosyo-ekonomik ili\u015fkiler, \u00fcretici g\u00fc\u00e7lerdeki de\u011fi\u015fimler oldu\u011funu bilerek yapar. K\u0131v\u0131lc\u0131ml\u0131 asl\u0131nda b\u00fct\u00fcn entelekt\u00fcel \u00e7abas\u0131n\u0131, d\u00fc\u015f\u00fcncenin alt\u0131ndaki maddeyi, metafizi\u011fin alt\u0131ndaki fizi\u011fi ke\u015ffetmeye hasretmi\u015ftir.<\/p>\n
Tarihsel materyalist y\u00f6ntemi benimsememi\u015f veya tam olarak \u00f6z\u00fcmseyememi\u015f \u00e7o\u011fu tarih\u00e7i ve sosyolog, binlerce y\u0131l \u00f6ncesinin insan\u0131n\u0131 ve olgular\u0131n\u0131 g\u00fcn\u00fcm\u00fcz\u00fcn de\u011fer yarg\u0131lar\u0131yla analiz etmeye \u00e7al\u0131\u015f\u0131rlar ve yan\u0131lg\u0131ya d\u00fc\u015ferler. \u0130nceledikleri d\u00f6nemin toplumsal ko\u015fullar\u0131n\u0131 ve hakim d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerini hesaba katmadan \u00e7\u0131kar\u0131mlarda ve yarg\u0131larda bulunurlar. K\u0131v\u0131lc\u0131ml\u0131 ise, sanki, en geli\u015fmi\u015f analiz y\u00f6ntemine (tarihsel materyalizme) sahip bir antik d\u00f6nem bilgesi gibidir. \u00d6ncelikle, inceledi\u011fi d\u00f6nemi anlamaya \u00e7al\u0131\u015f\u0131r.<\/p>\n
\u00d6rne\u011fin bir barbardan veya bir antik d\u00f6nem insan\u0131ndan bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imine sahip olmas\u0131n\u0131 bekleyemeyiz. Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin ve bilimsel y\u00f6ntemin ortaya \u00e7\u0131kmas\u0131na daha y\u00fczy\u0131llar vard\u0131r; hen\u00fcz bunlar\u0131 ortaya \u00e7\u0131karacak toplumsal ko\u015fullar olu\u015fmam\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla o, ya\u015fad\u0131\u011f\u0131 somut olaylar\u0131 sahip olabildi\u011fi d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imiyle ifade edecektir. Ara\u015ft\u0131rmac\u0131n\u0131n h\u00fcneri, o barbar\u0131n veya antik insan\u0131n ifadesinin alt\u0131ndaki somutlu\u011fu ve ger\u00e7ekli\u011fi anlayabilmesindedir. Acaba o, Allah derken, peygamber derken, melek, \u015feytan, cin, dev, cennet-cehennem, tufan derken\u2026 asl\u0131nda neyi ifade etmektedir? Sahip olabildi\u011fi d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imiyle ifade etti\u011fi \u015fey, acaba hangi ger\u00e7ekli\u011fin ve somutlu\u011fun yans\u0131mas\u0131d\u0131r? Barbar\u0131n veya antik insan\u0131n hakim ifade bi\u00e7imi olan kutsalla\u015ft\u0131rma (sihirsel veya dinsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imleri) perdesi kald\u0131r\u0131ld\u0131\u011f\u0131nda (ki ara\u015ft\u0131rmac\u0131 bu h\u00fcneri g\u00f6sterebilmelidir) ortaya hangi \u00e7\u0131plak ger\u00e7ekler \u00e7\u0131kacakt\u0131r?<\/p>\nHikmet K\u0131v\u0131lc\u0131ml\u0131 \u0130slamiyet\u2019i inceledi\u011fi eserlerinde hem din tacirlerini te\u015fhir ve tecrit etmenin, hem de halk\u0131 kazanman\u0131n ipu\u00e7lar\u0131n\u0131 verir.<\/figcaption><\/figure>\n
Bu materyalist y\u00f6ntem benimsendi\u011fi zaman, g\u00fcn\u00fcm\u00fcze dek gelmi\u015f b\u00fct\u00fcn mitolojik metinler, s\u00f6ylenceler, destanlar, masallar, kutsal metinler, \u00e7ok daha ger\u00e7ek\u00e7i bir analizi m\u00fcmk\u00fcn k\u0131lan birer somut belgeye d\u00f6n\u00fc\u015f\u00fcrler. Bu \u201cbelge\u201dleri okumay\u0131 becerebilirsek, insanl\u0131\u011f\u0131n ve toplumlar\u0131n geli\u015fim yasalar\u0131n\u0131 do\u011fruya \u00e7ok daha yak\u0131n bir bi\u00e7imde tan\u0131mlayabiliriz.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131 bu y\u00f6ntemin ustas\u0131d\u0131r. Allah-Peygamber-Kitap<\/em> adl\u0131 eserinde \u0130slamiyet\u2019in k\u00f6kenini, do\u011fu\u015funu ve kutsal kitab\u0131n\u0131 bu y\u00f6ntemle inceler.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re Allah \n<\/em><\/strong>K\u0131v\u0131lc\u0131ml\u0131 \u201cAllah m\u0131 insan\u0131 yaratt\u0131, insan m\u0131 Allah\u2019\u0131?\u201d sorusuna her materyalist gibi \u201cinsan\u0131n Allah\u2019\u0131 yaratt\u0131\u011f\u0131\u201d yan\u0131t\u0131n\u0131 verir. Burada bir tart\u0131\u015fma yok. Peki ama insan Allah\u2019\u0131 ni\u00e7in yaratt\u0131 ve nas\u0131l yaratt\u0131? K\u0131v\u0131lc\u0131ml\u0131, \u201chen\u00fcz kesin bir yan\u0131t\u0131 yok\u201d dedi\u011fi bu sorunun pe\u015findedir. Kom\u00fcn G\u00fcc\u00fc<\/em> adl\u0131 kitab\u0131 tamamen bu konuya hasredilmi\u015ftir. Bu kitapta insanl\u0131\u011f\u0131n ge\u00e7mi\u015findeki ilk kutsalla\u015ft\u0131rma s\u00fcre\u00e7lerini, animizmi, totemizmi inceler, nedenlerine iner. \u0130slamiyet\u2019in do\u011fu\u015funu inceledi\u011fi Allah-Peygamber-Kitap<\/em>\u2019taki Allah ise insanl\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 en geli\u015fmi\u015f Allah\u2019t\u0131r; fakat k\u00f6kleri on binlerce y\u0131l \u00f6nce yarat\u0131lm\u0131\u015f ilk Allahlardad\u0131r.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re neredeyse insanl\u0131\u011f\u0131n do\u011fu\u015fundan g\u00fcn\u00fcm\u00fcze dek s\u00fcregelen bir kutsalla\u015ft\u0131rma s\u00fcreci mevcuttur. \u201c\u0130lk cinsel yasak, insan toplumuna ve insan beynine d\u00fc\u015fer d\u00fc\u015fmez ilk kutsalla\u015ft\u0131rma geli\u015fimleri ba\u015flam\u0131\u015f olmal\u0131yd\u0131\u201d diye yazar.(4)<\/sup> \u0130lk cinsel yasak da insanlar\u0131n toplum (kom\u00fcn) haline geli\u015flerinin bir sonucudur. Kom\u00fcn G\u00fcc\u00fc<\/em>\u2019nde, topluluk haline gelen insanlar\u0131n, o toplulu\u011fu olu\u015fturan bireylerin tek tek g\u00fc\u00e7lerinin toplam\u0131ndan daha fazla bir g\u00fcce sahip olduklar\u0131n\u0131 sezdiklerini ve i\u015fte a\u00e7\u0131klayamad\u0131klar\u0131 bu art\u0131 g\u00fcc\u00fc kutsalla\u015ft\u0131rd\u0131klar\u0131n\u0131 anlat\u0131r. Yani insan asl\u0131nda kendi kolektif g\u00fcc\u00fcn\u00fc (topluluk ruhunu) kutsalla\u015ft\u0131rm\u0131\u015ft\u0131r. \u0130lk totemlerden \u0130slam\u2019\u0131n Allah\u2019\u0131na dek t\u00fcm \u201ckutsal\u201dlar\u0131n temelinde yatan nitelik budur. \u201cAllahlar\u201d, insan\u0131n toplumsalla\u015fmas\u0131n\u0131n sonucudurlar; hem toplumsal evriminin hem de do\u011fa ile olan ili\u015fkisinin evriminin ifadeleridirler. \u201cTotem\u201d, \u201cTanr\u0131\u201d, \u201cAllah\u201d dedikleri ve tap\u0131nd\u0131klar\u0131 \u015fey, asl\u0131nda ancak sezebildikleri do\u011fa ve toplum yasalar\u0131n\u0131n (ve bunlarla m\u00fccadele i\u00e7indeki insan\u0131n) kutsalla\u015ft\u0131r\u0131lm\u0131\u015f ifadeleridir.<\/p>\n
\u015e\u00f6yle yazar K\u0131v\u0131lc\u0131ml\u0131: \u201cAsl\u0131nda tanr\u0131 ad\u0131 alt\u0131nda toplad\u0131\u011f\u0131 ve ba\u015fkala\u015ft\u0131rd\u0131\u011f\u0131 \u015fey: do\u011fa ve toplum gidi\u015finin yorumlan\u0131\u015f\u0131d\u0131r\u2026 Tanr\u0131sall\u0131klar \u00e7a\u011f\u0131nda hayat\u0131n yorumu ister istemez tanr\u0131 \u015femsiyesi alt\u0131nda yap\u0131labiliyor.\u201d(5)<\/sup> K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re, \u201cMuhammed\u2019in Allah kavray\u0131\u015f\u0131n\u0131 y\u00fczeysel-modern insan\u0131n din alerjili \u015fart\u0131yla ele almak, O\u2019nu oldu\u011fu gibi ele almak olamaz\u201d.(6)<\/sup> Ak\u0131l ve bilim hen\u00fcz \u00fcste \u00e7\u0131kabilecek a\u015famada olmad\u0131\u011f\u0131 i\u00e7in, Allah gelene\u011fi alt\u0131nda bast\u0131r\u0131larak geli\u015fmek zorunda kalm\u0131\u015ft\u0131r. As\u0131l ger\u00e7e\u011fe ula\u015fabilmek i\u00e7in kutsalla\u015ft\u0131rma perdesinin arkas\u0131n\u0131 g\u00f6rmek gerekir. Muhammed, Allah derken, asl\u0131nda Evrim demektedir. \u201cAllah her olayda i\u015fleyen determinist kanunlar gibidir. Peygamberler ise akl\u0131yla determinizmi yorumlayan bir el\u00e7idir; tarihsel determinizmin yo\u011fun bir yans\u0131mas\u0131d\u0131r.\u201d(7)<\/sup> Kuran<\/em>\u2019da ge\u00e7en Allah\u2019\u0131n 99 ismi de asl\u0131nda do\u011fa ve toplum yasalar\u0131n\u0131 ifade etmektedir.<\/p>\nHikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u201cAllah Peygamber Kitap\u201d adl\u0131 eseri Bilim ve Gelecek Kitapl\u0131\u011f\u0131\u2019ndan da \u00e7\u0131km\u0131\u015ft\u0131.<\/figcaption><\/figure>\n
K\u0131sacas\u0131 kendi kolektif eme\u011fimizi (kom\u00fcn g\u00fcc\u00fcn\u00fc) kutsalla\u015ft\u0131rm\u0131\u015f ve \u201cTotem, Allah\u201d demi\u015fizdir. K\u0131v\u0131lc\u0131ml\u0131 bunu \u015f\u00f6yle vurgular: \u201cKonumuz kutsall\u0131k: Tanr\u0131sall\u0131k-din ise, ak\u0131lda tutaca\u011f\u0131m\u0131z ilk \u015fey: inan\u0131lmas\u0131 biz medenilere g\u00fc\u00e7 gibi duran muazzam kolektif eme\u011fi (toplumsall\u0131\u011f\u0131) yaratan \u015feyin, kutsall\u0131k-tanr\u0131sall\u0131k de\u011fil; tersine kutsall\u0131\u011f\u0131-tanr\u0131sall\u0131\u011f\u0131 yaratan \u015feyin, o inan\u0131lmaz hayretler uyand\u0131ran kom\u00fcnc\u00fcl kolektif emek oldu\u011fudur.\u201d(8)<\/sup><\/p>\n
S\u0131n\u0131fl\u0131 toplumlarda bu kolektif eme\u011fe el koyanlar, do\u011fal olarak Allah\u2019a el koymu\u015f ve onu bizim kar\u015f\u0131m\u0131zda (din sistemleri olarak) kurumsalla\u015ft\u0131rm\u0131\u015flard\u0131r. Bunlar din bezirg\u00e2nlar\u0131d\u0131rlar. T\u0131pk\u0131 sermaye gibi. Sermaye de el konulmu\u015f ve tekelle\u015ftirilmi\u015f emek de\u011fil midir? Totemizmden \u00e7ok-tanr\u0131c\u0131l\u0131\u011fa, \u00e7ok-tanr\u0131c\u0131l\u0131ktan tek-tanr\u0131c\u0131l\u0131\u011fa Allah\u2019\u0131n evrimi, asl\u0131nda insanlar\u0131n kendi emeklerine sahip \u00e7\u0131kma m\u00fccadelesi s\u00fcrecinin konaklar\u0131d\u0131rlar. Ba\u015flarda her an ve her bi\u00e7imde yan\u0131 ba\u015f\u0131m\u0131zda olan tanr\u0131, giderek g\u00f6klere s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ne zaman ki eme\u011fimize tamamen sahip \u00e7\u0131kar ve s\u00f6m\u00fcr\u00fcy\u00fc ortadan kald\u0131r\u0131r\u0131z, ne zaman ki kendi yaratt\u0131\u011f\u0131m\u0131z\u0131n bize yabanc\u0131la\u015farak bir \u201cYaradan\u201d (Tanr\u0131 veya sermaye bi\u00e7iminde) diye ortaya \u00e7\u0131kmas\u0131na son veririz, i\u015fte o zaman Allah\u2019\u0131n da sonu gelecektir. Kendi g\u00fcc\u00fcm\u00fcz\u00fcn ve do\u011fa yasalar\u0131n\u0131n fark\u0131na vard\u0131\u011f\u0131m\u0131z an Allah\u2019a da gerek kalmayacakt\u0131r.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131, burada zorunlu olarak \u00e7ok kaba hatlar\u0131yla sundu\u011fumuz analiziyle, hem neden Allah\u2019tan kolay kolay vazge\u00e7ilemedi\u011fini hem de ancak nas\u0131l s\u00f6n\u00fcmlenece\u011fini a\u00e7\u0131klamaktad\u0131r.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re Peygamber(ler) \n<\/em><\/strong>K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re \u201cpeygamberlik, bilhassa kutsal kitap inmi\u015f peygamberlik Kent\u2019ten Orijinal medeniyete ge\u00e7ecek barbar topluluklar\u0131n yarat\u0131\u011f\u0131d\u0131r\u201d.(9)<\/sup> Yani peygamberler, \u00e7\u00fcr\u00fcm\u00fc\u015f uygarl\u0131klar\u0131 y\u0131k\u0131p daha gen\u00e7 ve dinamik uygarl\u0131klar\u0131 kurarak kendileri de uygarl\u0131\u011fa ad\u0131m atan yukar\u0131 barbar topluluklar\u0131n \u015fefleri, tarihsel devrimlerin \u00f6nderleridir.<\/p>\n
Muhammed\u2019in ise bu tarihsel devrim s\u00fcreci i\u00e7inde \u00f6zel bir yeri vard\u0131r. O, kendi ifadesiyle \u201cson peygamber\u201ddir. Bu s\u00f6z de bir toplumsal ger\u00e7e\u011fi ifade etmektedir. Muhammed, 5000 y\u0131ll\u0131k antik tarihin son demlerinde ya\u015fam\u0131\u015ft\u0131r. \u00d6nderi oldu\u011fu devrim, klasik anlamdaki tarihsel devrimlerin sonuncusudur. \u201cBundan sonra, g\u00f6\u00e7ebe barbarlar\u0131n medeniyet r\u00f6nesanslar\u0131 \u00e7a\u011f\u0131 a\u00e7\u0131lacak ama bu sadece eskinin yeniden canlanarak bir ad\u0131m daha ileriye gidilmesini ve modern Sosyal Devrimler \u00e7a\u011f\u0131n\u0131n a\u00e7\u0131lmas\u0131n\u0131 haz\u0131rlayacakt\u0131.\u201d(10)<\/sup><\/p>\n
K\u0131v\u0131lc\u0131ml\u0131, Muhammed hareketinin tarihsel yerini \u015f\u00f6yle belirler: \u201c\u0130slam Medeniyeti, EVRENSEL tefeci bezirganl\u0131k a\u015famas\u0131n\u0131 a\u00e7t\u0131. Muhammed bu a\u015famay\u0131 Kuran\u2019\u0131n Arabistan\u2019da iktidar olmas\u0131yla temellendirdi. Medeniyetler aras\u0131ndaki barbar topluluklar\u0131n medeniyete (s\u0131n\u0131fl\u0131 topluma) \u00e7\u00f6z\u00fcl\u00fc\u015flerini h\u0131zland\u0131rarak ve tabii ki bu sayede medeniyetleri de canland\u0131rarak antik ticaret yollar\u0131n\u0131 i\u015fler bi\u00e7imde birbirlerine ve medeniyetlere ba\u011flad\u0131: tefeci-bezirganl\u0131k evrensel \u00e7a\u011f\u0131na ula\u015ft\u0131. Tarihin kontenjan\u0131nda medeniyete ge\u00e7ebilecek kent kalmad\u0131. B\u00f6ylece Hz. Muhammed\u2019in bu tarihsel g\u00f6revini kavrayarak \u2018Son Peygamber\u2019 \u00f6ng\u00f6r\u00fc\u015f\u00fc ger\u00e7ek oldu.\u201d(11)<\/sup><\/p>\nK\u0131v\u0131lc\u0131ml\u0131 \u00f6l\u00fcm\u00fcnden k\u0131sa s\u00fcre \u00f6nce hasta yata\u011f\u0131nda ziyaret\u00e7ileriyle.<\/figcaption><\/figure>\n
K\u0131sacas\u0131 Muhammed, antik tarihe son noktay\u0131 koyan hareketin lideridir. Son kent barbarlar\u0131 da yan\u0131 ba\u015flar\u0131ndaki \u00e7\u00fcr\u00fcm\u00fc\u015f uygarl\u0131\u011f\u0131 yenerek ve y\u0131karak uygarla\u015fm\u0131\u015flard\u0131r. Barbarlar uygarlar\u0131 yenerek yeni ve evrensel bir uygarl\u0131\u011f\u0131 ba\u015flatm\u0131\u015flard\u0131r. Yenilen uygarlard\u0131r, ama kazanan uygarl\u0131kt\u0131r! Antik tarihin (klasik tarihsel devrimlerin) sonunu temsil eden Muhammed hareketi (\u0130slamiyet), yepyeni ve \u00e7ok daha b\u00fct\u00fcnc\u00fcl\/evrensel bir uygarl\u0131k doru\u011funun, Orta\u00e7a\u011f Do\u011fu Uygarl\u0131\u011f\u0131n\u0131n da ilk ad\u0131m\u0131n\u0131 temsil eder.<\/p>\n
B\u00fct\u00fcn bu analizlerden yola \u00e7\u0131karak, \u201cson peygamber\u201d vurgusunun kutsalla\u015ft\u0131rma s\u00fcrecinin sonuna gelindi\u011finin, bundan sonra Allah\u2019\u0131n ve peygamberlerinin i\u015flerini insanlara devretti\u011finin ilan\u0131 oldu\u011fu, dolay\u0131s\u0131yla (laiklik demeyelim ama) sek\u00fclarizmin ilk \u00f6nemli ad\u0131m\u0131 oldu\u011fu; y\u00fczlerce putu ortadan kald\u0131r\u0131p \u00e7ok say\u0131da tanr\u0131y\u0131 tek tanr\u0131ya geri d\u00f6n\u00fclmez bir bi\u00e7imde indiren ve tanr\u0131y\u0131 yerden al\u0131p g\u00f6klere savuran Muhammed\u2019in asl\u0131nda tarihin g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck din y\u0131k\u0131c\u0131lardan biri oldu\u011fu t\u00fcr\u00fcnden olduk\u00e7a verimli tart\u0131\u015fmalar yapabiliriz. K\u0131v\u0131lc\u0131ml\u0131 Allah-Peygamber-Kitap<\/em>\u2019ta b\u00fct\u00fcn bunlar\u0131n ipu\u00e7lar\u0131n\u0131 verir.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re Kitap \n<\/em><\/strong>\u0130\u015fte bu devrim hareketinin teorik-politik yay\u0131n organ\u0131 da Kuran<\/em>\u2019d\u0131r. K\u0131v\u0131lc\u0131ml\u0131 bir \u00f6rnekten yola \u00e7\u0131karak bu durumu \u00e7ok g\u00fczel anlat\u0131r:<\/p>\n
\u201cBedir sava\u015f\u0131na kadar olan ayetler bunu fazlas\u0131yla belli eder. Muhammed o manevi derinli\u011fine kar\u015f\u0131l\u0131k bulmak \u00fczere durmadan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc Allah-evren-insanl\u0131k sentezlerini, hen\u00fcz i\u00e7ine girmi\u015f oldu\u011fu tarihsel devrim sorunlar\u0131yla yani halk\u0131n pratik ihtiya\u00e7lar\u0131yla sentezlemekte pek fazla g\u00f6kc\u00fcl samedani filozofsal kal\u0131r. Medine fukaralar\u0131, yoksul bezirganlar ve \u00e7evre bedevileri O\u2019nu pratik ihtiya\u00e7larla uyarmakta gecikmezler. Sava\u015f (i\u00e7ten i\u00e7e ganimet) isterler. A\u00e7\u0131k\u00e7a Muhammed\u2019i ve Allah\u2019\u0131 sava\u015f karar\u0131n\u0131 vermeye zorlarlar. \u0130\u015fte barbar\u0131n tanr\u0131 anlay\u0131\u015f\u0131 budur: pratik ihtiya\u00e7lar. Kuran a\u00e7\u0131k\u00e7a tarihsel devrim prati\u011fine girmi\u015ftir. O s\u0131cak sava\u015f prati\u011finden \u00e7\u0131kan sentezler ayetle\u015fir. Teorile\u015fir. Allah sistemi bu i\u015fe yarar.\u201d(12)<\/sup><\/p>\n
Bu noktadan sonra Kuran<\/em>, devrimin ihtiya\u00e7lar\u0131na g\u00f6re \u015fekillenir. Hem prati\u011fi y\u00f6nlendirir hem de o pratikten \u00e7\u0131kan sonu\u00e7lar\u0131 teorile\u015ftirir. K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n s\u00f6ylemiyle \u201culu tarihsel devrimin yaz\u0131ya ge\u00e7mi\u015f kutsal teori ve prati\u011fidir\u201d(13)<\/sup> \u201cKuran Hicaz Kent Barbarl\u0131\u011f\u0131n\u0131n Medeniyet kabuk de\u011fi\u015ftiri\u015finin teoriye ge\u00e7mi\u015f a\u00e7\u0131klan\u0131\u015f\u0131d\u0131r. Ba\u015fka deyi\u015fle, Kom\u00fcn\u2019\u00fcn yukar\u0131 kent a\u015famas\u0131ndayken tarihsel devrim sezileriyle kent kozas\u0131n\u0131 delip medeniyet kelebe\u011fi haline geli\u015finin kutsalla\u015farak ta\u015flara kaz\u0131nm\u0131\u015f: yaz\u0131ya ge\u00e7mi\u015f anayasa: \u015feriat kurallar\u0131d\u0131r.\u201d(14)<\/sup><\/p>\n
Buradan da anla\u015f\u0131l\u0131yor ki, Kuran<\/em> son derece d\u00fcnyevidir. \u0130\u00e7eri\u011fini devrimin, halk\u0131n, hatta \u00f6nc\u00fclerin ihtiya\u00e7lar\u0131 belirler. Bunu g\u00f6rmek o kadar zor de\u011fil, yeter ki kutsalla\u015ft\u0131rma k\u0131l\u0131f\u0131n\u0131n alt\u0131ndaki somut ger\u00e7ekli\u011fi okuyabilecek tarihsel materyalist y\u00f6nteme sahip olal\u0131m. K\u0131v\u0131lc\u0131ml\u0131, Allah-Peygamber-Kitap<\/em>\u2019ta bunu b\u00fcy\u00fck bir ustal\u0131kla yapar.<\/p>\n
Tarihte kazanman\u0131n zorunlulu\u011fu \n<\/em><\/strong>K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n bu \u00f6zg\u00fcn analizlerini \u201cdin (\u0130slam) ile uzla\u015fma\u201d aray\u0131\u015f\u0131 olarak alg\u0131layanlar olmu\u015ftur. Baz\u0131lar\u0131 bu y\u00fczden onu ele\u015ftirmi\u015f, baz\u0131lar\u0131 ise onun fikirlerinin kendi savunduklar\u0131 \u201c\u0130slami sosyalizm\u201d anlay\u0131\u015f\u0131na temel oldu\u011funu savunmu\u015flard\u0131r. Bu iki \u201cK\u0131v\u0131lc\u0131ml\u0131 yorumu\u201d da hatal\u0131d\u0131r.<\/p>\n
Asl\u0131nda K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n eserleri g\u00fcn\u00fcm\u00fcz\u00fcn \u201cdin bezirganlar\u0131\u201dna kar\u015f\u0131 \u00e7ok daha etkili ve sonu\u00e7 al\u0131c\u0131 bir m\u00fccadelenin arg\u00fcmanlar\u0131n\u0131 sunmaktad\u0131r. \u201cAllah\u201d, \u201cMuhammed\u201d, \u201cKuran\u201d laflar\u0131n\u0131 dillerinden d\u00fc\u015f\u00fcrmeyen, emek\u00e7i halk\u0131n inan\u00e7lar\u0131n\u0131 onu kulla\u015ft\u0131rmak ve s\u00f6m\u00fcr\u00fclerinin devam\u0131n\u0131 sa\u011flamak i\u00e7in kullanan, b\u00f6ylece dini metala\u015ft\u0131ran \u201cg\u00fcn\u00fcm\u00fcz\u00fcn Mekkelileri\u201dnin, din tacirlerinin silahlar\u0131n\u0131 ellerinden almaktad\u0131r. Dinci gericilerin foyas\u0131n\u0131 ortaya \u00e7\u0131karmaktad\u0131r.<\/p>\n
S\u0131n\u0131f m\u00fccadelesinin en \u00f6nemli cephelerinden biri tarihtir. Tarihte kazanamayan, gelece\u011fi kazanma olana\u011f\u0131n\u0131 da yitirir. Ata(ana)lar\u0131m\u0131z bunu \u201cGe\u00e7mi\u015fi olmayan\u0131n gelece\u011fi olamaz\u201d diye ifade ederler. Biz gelenek\u00e7i yorumlara izin vermemek i\u00e7in \u015f\u00f6yle s\u00f6yleyelim: Gelece\u011fe s\u0131\u00e7ramak isteyen devrimci, ge\u00e7mi\u015ften kendisine bir s\u0131\u00e7rama tahtas\u0131 bulmak zorundad\u0131r. Tarih alan\u0131ndaki ideolojik m\u00fccadelenin amac\u0131 (ve \u00f6nemi) budur. Tarihteki b\u00fct\u00fcn ileri at\u0131l\u0131mlar miras\u0131m\u0131zd\u0131r ve bu miras ne kadar g\u00fc\u00e7l\u00fc olursa gelece\u011fe uzan\u0131m\u0131m\u0131z da o denli g\u00fc\u00e7l\u00fc, k\u00f6kl\u00fc ve sa\u011flam olacakt\u0131r. \u0130\u015fte K\u0131v\u0131lc\u0131ml\u0131 o denli ba\u015far\u0131l\u0131 bir tarihsel dam\u0131tma i\u015flemi (tarihsel ger\u00e7ekleri ortaya \u00e7\u0131karma i\u015flemi) yapm\u0131\u015ft\u0131r ki, en bizden olmayan gibi g\u00f6r\u00fcneni dahi bizim miras\u0131m\u0131za katm\u0131\u015ft\u0131r. Ger\u00e7ek de budur zaten: Muhammed gibi \u00e7a\u011f a\u00e7an bir devrimcinin, g\u00fcn\u00fcm\u00fcz\u00fcn kar\u015f\u0131 devrimcilerinin, s\u00f6m\u00fcr\u00fcc\u00fclerinin elinde ne i\u015fi var?<\/p>\nDr. Hikmet K\u0131v\u0131lc\u0131ml\u0131, sadece sosyalist saflar\u0131n de\u011fil, Cumhuriyet tarihimizin en \u00f6nde gelen kuramc\u0131lar\u0131ndan, tarih\u00e7ilerinden, toplumbilimcilerinden biridir.<\/figcaption><\/figure>\n
Halk\u0131 d\u00f6n\u00fc\u015ft\u00fcrmenin ustal\u0131kl\u0131 politikalar\u0131 \n<\/em><\/strong>S\u0131n\u0131f m\u00fccadelesinde kritik nokta halk\u0131 kimin kazanaca\u011f\u0131 ve seferber edece\u011fidir. Kar\u015f\u0131t s\u0131n\u0131flar\u0131n \u00f6nc\u00fcleri aras\u0131ndaki bilek g\u00fcre\u015fi tam da bu noktada verilir. Bu m\u00fccadeleyi, s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n temsilcileri k\u00e2h sahip olduklar\u0131 ideolojik hegemonya ara\u00e7lar\u0131n\u0131 da kullan\u0131p ger\u00e7eklerin \u00fczerini \u00f6rterek, \u00e7arp\u0131tarak, k\u00e2h \u00e7\u0131plak zoru devreye sokarak, emek\u00e7i s\u0131n\u0131flar\u0131n temsilcileri ise var g\u00fc\u00e7leriyle ger\u00e7ekleri ortaya \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131p halk\u0131 e\u011fiterek, ikna ederek ve en \u00f6nemlisi halk\u0131n kendi prati\u011fiyle d\u00f6n\u00fc\u015febilmesinin kanallar\u0131n\u0131 yaratarak verirler.<\/p>\n
Din, hakim s\u0131n\u0131flar\u0131n en etkili ideolojik hegemonya ara\u00e7lar\u0131ndan ve toplumumuzun ileri at\u0131l\u0131m\u0131n\u0131n \u00f6n\u00fcndeki en \u00f6nemli ideolojik engellerden biri. \u00d6zg\u00fcn yan\u0131 \u015fu: Salt bir hakim s\u0131n\u0131f arac\u0131 de\u011fil, ayn\u0131 zamanda binlerce y\u0131ld\u0131r \u00e7ok de\u011fi\u015fik bi\u00e7imlerde ortaya \u00e7\u0131km\u0131\u015f, toplumun h\u00fccrelerine s\u0131zm\u0131\u015f k\u00f6kl\u00fc bir d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi; en etkili ideolojik hegemonya arac\u0131 olmas\u0131 da buradan kaynaklan\u0131yor. Dolay\u0131s\u0131yla bu alanda verilecek m\u00fccadele, sadece kar\u015f\u0131tlar aras\u0131ndaki de\u011fil, ayn\u0131 zamanda dostlar aras\u0131ndaki bir m\u00fccadele. Bu iki m\u00fccadele bi\u00e7iminin birbirine kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131n\/ayr\u0131\u015ft\u0131r\u0131lamad\u0131\u011f\u0131n\u0131n \u00f6rnekleri \u00e7oktur. Ya salt kar\u015f\u0131tlar aras\u0131 bir m\u00fccadele olarak ele al\u0131n\u0131p, s\u0131radan halka da ancak s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131f temsilcilerine kar\u015f\u0131 uygulanabilecek tarzda keskin ve sert bir m\u00fccadele veriliyor ve sonu\u00e7ta halk kaybedilerek din bezirganlar\u0131n\u0131n ekme\u011fine ya\u011f s\u00fcr\u00fcl\u00fcyor; ya da salt dostlar aras\u0131ndaki bir m\u00fccadele olarak ele al\u0131n\u0131p, hakim s\u0131n\u0131flar\u0131n temsilcileriyle uzla\u015fman\u0131n, bilimsel d\u00fc\u015f\u00fcnceden tavizler vermenin yolu a\u00e7\u0131l\u0131yor ve sonu\u00e7ta yine din bezirganlar\u0131n\u0131n ekme\u011fine ya\u011f s\u00fcr\u00fcl\u00fcyor.<\/p>\n
Oysa yap\u0131lmas\u0131 gereken, egemenlerin dini ile halk\u0131n inan\u00e7lar\u0131n\u0131 ustal\u0131kla birbirinden ay\u0131racak inceltilmi\u015f politikalar\u0131 ve birbirlerini de etkileyen bu iki t\u00fcr m\u00fccadele alan\u0131na \u00f6zg\u00fc farkl\u0131 y\u00f6ntemleri \u00fcretmek. Birbiriyle didi\u015fti\u011fi kendi k\u00fc\u00e7\u00fck d\u00fcnyas\u0131ndan \u00e7\u0131k\u0131p bir halk hareketine d\u00f6n\u00fc\u015fmeyi hedefleyecek bir Sol ve kendi konu\u015fup\/yaz\u0131p kendi dinledi\u011fi\/okudu\u011fu s\u0131r\u00e7a k\u00f6\u015fklerinden \u00e7\u0131k\u0131p bilimin toplumsalla\u015fmas\u0131 anlam\u0131nda bir ayd\u0131nlanma hareketine destek olacak bir Bilim, bu ustal\u0131\u011f\u0131 g\u00f6stermek zorundad\u0131r.<\/p>\n
\u0130\u015fte K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u00e7al\u0131\u015fmalar\u0131, bu ustal\u0131kl\u0131 ve dam\u0131t\u0131lm\u0131\u015f politikalar\u0131 \u00fcretebilmek i\u00e7in son derece de\u011ferli bir teorik zemin sunuyor. Hem din tacirlerini te\u015fhir ve tecrit etmenin, hem de halk\u0131 kazanman\u0131n ipu\u00e7lar\u0131n\u0131 veriyor. Bu \u00e7al\u0131\u015fmalar\u0131 yaparken K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n amac\u0131 da budur zaten. Ba\u015fta da vurgulad\u0131\u011f\u0131m\u0131z gibi, K\u0131v\u0131lc\u0131ml\u0131 sadece bir tarih\u00e7i ve sosyolog de\u011fil, bir politik liderdir de. Salt bir yorumcu de\u011fil, d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc ve devrimcidir de.<\/p>\n
Turan Dursun 4 Eyl\u00fcl 1990\u2019da karanl\u0131k g\u00fc\u00e7ler taraf\u0131ndan katledildi. Fakat bu hain pusu, ne ilgin\u00e7tir ki, Turan Dursun\u2019un T\u00fcrkiye toplumunun ayd\u0131nlanmas\u0131na yapt\u0131\u011f\u0131 muazzam katk\u0131n\u0131n bir \u00f6d\u00fcl\u00fc gibi durmaktad\u0131r bug\u00fcn. B\u00f6yle olur b\u00fcy\u00fck devrimcilerin \u00f6d\u00fcl\u00fc! Bir g\u00fcn T\u00fcrkiye\u2019nin ayd\u0131nlanma tarihi yaz\u0131lacaksa e\u011fer, Turan Dursun ad\u0131 bu s\u00fcrecin en \u00f6nemli k\u00f6\u015fe ta\u015flar\u0131ndan biri olarak vurgulanacakt\u0131r ku\u015fkusuz.<\/p>\n
Turan Dursun, 80\u2019li y\u0131llar\u0131n ikinci yar\u0131s\u0131nda yazd\u0131\u011f\u0131 makale ve kitaplar\u0131yla T\u00fcrkiye toplumunu etkiledi. Kendine \u00f6zg\u00fc bir \u00e7izgisi vard\u0131 ve bir ak\u0131m yaratt\u0131. Bu \u00e7izginin toplumumuzun ayd\u0131nlanma s\u00fcrecinde ve d\u00fc\u015f\u00fcn hayat\u0131nda nas\u0131l bir yer i\u015fgal etti\u011fi yeteri kadar analiz edilmemi\u015ftir h\u00e2l\u00e2. Oysa Turan Dursun \u00e7ok tart\u0131\u015f\u0131ld\u0131. Ya\u015fam\u0131 boyu m\u00fccadele etti\u011fi dinci gericili\u011fin kalem\u015forlar\u0131n\u0131n de\u011ferlendirmelerini bir kenara b\u0131rak\u0131yoruz. Turan Dursun \u00e7izgisi, bizzat ayd\u0131nlanmac\u0131 ve sosyalist saflarda da \u00e7ok tart\u0131\u015f\u0131lm\u0131\u015f ve farkl\u0131 (hatta birbirine z\u0131t) yakla\u015f\u0131mlar g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Demek ki, \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan on y\u0131llar ge\u00e7mesine kar\u015f\u0131n, hen\u00fcz Turan Dursun\u2019u yerli yerine oturtmaktan uza\u011f\u0131z. Bu durum, Turan Dursun\u2019un u\u011fra\u015ft\u0131\u011f\u0131 sorunun h\u00e2l\u00e2 \u00e7ok s\u0131cak ve politikan\u0131n bir konusu olmas\u0131ndan kaynaklan\u0131yor elbette. Turan Dursun\u2019u tart\u0131\u015f\u0131rken ve onun temsil etti\u011fi \u00e7izgiye ili\u015fkin tutum belirlerken, T\u00fcrkiye\u2019nin ayd\u0131nlanma ve dinci gericilik sorunsal\u0131 kar\u015f\u0131s\u0131ndaki kendi konumumuzu belirliyoruz asl\u0131nda.<\/p>\nTuran Dursun bir din bilginidir ve bir ayd\u0131nlanma sava\u015f\u00e7\u0131s\u0131d\u0131r. Onun kafaya takt\u0131\u011f\u0131 sorun, T\u00fcrkiye toplumunun dinci (\u0130slamc\u0131) gericili\u011fin k\u0131skac\u0131ndan nas\u0131l kurtulaca\u011f\u0131d\u0131r.<\/figcaption><\/figure>\n
\u00d6ncelikle \u015funu vurgulayal\u0131m: Turan Dursun bir din bilginidir ve bir ayd\u0131nlanma sava\u015f\u00e7\u0131s\u0131d\u0131r. Onun kafaya takt\u0131\u011f\u0131 sorun, T\u00fcrkiye toplumunun dinci (\u0130slamc\u0131) gericili\u011fin k\u0131skac\u0131ndan nas\u0131l kurtulaca\u011f\u0131d\u0131r. B\u00fct\u00fcn entelekt\u00fcel \u00e7abas\u0131n\u0131 ve ya\u015fam\u0131n\u0131 bu konudaki ideolojik m\u00fccadeleye odaklam\u0131\u015ft\u0131r. \u0130ddias\u0131 bu \u00e7er\u00e7evededir. Politik bir lider de\u011fildir; kendisi ile yak\u0131n mesai yapm\u0131\u015f bir ki\u015fi olarak biliyorum, politikadan fazla anlad\u0131\u011f\u0131 da s\u00f6ylenemez. T\u00fcrkiye\u2019nin di\u011fer yak\u0131c\u0131 sorunlar\u0131na (\u00f6rne\u011fin K\u00fcrt sorunu, demokrasi sorunu, ba\u011f\u0131ms\u0131zl\u0131k sorunu vb.) ili\u015fkin fazla kafa yormam\u0131\u015ft\u0131r ve bu konularda derinlikli analizlere ve inceltilmi\u015f politik-ideolojik hatlara sahip de\u011fildir. Onun konusu dindir, dinci gericiliktir, ayd\u0131nlanmad\u0131r. Ve bu konuda bir ak\u0131m yaratacak d\u00fczeyde iddia sahibidir. Dolay\u0131s\u0131yla Turan Dursun de\u011ferlendirmesi, onun iddial\u0131 oldu\u011fu konunun \u00e7er\u00e7evesi dahilinde yap\u0131lmal\u0131d\u0131r.<\/p>\n
Turan Dursun\u2019un s\u0131n\u0131fsal konumu \n<\/em><\/strong>Turan Dursun, 1934 y\u0131l\u0131nda Sivas\u2019\u0131n \u015eark\u0131\u015fla il\u00e7esinin G\u00fcm\u00fc\u015ftepe k\u00f6y\u00fcnde yoksul bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya geldi. Babas\u0131 imaml\u0131k yaparak 8 \u00e7ocuklu ailesinin ge\u00e7imini sa\u011flamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131. Kendi ya\u015fam\u0131 hakk\u0131nda yazd\u0131klar\u0131ndan \u00f6\u011frendi\u011fimize g\u00f6re, babas\u0131n\u0131n tek arzusu o\u011flunun b\u00fcy\u00fck bir din \u00e2limi olmas\u0131yd\u0131. \u00c7ocuklu\u011fu ve gen\u00e7li\u011fi yat\u0131l\u0131 din okullar\u0131nda, Kuran kurslar\u0131nda ge\u00e7ti. Resmi bir e\u011fitim almad\u0131. Olgunluk ya\u015flar\u0131nda hocal\u0131k, imaml\u0131k ve m\u00fcft\u00fcl\u00fck yapt\u0131. Bu s\u00fcre\u00e7 i\u00e7inde klasik Arap\u00e7a, g\u00fcn\u00fcm\u00fcz Arap\u00e7as\u0131, K\u00fcrt\u00e7e ve \u00c7erkezceyi \u00f6\u011frendi. Arap\u00e7ay\u0131 ve \u00f6zellikle klasik Arap\u00e7ay\u0131 \u00e7ok iyi bilmesi ve bitmez t\u00fckenmez ara\u015ft\u0131rma ruhu sayesinde \u0130slamiyet\u2019i as\u0131l kaynaklar\u0131ndan okuyarak \u00f6\u011frendi ve yorumlad\u0131. \u0130maml\u0131k ve m\u00fcft\u00fcl\u00fck yaparken s\u00fcrekli \u201ceski k\u00f6ye yeni adetler getirdi\u011fi\u201d (a\u011fa\u00e7 diktirtmek, imamlar\u0131 sinemaya g\u00f6t\u00fcrmek, imamlar i\u00e7in kurslar a\u00e7mak, hastane a\u00e7\u0131lmas\u0131na ve baraj yap\u0131lmas\u0131na \u00f6nayak olmak, Atat\u00fcrk b\u00fcst\u00fcne \u00e7elenk koymak gibi) i\u00e7in gerek a\u011falarla gerekse devletle y\u0131ld\u0131z\u0131 hi\u00e7 bar\u0131\u015fmad\u0131. Dine ili\u015fkin g\u00f6r\u00fc\u015fleri de\u011fi\u015ftikten sonra m\u00fcft\u00fcl\u00fckten ayr\u0131ld\u0131. TRT\u2019de \u00e7al\u0131\u015ft\u0131 ve oradan emekli oldu. \u0130lkokulu ve ortaokulu ileri ya\u015flarda d\u0131\u015far\u0131dan bitirdi. \u00d6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnde liseyi bitirmek \u00fczereydi.<\/p>\nTuran Dursun s\u0131radan insan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmenin ustas\u0131yd\u0131. Onun kafas\u0131 nerede \u00f6r\u00fcmceklenmi\u015f, nerede tak\u0131lm\u0131\u015f, nerede donmu\u015f\u2026 bunu \u00e7ok iyi bilirdi.<\/figcaption><\/figure>\n
Biz onunla hayat\u0131n\u0131n son evresinde 1988-1990 y\u0131llar\u0131 aras\u0131nda tan\u0131\u015ft\u0131k ve 2000\u2019e Do\u011fru<\/em>, Sa\u00e7ak<\/em>, Teori<\/em> dergilerinde birlikte \u00e7al\u0131\u015fma f\u0131rsat\u0131 bulduk. An\u0131msad\u0131\u011f\u0131m\u0131z Turan Dursun son derece al\u00e7akg\u00f6n\u00fcll\u00fc ve emek\u00e7i karakterli bir insand\u0131. Hi\u00e7bir zaman maddi zenginlik ve mevki pe\u015finde ko\u015fmad\u0131. Dergi ile evi aras\u0131nda ge\u00e7en m\u00fctevaz\u0131 bir ya\u015fam\u0131 vard\u0131. Kendini yazmaya ve bilimsel \u00e7al\u0131\u015fmaya hasretmi\u015fti.<\/p>\n
K\u0131sacas\u0131, Turan Dursun yoksul bir k\u00f6yl\u00fc \u00e7ocu\u011fu olarak do\u011fmu\u015f ve hayat\u0131n\u0131n her evresinde bir emek\u00e7i olarak ya\u015fam\u0131\u015ft\u0131r. Ki\u015fili\u011fi de emek\u00e7i s\u0131n\u0131flar\u0131n de\u011ferleriyle \u00f6r\u00fclm\u00fc\u015ft\u00fc.<\/p>\n
Turan Dursun, ayd\u0131nlanman\u0131n ta kendisi \n<\/em><\/strong>Turan Dursun, Anadolu\u2019nun ayd\u0131nlanma s\u00fcrecini bizzat kendi hayat\u0131 i\u00e7inde t\u00fcm keskinli\u011fiyle ya\u015fad\u0131. Ya\u015fam\u0131na yo\u011fun dinsel bir ortamda karanl\u0131klar i\u00e7inde ba\u015flad\u0131, bu karanl\u0131klar\u0131 yara yara ayd\u0131nland\u0131 ve bir ayd\u0131nlanma kahraman\u0131 olarak \u00f6ld\u00fc. Esas olarak d\u0131\u015f etkiyle de\u011fil kendi i\u00e7 dinamikleriyle, sindire sindire olu\u015fmu\u015f bir ayd\u0131nlanmac\u0131l\u0131\u011f\u0131 vard\u0131r Turan Dursun\u2019un. Ald\u0131\u011f\u0131 e\u011fitim onu dinci yapt\u0131, kendi sorgulamalar\u0131 ise ayd\u0131nlanmac\u0131. B\u00fcy\u00fck ayd\u0131nlanma filozoflar\u0131n\u0131 okuyarak ve benimseyerek ayd\u0131nlanmad\u0131; din \u00e2limlerini okuyarak ve sorgulayarak ayd\u0131nland\u0131. \u00c7o\u011fumuzdan fark\u0131 budur. Ayd\u0131nlanma onun ya\u015fam prati\u011fidir, d\u0131\u015far\u0131dan edindi\u011fi bir bilin\u00e7 de\u011fil. Bu nedenle Turan Dursun sadece bir ayd\u0131nlanma savunucusu de\u011fildir; ayd\u0131nlanman\u0131n ta kendisidir, simgesidir. G\u00fcne\u015ften ald\u0131\u011f\u0131 \u0131\u015f\u0131\u011f\u0131 yans\u0131tan bir gezegen de\u011fildi Turan Dursun, g\u00fcne\u015fin kendisiydi. Az bulunurlu\u011fu ve de\u011feri buradan kaynaklan\u0131r. Bu \u00f6zel niteli\u011fi, onun ayd\u0131nlanmac\u0131l\u0131k \u00e7izgisini de belirlemi\u015ftir.<\/p>\n
Halk\u00e7\u0131, devrimci ve \u00f6nc\u00fc \n<\/em><\/strong>\u00c7ok iyi an\u0131ms\u0131yorum: Teori<\/em> dergisinde makalelerini yay\u0131mlad\u0131\u011f\u0131m\u0131zda, okurlar\u0131m\u0131zdan ele\u015ftiri mektuplar\u0131 al\u0131rd\u0131k, \u201cNedir bu, dergiyi cinlerle perilerle doldurdunuz, biz bunlar\u0131 \u00e7oktan a\u015ft\u0131k\u201d diye. Kapal\u0131 devre solculu\u011fun yans\u0131malar\u0131yd\u0131 bu mektuplar. Cinlerle, perilerle, ruhlarla sava\u015fmadan bu toplumun d\u00f6n\u00fc\u015ft\u00fcr\u00fclemeyece\u011fini kendi ya\u015fam prati\u011fiyle kavram\u0131\u015ft\u0131 Turan Dursun ve bunun m\u00fccadelesini vermekteydi. \u00c7o\u011fumuz kendi kafadarlar\u0131m\u0131zla \u201c\u00fcst d\u00fczey\u201d tart\u0131\u015fma yapmay\u0131 \u00e7ok iyi biliriz de, s\u0131radan bir vatanda\u015f\u0131n sordu\u011fu sorular kar\u015f\u0131s\u0131nda \u015fa\u015f\u0131r\u0131r kal\u0131r\u0131z. Bu da bir t\u00fcr cahilliktir. \u00c7ok uzaklardaki y\u0131ld\u0131zlar\u0131n belli belirsiz \u0131\u015f\u0131\u011f\u0131na benzer bu tiplerin ayd\u0131nlanmac\u0131l\u0131\u011f\u0131; o kadar y\u00fcksektedir ki, karanl\u0131k diplerde kalan milyonlara ula\u015famaz. Turan Dursun\u2019un ayd\u0131nlanmac\u0131l\u0131\u011f\u0131 ise yak\u0131c\u0131d\u0131r, G\u00fcne\u015f gibidir, hatta yerin yedi kat dibinden f\u0131\u015fk\u0131ran bir volkan gibidir.<\/p>\n
Turan Dursun en dipteki adam\u0131n sorunuyla bo\u011fu\u015furdu; \u00e7\u00fcnk\u00fc kendisi de en dipten gelmi\u015fti, bo\u011fu\u015fa bo\u011fu\u015fa\u2026 Bu nedenle \u00e7ok etkiliydi. S\u0131radan insan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmenin ustas\u0131yd\u0131. Onun kafas\u0131 nerede \u00f6r\u00fcmceklenmi\u015f, nerede tak\u0131lm\u0131\u015f, nerede donmu\u015f\u2026 bunu \u00e7ok iyi bilirdi. Dinsel dogmalardan kaynaklanan \u00e7eli\u015fkilerini tek tek ortaya \u00e7\u0131kar\u0131r, bunu nas\u0131l a\u015fabilece\u011fini g\u00f6sterirdi. Dinin b\u00fct\u00fcn \u00e7eli\u015fkilerini bizzat ya\u015fad\u0131\u011f\u0131 i\u00e7in bu \u00e7eli\u015fkilerden \u00e7\u0131k\u0131\u015f yolunu da en iyi bilen insand\u0131. \u00c7o\u011fumuz bu y\u00f6ntemi bilmedi\u011fimizden, yapt\u0131\u011f\u0131 tart\u0131\u015fmalar\u0131 gereksiz g\u00f6r\u00fcrd\u00fck; ama o hedefi tam 12\u2019den vururdu. Zaten bu y\u00fczden hedef al\u0131nd\u0131.<\/p>\n
\u201cHalk\u00e7\u0131 \u00e7izgi\u201dyi en iyi uygulayan devrimcilerden biri olarak kabul edilmelidir Turan Dursun. Halk\u00e7\u0131l\u0131k halk\u0131n gerilikleriyle uzla\u015fmak de\u011fildir; onun ad\u0131 pop\u00fclizmdir. Turan Dursun, dinsel gericili\u011fe kar\u015f\u0131 tavizsizdi; en ufak geri ad\u0131m\u0131, uzla\u015fmay\u0131 sert bir bi\u00e7imde ele\u015ftirirdi. Halk\u00e7\u0131l\u0131k, halk\u0131 d\u00f6n\u00fc\u015ft\u00fcrmenin, ayd\u0131nlatman\u0131n en etkili yolunu bulmak, halka \u00f6nc\u00fcl\u00fck etmek, yol g\u00f6stermek demektir. Toplumu de\u011fi\u015ftirmek diye bir derde sahip olmak demektir. K\u0131sacas\u0131 Turan Dursun ne halk kuyruk\u00e7ulu\u011fu yapt\u0131 ne de halk\u0131n \u00e7ok uzaklar\u0131ndan ona elbise bi\u00e7en salon ayd\u0131nlanmac\u0131l\u0131\u011f\u0131. \u00d6nc\u00fc ve devrimci bir \u00e7izgi izledi.<\/p>\n
Bilimsel niteli\u011fi \n<\/em><\/strong>Turan Dursun\u2019un en de\u011ferli niteliklerinden biri u\u011fra\u015ft\u0131\u011f\u0131 konuyu \u00e7ok iyi bilmesi ve b\u00fct\u00fcn boyutlar\u0131yla tan\u0131mas\u0131d\u0131r. Dinsel d\u00fc\u015f\u00fcncenin bu tavizsiz ele\u015ftiricisi, ayn\u0131 zamanda Cumhuriyet tarihinin en b\u00fcy\u00fck din bilginidir de. Ba\u015fta \u0130slamc\u0131lar olmak \u00fczere b\u00fct\u00fcn T\u00fcrkiye\u2019ye \u201cdin\u201di \u00f6\u011fretti. Yazd\u0131\u011f\u0131 Kuran Ansiklopedisi<\/em>, de\u011fme dincinin harc\u0131 de\u011fildir. \u0130slam\u2019\u0131n b\u00fct\u00fcn kaynaklar\u0131na, \u0130slamc\u0131 d\u00fc\u015f\u00fcn\u00fcrlerden \u00e7ok daha fazla vak\u0131ft\u0131. Hepsini tart\u0131\u015fmaya \u00e7a\u011f\u0131rm\u0131\u015ft\u0131; bir teki bile cesaret edip gelemedi. Makale ve kitaplar\u0131nda \u201ckafadan atma\u201d veya \u201ca\u015f\u0131r\u0131 yorum\u201d denebilecek hi\u00e7bir nokta yoktur. Yazd\u0131\u011f\u0131 her c\u00fcmle, Kuran<\/em>\u2019a, peygamber hadislerine ve \u0130slami \u00e7evrelerce itibar sahibi olan din bilginlerine dayal\u0131d\u0131r. Bu nedenle onunla tart\u0131\u015fmaktan \u00e7ekindiler ve \u00e7a\u011f\u0131rd\u0131\u011f\u0131 \u201cminder\u201de \u00e7\u0131kamad\u0131lar. \u00c7\u00fcnk\u00fc \u0130slamc\u0131lar\u0131n kendi uzmanl\u0131k alanlar\u0131 sayd\u0131klar\u0131 b\u00fct\u00fcn din k\u00fclliyat\u0131n\u0131 onlardan \u00e7ok daha iyi biliyordu ve onlardan farkl\u0131 olarak -kafas\u0131ndaki \u00f6r\u00fcmcek a\u011flar\u0131n\u0131 y\u0131rt\u0131p att\u0131\u011f\u0131 i\u00e7in- bu k\u00fclliyat\u0131 akl\u0131n s\u00fczgecinden de ge\u00e7irebiliyordu.<\/p>\nTuran Dursun\u2019un an\u0131t eseri \u201cKuran Ansiklopedisi\u201d (Kaynak Yay\u0131nlar\u0131). Ne yaz\u0131k ki tamamlayamadan katledildi.<\/figcaption><\/figure>\n
Turan Dursun sadece bir bilimci de\u011fildi, ayn\u0131 zamanda militand\u0131. Yaz\u0131lar\u0131 okundu\u011fu zaman bu niteli\u011fi \u00e7ok net anla\u015f\u0131l\u0131r. Akademik kariyer i\u00e7in yazmad\u0131, m\u00fccadele i\u00e7in yazd\u0131. Makaleleri, tart\u0131\u015f\u0131lmaz bilimselli\u011finin yan\u0131 s\u0131ra, birer devrimci bildiri gibidir. Bu da \u00fclkemiz ayd\u0131nlar\u0131 aras\u0131nda \u00e7ok az bulunan bir \u00f6zellik. Ele ald\u0131\u011f\u0131 konuyu t\u00fcm bilimsel \u00f6l\u00e7\u00fctleri yerine getirerek ve devrimci bir \u00fcslupla yazabilmek. Turan Dursun\u2019u okudu\u011funuz zaman sadece \u00f6\u011frenmezsiniz, de\u011fi\u015firsiniz de. Yazd\u0131klar\u0131n\u0131n baz\u0131 ki\u015filer taraf\u0131ndan rahats\u0131z edici bulunmas\u0131 bundan olsa gerek. Do\u011frudur, rahats\u0131z ederdi, rahat bozard\u0131 Turan Dursun\u2019un yaz\u0131lar\u0131, b\u00fct\u00fcn devrimci bildiriler gibi.<\/p>\n
\u0130nsan ger\u00e7ekten \u015fa\u015f\u0131r\u0131yor; Anadolu\u2019nun en karanl\u0131k ve \u00fccra k\u00f6\u015felerinin birinden, hi\u00e7bir resmi ve akademik e\u011fitim almadan, nas\u0131l b\u00f6yle ayd\u0131nl\u0131k bir beyin ve komple bir entelekt\u00fcel \u00e7\u0131kabiliyor diye. Demek ki T\u00fcrkiye\u2019mizin b\u00f6yle umut verici bir ger\u00e7e\u011fi de var. Devrimci d\u00f6nemlerin bir \u00f6zelli\u011fidir, en diptekini en y\u00fckse\u011fe \u00e7\u0131karan kanallar\u0131n a\u00e7\u0131lmas\u0131. Demek ki bunca tahribata ra\u011fmen h\u00e2l\u00e2 kurumam\u0131\u015f \u00fclkemizin bu damarlar\u0131. Turan Dursun ger\u00e7e\u011fi, bir b\u00fcy\u00fck umudun simgesidir bu anlamda, t\u00fcm karamsarlara inat\u2026<\/p>\n
T\u00fcrkiyeli, Do\u011fulu ve evrensel \n<\/em><\/strong>G\u00fcn\u00fcm\u00fcz T\u00fcrkiye ayd\u0131n\u0131n\u0131n \u00e7o\u011funlu\u011fu, ayd\u0131nlanmay\u0131 Bat\u0131l\u0131 b\u00fcy\u00fck filozoflar\u0131n eserlerini okuyarak \u00f6\u011frenmi\u015ftir; hatta sosyalizmi de \u00f6yle\u2026 Bu nedenle evrensel yan\u0131 g\u00fc\u00e7l\u00fcd\u00fcr belki ama, yerel yan\u0131 g\u00fcd\u00fck kalm\u0131\u015ft\u0131r. Temeli sa\u011flam olmayan bir g\u00f6kdelene benzer. Bu y\u00fczden en ufak r\u00fczg\u00e2rda -hele Bat\u0131\u2019dan esiyorsa- sallanmaya ba\u015flar. Ait oldu\u011fu co\u011frafyan\u0131n maddesiyle hemhal olmakta da s\u0131k\u0131nt\u0131l\u0131d\u0131r. Kendi halk\u0131na kar\u015f\u0131 tepeden bakmaya meyillidir de Bat\u0131l\u0131n\u0131n kar\u015f\u0131s\u0131nda boynu e\u011fiktir. Bu a\u015fa\u011f\u0131l\u0131k duygusuna kap\u0131lmam\u0131\u015f ama direni\u015fini ayd\u0131n \u00f6l\u00e7\u00fctleri \u00e7er\u00e7evesinde g\u00f6steremeyen s\u0131radan halktan ise utan\u0131r ve hor g\u00f6r\u00fcr. Gerek halka tepeden bakan ve salt \u00f6\u011fretmenlik taslayan ayd\u0131n despotizmi, gerekse \u201cayd\u0131n y\u0131l\u0131\u015f\u0131kl\u0131\u011f\u0131\u201d diyebilece\u011fimiz pop\u00fclizm, hep bu \u201ck\u00f6k sorunu\u201dndan kaynaklan\u0131r. Ezilen d\u00fcnya ayd\u0131n\u0131n\u0131n zaaf\u0131d\u0131r bu ve hepimizde derece derece bulunur. Bu nedenle T\u00fcrkiye ayd\u0131nlar\u0131 aras\u0131nda \u00f6nce ayd\u0131nlanmac\u0131 ve solcu olup sonra muhafazak\u00e2rl\u0131\u011fa ve sa\u011fc\u0131l\u0131\u011fa meyledenlere (k\u0131sacas\u0131 d\u00f6nenlere) \u00e7ok rastlan\u0131r. Ama tersine pek rastlanmaz.<\/p>\n
Turan Dursun ise farkl\u0131 bir ayd\u0131n tipiydi. Temeldeki d\u00fc\u015f\u00fcnsel beslenme kaynaklar\u0131, Anadolu\u2019nun, Ortado\u011fu\u2019nun y\u00fczy\u0131llar\u0131n i\u00e7inden ak\u0131p gelmi\u015f d\u00fc\u015f\u00fcn birikimiydi. En koyusundan muhafazak\u00e2rl\u0131k ve dincilik de vard\u0131r bu birikimin i\u00e7inde, buna kar\u015f\u0131 ele\u015ftiri ve isyan da. Bu birikimi edindi, sorgulad\u0131, dam\u0131tt\u0131 ve b\u00f6yle ayd\u0131nland\u0131. Turan Dursun, bu sa\u011flam temelin \u00fczerine bir ta\u00e7 gibi koymu\u015ftur Bat\u0131 ayd\u0131nlanmas\u0131n\u0131n yaratt\u0131\u011f\u0131 b\u00fcy\u00fck d\u00fc\u015f\u00fcnceleri. Yerellikten evrenselli\u011fe do\u011fru bir hat izlemi\u015ftir Turan Dursun\u2019un d\u00fc\u015f\u00fcnsel ser\u00fcveni. Dolay\u0131s\u0131yla evrenselli\u011fi de sa\u011flamd\u0131r.<\/p>\n
\u0130slami gericilikle sava\u015ft\u0131\u011f\u0131 i\u00e7in (ve Bat\u0131c\u0131l\u0131ktan yo\u011fun olarak etkilenenlerin de bulundu\u011fu genel ayd\u0131nlanma saflar\u0131nda yer ald\u0131\u011f\u0131ndan) zaman zaman Turan Dursun\u2019u \u201cBat\u0131c\u0131l\u0131kla\u201d ele\u015ftirenler olmu\u015ftur. Bundan daha haks\u0131z bir ele\u015ftiri olamaz! Aksine tam bir Do\u011fu bilginiydi Turan Dursun. 20. y\u00fczy\u0131l\u0131n \u0130bn R\u00fc\u015fd\u2019\u00fc, \u0130bn Haldun\u2019u diyebiliriz (tabii ki Gazzali\u2019si de\u011fil). \u00dcst\u00fcne bir de 20. y\u00fczy\u0131l\u0131n Voltaire\u2019ini, J. Meslier\u2019sini, Feuerbach\u2019\u0131n\u0131 koyun. (Peki, 20. y\u00fczy\u0131l\u0131n Marx\u2019\u0131? Ona birazdan de\u011finece\u011fiz.)<\/p>\n
Emek\u00e7i ayd\u0131nlanmas\u0131n\u0131n adam\u0131 \n<\/em><\/strong>T\u00fcrkiye\u2019nin 150 y\u0131ll\u0131k bir ayd\u0131nlanma birikimi var. Daha sosyolojik bir ifadeyle demokratik devrim birikimi de diyebiliriz. Osmanl\u0131\u2019n\u0131n son d\u00f6neminde \u00e7\u00fcr\u00fcm\u00fc\u015f feodalizme ve istibdada kar\u015f\u0131 m\u00fccadeleyle ba\u015flayan bu s\u00fcre\u00e7, Kurtulu\u015f Sava\u015f\u0131 ve Cumhuriyet devrimleriyle b\u00fcy\u00fck bir ayd\u0131nlanma at\u0131l\u0131m\u0131na d\u00f6n\u00fc\u015ft\u00fc. Fakat 1940\u2019lardan itibaren bu at\u0131l\u0131m\u0131n duralad\u0131\u011f\u0131n\u0131, devrimci barutunu t\u00fcketti\u011fini, giderek dondu\u011funu g\u00f6r\u00fcyoruz. Nedenleri bu yaz\u0131n\u0131n konusu de\u011fil ama \u015fu kadar\u0131n\u0131 s\u00f6yleyelim: K\u00f6kl\u00fc bir toprak devriminin yap\u0131lamad\u0131\u011f\u0131, orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131n\u0131n s\u00fcp\u00fcr\u00fclemedi\u011fi ko\u015fullarda T\u00fcrkiye\u2019nin zay\u0131f ve i\u015fbirlik\u00e7i burjuvazisinden ayd\u0131nlanma r\u00fczg\u00e2r\u0131n\u0131 estirmeye devam etmesi zaten beklenemezdi. 1965\u2019lerden itibaren ise farkl\u0131 bir demokratik devrim ve ayd\u0131nlanma ak\u0131m\u0131n\u0131n do\u011fdu\u011funu g\u00f6r\u00fcyoruz: Emek\u00e7i s\u0131n\u0131flara dayanan, daha k\u00f6ktenci, toplumcu, sosyalizan bir ayd\u0131nlanmac\u0131l\u0131k.<\/p>\n
Bu s\u00fcre\u00e7 g\u00fcn\u00fcm\u00fcze iki farkl\u0131 ayd\u0131nlanma ak\u0131m\u0131n\u0131 miras b\u0131rakm\u0131\u015ft\u0131r. Birincisi, halktan kopuk, hatta halk\u0131n \u201cgerili\u011fi\u201dnden i\u011frenen, elitist, tepeden inmeci, Bat\u0131c\u0131, ilerlemenin tek yolunun kapitalist-emperyalist d\u00fcnya sistemi ile b\u00fct\u00fcnle\u015fmekten ge\u00e7ti\u011fini savunan, emek\u00e7ilere ve onlar\u0131n temsilcilerine kar\u015f\u0131 dinci gericilikle uzla\u015fan, bu dincilik palazland\u0131\u011f\u0131nda ve iktidar talep etti\u011finde ise ortal\u0131\u011f\u0131 yaygaraya verip devletten ve ordudan medet uman burjuva \u201cayd\u0131nlanmac\u0131l\u0131\u011f\u0131\u201d. \u0130kincisi ise, ayd\u0131nlanman\u0131n bir devrim meselesi oldu\u011funu savunan, orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131n\u0131n k\u00f6kten tasfiyesini hedefleyen, ba\u015fta i\u015f\u00e7i s\u0131n\u0131f\u0131 olmak \u00fczere emek\u00e7i s\u0131n\u0131flara dayanan, yurtsever, anti-emperyalist, halk\u00e7\u0131, devrimci ve sosyalist (kapitalist ili\u015fkilerin de tasfiyesini savunan) bir ayd\u0131nlanmac\u0131l\u0131k; k\u0131sacas\u0131 emek\u00e7i ayd\u0131nlanmac\u0131l\u0131\u011f\u0131.<\/p>\nTuran Dursun akademik kariyer i\u00e7in yazmad\u0131, m\u00fccadele i\u00e7in yazd\u0131. Makaleleri, tart\u0131\u015f\u0131lmaz bilimselli\u011finin yan\u0131 s\u0131ra, birer devrimci bildiri gibidir.<\/figcaption><\/figure>\n
Birinciler, T\u00fcrkiye\u2019nin yak\u0131n ge\u00e7mi\u015findeki ayd\u0131nlanma at\u0131l\u0131mlar\u0131n\u0131n devrimci \u00f6z\u00fcn\u00fc unutturmaya \u00e7al\u0131\u015f\u0131rken; ikinciler, bu devrimci mirasa sahip \u00e7\u0131karlar ve daha da ileri ta\u015f\u0131may\u0131 hedeflerler. Birinciler, devletin \u201claik\u201d kalmas\u0131yla yetinip halk\u0131 dinci gericili\u011fin a\u011flar\u0131na terk ederken (hatta bundan \u00e7\u0131kar umarken); ikinciler, halk\u0131n kendi prati\u011fiyle d\u00f6n\u00fc\u015f\u00fcm\u00fcne dayal\u0131 k\u00f6ktenci ve devrimci bir ayd\u0131nlanmay\u0131 savunurlar ve dinci gericili\u011fe kar\u015f\u0131 tavizsiz bir m\u00fccadele verirler.<\/p>\n
Turan Dursun, yukar\u0131da anlatt\u0131\u011f\u0131m\u0131z b\u00fct\u00fcn niteliklerinden de anla\u015f\u0131laca\u011f\u0131 gibi, emek\u00e7i ayd\u0131nlanmas\u0131n\u0131n adam\u0131d\u0131r.<\/p>\n
Turan Dursun\u2019lar neden ortaya \u00e7\u0131k\u0131yor? \n<\/em><\/strong>Turan Dursun\u2019lar, orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131n\u0131 tasfiye etmeyi hedefleyen demokratik devrim s\u00fcrecinin \u00fcr\u00fcn\u00fcd\u00fcr. D\u00fcnyan\u0131n her taraf\u0131nda bu s\u00fcrece giren toplumlar, aristokrasinin temel ideolojisi olan dinsel d\u00fc\u015f\u00fcn\u00fc\u015fle kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015f ve Turan Dursun\u2019lar \u00e7\u0131karm\u0131\u015flard\u0131r. Demokratik devrimlerini geri d\u00f6n\u00fclmez bi\u00e7imde ger\u00e7ekle\u015ftiren ve aristokrasiyi kal\u0131nt\u0131lar\u0131 ile birlikte tasfiye eden toplumlarda art\u0131k bir Turan Dursun\u2019a gerek kalmaz. O toplumlar i\u00e7in din, yak\u0131c\u0131 bir m\u00fccadele konusu olmaktan \u00e7\u0131kar, esas olarak bir tarih ve sosyoloji tart\u0131\u015fmas\u0131 d\u00fczeyinde ele al\u0131n\u0131r. \u00d6rne\u011fin art\u0131k Fransa\u2019da bir Voltaire veya Almanya\u2019da bir Feuerbach \u00e7\u0131kmaz.<\/p>\n
Fakat T\u00fcrkiye hen\u00fcz demokratik devrimini tamamlam\u0131\u015f, orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131n\u0131 tasfiye etmi\u015f, bunlar\u0131 tarihin konusu yapm\u0131\u015f bir toplum de\u011fil. Halk\u0131n b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu h\u00e2l\u00e2 tarikatlar\u0131n, a\u015firet ili\u015fkilerinin karanl\u0131\u011f\u0131 i\u00e7inde ya\u015f\u0131yor ve kul ideolojisini a\u015fm\u0131\u015f de\u011fil. Kuran kurslar\u0131 ve ihtiyac\u0131n \u00e7ok \u00f6tesindeki imam hatipler h\u00e2l\u00e2 y\u00fcz binlerce \u00e7ocu\u011fumuzun beynine \u00f6r\u00fcmcek a\u011flar\u0131 sarmaya devam ediyor. \u0130slami gericili\u011fi ana tema olarak kullanan siyasal odaklar iktidar talep edebiliyor ve iktidara gelebiliyor. 50 y\u0131ld\u0131r iktidara gelen b\u00fct\u00fcn sa\u011f h\u00fck\u00fcmetler ve askeri darbe h\u00fck\u00fcmetleri iktidarlar\u0131n\u0131 orta\u00e7a\u011f kal\u0131nt\u0131s\u0131 kurumlarla uzla\u015farak koruyabiliyor ve dinsel gericili\u011fi ba\u015fat ideolojik hegemonya arac\u0131 olarak kullan\u0131yorlar. H\u00e2l\u00e2 yarat\u0131l\u0131\u015f \u201cteorisi\u201d mi evrim kuram\u0131 m\u0131 do\u011fru diye tart\u0131\u015f\u0131yoruz ve bu yak\u0131c\u0131 bir tart\u0131\u015fma. Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f ve bilimsel y\u00f6ntem h\u00e2l\u00e2 toplumsalla\u015fabilmi\u015f de\u011fil ve halk\u0131m\u0131z\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu dinsel, hatta sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin etkisi alt\u0131nda. K\u0131sacas\u0131 dinsel gericilik, toplumun ilerlemesi \u00f6n\u00fcnde h\u00e2l\u00e2 b\u00fcy\u00fck bir engel.<\/p>\n
Tabii ki 150 y\u0131l \u00f6ncesi gibi de\u011fildir T\u00fcrkiye toplumu; epey yol al\u0131nd\u0131. T\u00fcrkiye art\u0131k kapitalist bir \u00fclke. Fakat bu kapitalizm, ilerici burjuvaziler \u00f6nc\u00fcl\u00fc\u011f\u00fcnde demokratik devrimlerini tamamlayarak kendi i\u00e7 dinami\u011fiyle geli\u015fmi\u015f bir kapitalizm de\u011fil, orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131yla uzla\u015fan, i\u00e7 i\u00e7e ge\u00e7en, \u00e7arp\u0131k ve d\u0131\u015fa ba\u011f\u0131ml\u0131 bir kapitalizm.<\/p>\n
\u0130\u015fte Turan Dursun\u2019lar bu zeminde ortaya \u00e7\u0131k\u0131yor ve yak\u0131c\u0131 bir ihtiyaca yan\u0131t veriyorlar. Bu nedenle bu kadar etkililer ve bu nedenle bu kadar tehdit alt\u0131ndalar. Kanl\u0131 Pazar\u2019lar\u0131, Mara\u015f katliamlar\u0131n\u0131, Sivas yang\u0131nlar\u0131n\u0131 daha d\u00fcn ya\u015fayan bir toplumun ilericilerinin, sosyalistlerinin, dini salt bir tarih tart\u0131\u015fmas\u0131 olarak ele alma l\u00fcksleri yoktur, aksine Turan Dursun\u2019lara, Aziz Nesin\u2019lere ihtiya\u00e7lar\u0131 vard\u0131r.<\/p>\n
Turan Dursun\u2019daki ger\u00e7ek a\u015fk\u0131 \n<\/em><\/strong>Turan Dursun en iyi bildi\u011fi konuyu halka anlatt\u0131: Dini, \u0130slam\u2019\u0131. Halk\u0131n inand\u0131\u011f\u0131 ve vecibelerini yerine getirdi\u011fi dinin ne oldu\u011funu, tarihini, Kuran<\/em>\u2019da yaz\u0131lanlar\u0131n ne anlama geldi\u011fini, k\u00f6kenini ortaya \u00e7\u0131kard\u0131. Ve bunu son derece bilimsel bir y\u00f6ntemle, s\u00f6yledi\u011fi her c\u00fcmlenin kayna\u011f\u0131n\u0131 g\u00f6stererek, \u00f6zellikle kimsenin itiraz edemeyece\u011fi birinci elden ve itibarl\u0131 dinsel kaynaklara dayanarak yapt\u0131. Turan Dursun\u2019un yaz\u0131lar\u0131nda a\u015f\u0131r\u0131 ve zorlay\u0131c\u0131 yorumlar, \u00e7\u0131karsamalar yoktur, hatta pek yorum da yoktur. Ger\u00e7ek neyse, onu ortaya koydu.<\/p>\n
Ger\u00e7eklerin ortaya serilmesi neye yol a\u00e7t\u0131? Kuran<\/em> dahil b\u00fct\u00fcn dinsel metinlerde yaz\u0131lanlar\u0131n, peygamber dahil b\u00fct\u00fcn din ileri gelenlerinin ya\u015famlar\u0131n\u0131n ve yap\u0131p ettiklerinin tanr\u0131sal, kutsal ve mucizevi de\u011fil, tarihsel ve mek\u00e2nsal olduklar\u0131 kan\u0131tland\u0131.<\/p>\nTuran Dursun\u2019un \u201cDin Bu\u201d adl\u0131 eseri (Kaynak Yay\u0131nlar\u0131).<\/figcaption><\/figure>\n
Dinsel metinlerin ve ki\u015filiklerin tarihsel ve mek\u00e2nsal olduklar\u0131n\u0131n (yani bilimin, tarihin, sosyolojinin, psikolojinin konusu olduklar\u0131n\u0131n) kan\u0131tlanmas\u0131 iki ger\u00e7e\u011fi ortaya serdi: Birincisi, Kuran<\/em>\u2019\u0131n yaz\u0131l\u0131\u015f s\u00fcreci ve Peygamber\u2019in ya\u015fam\u0131 dahil b\u00fct\u00fcn dinsel s\u00fcre\u00e7lerde farkl\u0131 evrelerde farkl\u0131 noktalara vurgu yap\u0131ld\u0131\u011f\u0131, hatta birbirine ters uygulamalar\u0131n bulundu\u011fu ger\u00e7e\u011fi. Bu s\u00fcre\u00e7lerin tarihsel ve mek\u00e2nsal oldu\u011funu d\u00fc\u015f\u00fcnenler i\u00e7in bu durum son derece ola\u011fand\u0131r. Bir siyasal ak\u0131m muhalefetteyken ba\u015fka taktik ve stratejiler izler, ba\u015fka vurgular yapar, iktidardayken ba\u015fka. Fakat bu s\u00fcre\u00e7lerde yaz\u0131lan ve yap\u0131lanlar\u0131n tanr\u0131sal, kutsal, de\u011fi\u015fmez, tart\u0131\u015f\u0131lmaz oldu\u011funu d\u00fc\u015f\u00fcnenler do\u011fal olarak a\u015f\u0131lmaz \u00e7eli\u015fkiler i\u00e7ine d\u00fc\u015feceklerdir. \u0130\u015fte Turan Dursun b\u00fct\u00fcn bu \u00e7eli\u015fkileri bir bir g\u00f6sterdi; yorumla de\u011fil, bizzat o yaz\u0131lanlara ve yap\u0131lanlara at\u0131f yaparak.<\/p>\n
\u0130kincisi, 1500 sene \u00f6nce yaz\u0131lanlar\u0131n ve yap\u0131lanlar\u0131n y\u00fczy\u0131llar sonra de\u011fi\u015fmez ve tart\u0131\u015f\u0131lmaz bi\u00e7imde yaz\u0131l\u0131p yap\u0131lmaya devam edilmesinin a\u015f\u0131lmaz zorlamalara ve sa\u00e7mal\u0131klara yol a\u00e7aca\u011f\u0131 ger\u00e7e\u011fi. Hangimiz k\u00f6le olmak ister? Hangimiz k\u0131z\u0131n\u0131n cariye olmas\u0131na raz\u0131 olur? Hangimiz 8 ya\u015f\u0131ndaki k\u0131z\u0131n\u0131 kocaya verir? H\u0131rs\u0131z\u0131n elini kesmenin, zina eden kad\u0131n\u0131 recm etmenin, 4 kad\u0131nla evlenmenin vb. g\u00fcn\u00fcm\u00fcz \u00e7a\u011fda\u015f hukukunda yeri var m\u0131d\u0131r? D\u00fcnyan\u0131n d\u00fcz oldu\u011funu, 7 g\u00fcnde yarat\u0131ld\u0131\u011f\u0131n\u0131, kad\u0131n\u0131n erke\u011fin kaburga kemi\u011finden yarat\u0131ld\u0131\u011f\u0131n\u0131 vb. savunanlara bug\u00fcn ne denir? B\u00fct\u00fcn bunlar kutsal kitaplarda var. Yaz\u0131ld\u0131klar\u0131 ve yap\u0131ld\u0131klar\u0131 d\u00f6nemin sosyal ve d\u00fc\u015f\u00fcnsel d\u00fczeyini yans\u0131t\u0131rlar do\u011fal olarak. Fakat g\u00fcn\u00fcm\u00fczde savunulabilir taraflar\u0131 var m\u0131d\u0131r? \u0130\u015fte Turan Dursun, dincilerin bu a\u015f\u0131lmaz \u00e7eli\u015fkilerini de tek tek ortaya serdi; yine onlar\u0131n kaynaklar\u0131na at\u0131f yaparak.<\/p>\n
K\u0131sacas\u0131 Turan Dursun bilim yapt\u0131. Galileo ile ayn\u0131 y\u00f6ntemi kulland\u0131: \u201cBana inanm\u0131yorsan\u0131z gelin teleskoptan bak\u0131n, kendi g\u00f6zlerinizle g\u00f6r\u00fcn, D\u00fcnya d\u00f6n\u00fcyor!\u201d Turan Dursun\u2019a k\u0131zacaksak, Galileo\u2019ya da k\u0131zmam\u0131z laz\u0131m. Zaten Galileo\u2019ya k\u0131zanlar Turan Dursun\u2019a da k\u0131zd\u0131 ve onu katletti. Ama ne yaz\u0131k ki arada 400 y\u0131l fark var!<\/p>\n
\u201cNeden dinle bu kadar u\u011fra\u015f\u0131yorsun?\u201d ele\u015ftirisi \n<\/em><\/strong>Turan Dursun bir biliminsan\u0131yd\u0131. Alan\u0131 dindi, yani bir din bilginiydi. Bir teorik matematik\u00e7iyi \u201cNeden yat\u0131p kalk\u0131p denklemlerle u\u011fra\u015f\u0131yorsun?\u201d diye yermek ne kadar anlams\u0131zsa, Turan Dursun\u2019u da \u201cNeden dinle u\u011fra\u015f\u0131yorsun?\u201d diye ele\u015ftirmek o kadar anlams\u0131zd\u0131r. Bilimcinin ula\u015ft\u0131\u011f\u0131 sonu\u00e7lar\u0131 bilimsel olarak tart\u0131\u015f\u0131rs\u0131n\u0131z, yanl\u0131\u015flar\u0131 ve eksikleri varsa ortaya koyars\u0131n\u0131z; ama u\u011fra\u015f\u0131na yasak getiremezsiniz.<\/p>\n
Tabii Turan Dursun\u2019un se\u00e7ti\u011fi alan, matematik\u00e7inin se\u00e7ti\u011fi alandan \u00e7ok daha yak\u0131c\u0131 ve politikti. Fakat bunu d\u00fc\u015f\u00fcnmesi gerekenler politikac\u0131lard\u0131r. Turan Dursun politikac\u0131 de\u011fildi; o u\u011fra\u015ft\u0131\u011f\u0131 alan\u0131n ger\u00e7eklerinin pe\u015findeydi. Politikac\u0131, bilimcinin ula\u015ft\u0131\u011f\u0131 ger\u00e7ekleri politikas\u0131n\u0131n malzemesi yapar veya yapmaz, bu onun bilece\u011fi i\u015ftir. Politika ile bilim aras\u0131nda b\u00f6yle bir fark vard\u0131r. Bilimci ula\u015ft\u0131\u011f\u0131 ger\u00e7e\u011fi, yapt\u0131\u011f\u0131 bulu\u015fu, ko\u015fullar ne olursa olsun s\u00f6ylemek ile y\u00fck\u00fcml\u00fcd\u00fcr. Politikac\u0131 ise bu ger\u00e7e\u011fi ne zaman vurgulay\u0131p ne zaman vurgulamamas\u0131 gerekti\u011fini tartma \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahiptir. Fakat politikac\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn de s\u0131n\u0131rlar\u0131 vard\u0131r. Bilimin ula\u015ft\u0131\u011f\u0131 ger\u00e7ekleri dikkate almadan veya onlara z\u0131t politikalar \u00fcretirse, kendisine, \u00f6rg\u00fct\u00fcne ve topluma zarar verir.<\/p>\n
Turan Dursun halk\u0131 rencide etti mi? \n<\/em><\/strong>Turan Dursun\u2019un yaz\u0131lar\u0131nda dine hakaret eden, halk\u0131n inan\u00e7lar\u0131yla dalga ge\u00e7en tek bir sat\u0131r bile bulunamaz. Zaten hakaret, a\u015fa\u011f\u0131lama, alay gibi y\u00f6ntemlerin onun \u00fcslubunda yeri yoktur. Sert yazar, ta\u015f\u0131 gedi\u011fine koyar, tavizsizdir, s\u00f6z\u00fcn\u00fc sak\u0131nmaz, polemik\u00e7idir, yeri geldi\u011finde mizah unsurunu da kullan\u0131r; ama bilimsellikten bir milim bile sapmaz.<\/p>\n
Turan Dursun b\u00fct\u00fcn yaz\u0131lar\u0131n\u0131 din bezirg\u00e2nlar\u0131na, dini kullanarak halk\u0131 g\u00fctmek isteyenlere kar\u015f\u0131 yazd\u0131; emek\u00e7i halk ile hi\u00e7bir sorunu yoktu. Halk\u0131n inan\u00e7lar\u0131na kar\u015f\u0131 de\u011fil, egemenlerin dinine kar\u015f\u0131 m\u00fccadele etti. Namaz k\u0131lanla, oru\u00e7 tutanla, dua edenle bir derdi yoktu; ama namaz\u0131n, orucun, duan\u0131n ne oldu\u011funu, k\u00f6kenini bilimsel olarak inceledi ve yazd\u0131.<\/p>\nTuran Dursun\u2019un b\u00fcy\u00fck yap\u0131tlar\u0131na sosyalistler sahip \u00e7\u0131kt\u0131. Ve bu d\u00fczen onu katletti!<\/figcaption><\/figure>\n
Turan Dursun halk\u0131 rencide etti mi? \u201cRencide etmek\u201d deyiminin s\u00f6zl\u00fck kar\u015f\u0131l\u0131\u011f\u0131: \u201cincitmek, kalbini k\u0131rmak\u201d. Kar\u015f\u0131n\u0131zdaki size haks\u0131zl\u0131k yaparsa, ger\u00e7e\u011fi tersy\u00fcz ederse, kand\u0131r\u0131rsa, hakaret ve alay ederse, ukalal\u0131k yaparsa, utand\u0131r\u0131rsa rencide olursunuz, incinirsiniz. Turan Dursun\u2019un yaz\u0131lar\u0131nda bu t\u00fcr davran\u0131\u015flar kesinlikle yoktur. Son derece dikkatli, k\u0131l\u0131 k\u0131rk yararak yazard\u0131. Kendisini ki\u015fisel olarak tan\u0131ma f\u0131rsat\u0131 da bulduk; a\u015f\u0131r\u0131 denebilecek \u00f6l\u00e7\u00fcde al\u00e7akg\u00f6n\u00fcll\u00fc, m\u00fctevaz\u0131 ve kibar bir insand\u0131. Kar\u0131ncay\u0131 incitmekten bile \u00e7ekinirdi.<\/p>\n
Ama bilimsel ger\u00e7ekler s\u00f6z konusu oldu\u011funda tavizsizdi. Ula\u015ft\u0131\u011f\u0131 ger\u00e7ekleri hi\u00e7 sak\u0131nmadan yazd\u0131. Ger\u00e7eklerle kar\u015f\u0131la\u015fmak insan\u0131 rencide etmez; ama ac\u0131 verebilir, rahats\u0131z edebilir. \u0130nsanlar y\u0131llar boyu inand\u0131klar\u0131 dogmalar\u0131 hemen b\u0131rakamayabilirler, ger\u00e7eklerle kar\u015f\u0131la\u015ft\u0131klar\u0131nda rahats\u0131z olabilirler, huzursuz olabilirler. Ama \u00f6n\u00fcnde sonunda ger\u00e7e\u011fi kabul etmek zorundad\u0131rlar.<\/p>\n
Birlikte \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z dergilerde okurlarla en fazla muhabbeti olan yazar Turan Dursun\u2019du. Bunlar sosyalist i\u00e7erikli dergiler olmas\u0131na kar\u015f\u0131n, Turan Dursun\u2019un az\u0131msanmayacak \u00f6l\u00e7\u00fcde dinci ve muhafazak\u00e2r bir okur kitlesi de vard\u0131. Bunu gelen mektuplardan biliyoruz. En fazla mektup alan yazar\u0131m\u0131zd\u0131. Bunlar\u0131n bir k\u0131sm\u0131 hakaret ve tehdit i\u00e7erikliydi; ama \u00e7o\u011fu soru soran, tart\u0131\u015fan, anlamaya \u00e7al\u0131\u015fan mektuplard\u0131. Tek tek b\u00fct\u00fcn mektuplara yan\u0131t verirdi; hatta baz\u0131 yaz\u0131lar\u0131 gelen mektuplara yan\u0131t bi\u00e7imindeydi. Turan Dursun\u2019un s\u0131radan halkla ileti\u015fiminde bir sorun yoktur. Aksine bu konuda \u00e7ok becerikliydi; onlar\u0131n i\u00e7inden geldi\u011fi i\u00e7in hallerinden anlar ve buna g\u00f6re davran\u0131rd\u0131.<\/p>\n
Halk\u0131 as\u0131l rencide edenler din bezirg\u00e2nlar\u0131d\u0131r. Politik ve ekonomik \u00e7\u0131karlar\u0131 i\u00e7in dini kullananlar, istismar edenlerdir. Ger\u00e7e\u011fi \u00e7arp\u0131tanlar, \u00e7arp\u0131tamay\u0131nca \u00fcst\u00fcn\u00fc \u00f6rtenlerdir. Kuran<\/em>\u2019da B\u00fcy\u00fck Patlama\u2019n\u0131n, kuantumun bulundu\u011funu iddia eden \u015farlatanlar halk\u0131 rencide etmiyor da Turan Dursun\u2019un yazd\u0131\u011f\u0131 ger\u00e7ekler mi ediyor? Turan Dursun din bezirg\u00e2nlar\u0131yla sava\u015ft\u0131. Halk\u0131n dinsel duygular\u0131n\u0131 as\u0131l rencide edenlerle ve kullananlarla sava\u015ft\u0131. Bunlarla, halk\u0131 bilin\u00e7lendirmek i\u00e7in sava\u015ft\u0131. Zaman i\u00e7inde bu \u00e7ok net anla\u015f\u0131lacakt\u0131r.<\/p>\n
Turan Dursun\u2019un felsefesi ve ideolojisi \n<\/em><\/strong>Turan Dursun\u2019un netle\u015fmi\u015f ve sistemle\u015fmi\u015f bir felsefesinin ve belirgin bir ideolojik tutumunun oldu\u011fu s\u00f6ylenemez. Bu konuda fazla kafa yordu\u011funu da sanm\u0131yoruz. Bir okula ba\u011fl\u0131 de\u011fildir; \u00f6rne\u011fin kendisini Kemalist veya Marksist olarak tan\u0131mlamaz. S\u00fcrekli \u00f6\u011frenen ve \u00f6\u011frendik\u00e7e de\u011fi\u015fen bir yap\u0131s\u0131 vard\u0131r. Ama yine de yazd\u0131klar\u0131ndan ve \u00e7e\u015fitli olaylarda ald\u0131\u011f\u0131 tutumlardan baz\u0131 \u00e7\u0131karsamalar yapabiliriz. \u00d6te yandan \u015eule Perin\u00e7ek\u2019in Turan Dursun\u2019la \u00f6l\u00fcm\u00fcnden k\u0131sa bir s\u00fcre \u00f6nce yapt\u0131\u011f\u0131 s\u00f6yle\u015fiyi i\u00e7eren Turan Dursun Hayat\u0131n\u0131 Anlat\u0131yor <\/em>adl\u0131 kitaptan bu konuda ayr\u0131nt\u0131l\u0131 bilgi edinebiliyoruz.<\/p>\n
Felsefesinin en belirgin ve net oldu\u011fu konudan ba\u015flayal\u0131m. Turan Dursun bir ateisttir, din kar\u015f\u0131t\u0131d\u0131r. S\u00f6z\u00fcn\u00fc etti\u011fimiz s\u00f6yle\u015fide \u201cNas\u0131l bir toplum d\u00fc\u015fl\u00fcyorsunuz, \u00fctopyan\u0131z?\u201d sorusuna en ba\u015fta \u015fu yan\u0131t\u0131 veriyor: \u201cBenim \u00f6nerdi\u011fim d\u00fcnyada bir kere kesinlikle dinsizlik olacak. O d\u00fcnyada dinsizlikle \u00f6zg\u00fcrl\u00fc\u011f\u00fc ben e\u015fit say\u0131yorum. Din olmad\u0131\u011f\u0131 zaman tabular olmayacak. Din olmad\u0131\u011f\u0131 zaman, insanlar\u0131n belirli \u015feylere kafalar\u0131n\u0131, duygular\u0131n\u0131 ko\u015fulland\u0131rmalar\u0131 olmayacak.\u201d(15)<\/sup><\/p>\n
Turan Dursun, tipik bir ateist gibi, d\u00fcnyadaki b\u00fct\u00fcn olumsuzluklar\u0131n kayna\u011f\u0131nda dinin oldu\u011funu, dinin ortadan kalkmas\u0131yla bu olumsuzluklar\u0131n d\u00fczelme yoluna girece\u011fini d\u00fc\u015f\u00fcnmektedir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi idealist bir tutum almakta, deyim yerindeyse arabay\u0131 at\u0131n \u00f6n\u00fcne ko\u015fmaktad\u0131r. Turan Dursun materyalist felsefeyle tan\u0131\u015famam\u0131\u015ft\u0131r. Ald\u0131\u011f\u0131 e\u011fitim ve yeti\u015fti\u011fi d\u00fc\u015f\u00fcnsel iklim buna elvermiyordu. Kendi \u00e7abas\u0131yla ancak idealist bir ayd\u0131nlanmac\u0131l\u0131\u011fa ula\u015fabilmi\u015fti.<\/p>\n
Turan Dursun milliyet\u00e7ili\u011fe kar\u015f\u0131d\u0131r. Ayn\u0131 s\u00f6yle\u015fide \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201cMilliyet\u00e7ili\u011fi, \u00e7ok ilkel bir d\u00fc\u015f\u00fcnce kabul ederim. Ba\u011f\u0131\u015flan\u0131r bir \u015fey bile olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindeyim.\u201d(16)<\/sup> Gerek dine gerekse milliyet\u00e7ili\u011fe kar\u015f\u0131 tutumunu ve idealist yakla\u015f\u0131m\u0131n\u0131 g\u00f6z \u00f6n\u00fcne ald\u0131\u011f\u0131m\u0131zda Turan Dursun\u2019un bir h\u00fcmanist oldu\u011funu s\u00f6yleyebiliriz. \u0130nsanl\u0131\u011f\u0131n ya\u015fad\u0131\u011f\u0131 b\u00fcy\u00fck \u00e7eli\u015fkileri g\u00f6r\u00fcyor, bu \u00e7eli\u015fkilerin \u00e7\u00f6z\u00fcm\u00fcn\u00fc arzuluyor, ama tarihsel materyalist bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahip olmad\u0131\u011f\u0131 i\u00e7in, sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde naif bir h\u00fcmanizmden \u00f6teye ge\u00e7emiyor.<\/p>\n
\u0130deoloji d\u00fczlemine ge\u00e7elim. Turan Dursun Kemalist miydi? Ayn\u0131 s\u00f6yle\u015fide Atat\u00fcrk\u2019e \u00e7ok b\u00fcy\u00fck de\u011fer verdi\u011fini ama Atat\u00fcrk\u00e7\u00fc olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor: \u201cBir zamanlar Atat\u00fcrk\u00e7\u00fc idim. Ama \u015fimdi Atat\u00fcrk\u00e7\u00fc de\u011filim\u2026 Hi\u00e7bir \u015feyci de\u011filim ben, yani falanc\u0131 filanc\u0131. Bir \u015feyci olmak bana terstir asl\u0131nda.\u201d(17)<\/sup> \u201cAtat\u00fcrk\u2019e \u00e7ok b\u00fcy\u00fck de\u011fer veririm. Atat\u00fcrk, Atat\u00fcrk\u00e7\u00fc de\u011fildi ki, ben Atat\u00fcrk\u00e7\u00fc olay\u0131m.\u201d(18)<\/sup><\/p>\n
Turan Dursun\u2019u gen\u00e7 Cumhuriyetin radikal ideologlar\u0131yla kar\u015f\u0131la\u015ft\u0131rabiliriz. Dine kar\u015f\u0131 tavizsiz tutumuyla \u201csol Kemalist\u201d bir noktada durdu\u011fu s\u00f6ylenebilir (\u00f6rne\u011fin Ru\u015feni gibi). Ama milliyet\u00e7ili\u011fi net olarak d\u0131\u015flayan tutumuyla Ru\u015feni gibilerinden ayr\u0131l\u0131r (bilindi\u011fi gibi Ru\u015feni \u201cDin Yok Milliyet Var\u201d diye bir kitap yazm\u0131\u015ft\u0131r) ve Kemalizmi a\u015far.<\/p>\n
Peki, Turan Dursun\u2019un sosyalist oldu\u011fu s\u00f6ylenebilir mi? Marksist de\u011fildir; daha do\u011frusu Marksizm\u2019le tan\u0131\u015fma f\u0131rsat\u0131 bulamam\u0131\u015ft\u0131r. S\u00f6yle\u015fide verdi\u011fi yan\u0131tlardan (s\u00f6m\u00fcr\u00fcye ve mirasa kar\u015f\u0131 tutumundan) \u00e7\u0131kard\u0131\u011f\u0131m\u0131z kadar\u0131yla bir t\u00fcr \u00fctopik sosyalist oldu\u011fu s\u00f6ylenebilir. Fakat her konuda vurgulad\u0131\u011f\u0131 gibi \u00f6ncelikle din olgusu a\u015f\u0131lmal\u0131d\u0131r ona g\u00f6re.<\/p>\n
Sonu\u00e7 olarak s\u00f6yleyebilece\u011fimiz \u015fu: Turan Dursun d\u00f6nd\u00fc dola\u015ft\u0131, sonunda sosyalistlerle bulu\u015ftu. Sosyalist d\u00fc\u015f\u00fcnceye hen\u00fcz ula\u015famam\u0131\u015ft\u0131 ama o b\u00fcy\u00fck eserlerini ancak sosyalistlerle birle\u015ferek verebildi. Bu da asl\u0131nda k\u00f6ktenci bir ayd\u0131nlanmay\u0131 ancak emek\u00e7i s\u0131n\u0131flar\u0131n temsilcilerinin ger\u00e7ekle\u015ftirebilece\u011fini g\u00f6sterir.<\/p>\n
Turan Dursun b\u00fct\u00fcn nitelikleriyle bizim insan\u0131m\u0131zd\u0131r. Onun b\u00fcy\u00fck yap\u0131tlar\u0131na sosyalistler sahip \u00e7\u0131kt\u0131. Ve bu d\u00fczen onu katletti!<\/p>\n
KIVILCIMLI VE DURSUN AYNI SAFIN \u0130NSANLARI<\/strong><\/p>\n
Din tacirlerine kar\u015f\u0131 tavizsiz bir m\u00fccadele ve halk\u0131 derinlemesine ayd\u0131nlatma \u00e7abas\u0131:<\/p>\n
T\u00fcrkiye\u2019deki iki Kuran Ansiklopedisinin yazarlar\u0131 ateist Turan Dursun ile Marksist Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 bulu\u015fturan eksen budur.<\/p>\n
Farkl\u0131 d\u00fcnya g\u00f6r\u00fc\u015flerine sahip K\u0131v\u0131lc\u0131ml\u0131 ve Dursun\u2019un do\u011fal olarak y\u00f6ntemleri de farkl\u0131d\u0131r. Turan Dursun, t\u0131pk\u0131 Frans\u0131z Devriminin b\u00fcy\u00fck filozoflar\u0131 gibi, aristokrasinin d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olan dini ac\u0131mas\u0131zca ele\u015ftirir; \u0130slam\u2019\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan g\u00fcn\u00fcm\u00fcze dek toplumsal d\u00f6n\u00fc\u015f\u00fcme paralel olarak ge\u00e7irdi\u011fi evreler Turan Dursun\u2019u pek ilgilendirmez; zaten b\u00f6yle bir teorik altyap\u0131s\u0131 da yoktur. Fakat Turan Dursun, T\u00fcrkiye\u2019de, 200 y\u0131l \u00f6ncesinin Fransa\u2019s\u0131nda oldu\u011fu gibi kendi fikirlerini bayrak edinebilecek bir devrimci burjuvazinin olmad\u0131\u011f\u0131n\u0131n da fark\u0131ndad\u0131r. D\u00fc\u015f\u00fcnceleri do\u011fal olarak emek\u00e7i s\u0131n\u0131flar\u0131n temsilcileri aras\u0131nda yank\u0131 bulur; bu da onu halk kitlelerine ve tarihsel materyalizme yak\u0131nla\u015ft\u0131r\u0131r; fakat bu bulu\u015fma tam olarak ya\u015fanamadan Dursun katledilir.<\/p>\nTuran Dursun ve Hikmet K\u0131v\u0131lc\u0131ml\u0131, farkl\u0131 y\u00f6ntemlerine kar\u015f\u0131n ayn\u0131 saf\u0131n insanlar\u0131d\u0131rlar, birbirlerini tamamlarlar.<\/figcaption><\/figure>\n
Hikmet K\u0131v\u0131lc\u0131ml\u0131 ise ba\u015f\u0131ndan itibaren emek\u00e7i s\u0131n\u0131flar\u0131n ayd\u0131n\u0131d\u0131r ve tarihsel materyalizmi benimsemi\u015ftir. Fikirlerine sahip \u00e7\u0131kacak bir s\u0131n\u0131f aramamaktad\u0131r; o zaten bir s\u0131n\u0131f\u0131n \u00fcyesidir ve binlerce y\u0131ll\u0131k tortulara sahip bu emek\u00e7i kitlesini nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrece\u011fine kafa yormakta ve bu \u00e7aban\u0131n teorisi yapmaktad\u0131r. Tarihsel materyalist y\u00f6ntemi \u00e7ok iyi \u00f6z\u00fcmsemi\u015f bir ki\u015fi olarak, fikir sava\u015f\u0131n\u0131n sadece fikirler aras\u0131ndaki bir sava\u015f olmad\u0131\u011f\u0131n\u0131n, d\u00fc\u015f\u00fcncelerin alt\u0131nda yatan sosyo-ekonomik s\u00fcre\u00e7lerin bilincindedir. Hem tarihe bak\u0131p \u0130slam\u2019\u0131 ve \u0130slam\u2019\u0131n ge\u00e7irdi\u011fi evreleri tahlil ederken, hem de g\u00fcn\u00fcm\u00fcze bak\u0131p mevcut s\u0131n\u0131f m\u00fccadelesine uygun taktik ve stratejileri geli\u015ftirirken.<\/p>\n
Turan Dursun devrimci bir ayd\u0131nd\u0131r, bir ayd\u0131nlanma kahraman\u0131d\u0131r. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ise hem devrimci bir ayd\u0131n hem de sosyalist bir politikac\u0131d\u0131r. Dursun ile K\u0131v\u0131lc\u0131ml\u0131 aras\u0131ndaki fark, Voltaire ile Marx\u2019\u0131n fark\u0131na benzer. Avrupa a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda bu iki b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr aras\u0131nda 100 y\u0131l vard\u0131r. Fakat T\u00fcrkiye gibi \u00fclkelerde, demokratik devrim ve sosyalist devrim s\u00fcre\u00e7lerinin i\u00e7 i\u00e7e ge\u00e7mesi ve bu iki s\u00fcrecin gereklerinin de ancak emek\u00e7i s\u0131n\u0131flar taraf\u0131ndan yerine getirilebilece\u011fi ger\u00e7e\u011fi, Voltaire ile Marx\u2019\u0131 birle\u015ftirmektedir. Bu nedenle Turan Dursun ve Hikmet K\u0131v\u0131lc\u0131ml\u0131, farkl\u0131 y\u00f6ntemlerine kar\u015f\u0131n ayn\u0131 saf\u0131n insanlar\u0131d\u0131rlar, birbirlerini tamamlarlar. Kar\u015f\u0131daki g\u00fcc\u00fcn hem dinci hem de bezirgan olmas\u0131, Dursun ile K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 birbirine yak\u0131nla\u015ft\u0131rmakta, ayn\u0131 safta bulu\u015fturmaktad\u0131r.<\/p>\n
D\u0130PNOTLAR<\/strong><\/p>\n
1) H. K\u0131v\u0131lc\u0131ml\u0131, \u201cTarih Tezi\u201d, \u00a0\u201c\u0130nsanl\u0131\u011f\u0131n Ba\u015f\u0131ndan Ge\u00e7enler\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmden.<\/p>\n
2) Ayn\u0131 eser, \u201cTarihsel Devrim – Sosyal Devrim\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmden.<\/p>\n
3) Ayn\u0131 eser, \u201c\u0130ki \u00c7e\u015fit Tarihsel Devrim\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmden.<\/p>\n
4) H. K\u0131v\u0131lc\u0131ml\u0131, \u201cAllah-Peygamber-Kitap\u201d, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, Kas\u0131m 2013, s.17.<\/p>\n
Turan Dursun devrimci bir ayd\u0131nd\u0131r, bir ayd\u0131nlanma kahraman\u0131d\u0131r. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ise hem devrimci bir ayd\u0131n hem de sosyalist bir politikac\u0131d\u0131r. Din tacirlerine kar\u015f\u0131 tavizsiz bir m\u00fccadele ve halk\u0131 derinlemesine ayd\u0131nlatma \u00e7abas\u0131: T\u00fcrkiye ayd\u0131nlanmas\u0131n\u0131n iki \u00f6nc\u00fcs\u00fc ateist Turan Dursun ile Marksist Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 bulu\u015fturan eksen budur. Turan Dursun ve Hikmet K\u0131v\u0131lc\u0131ml\u0131, farkl\u0131 y\u00f6ntemlerine kar\u015f\u0131n ayn\u0131 […]<\/p>\n","protected":false},"author":493,"featured_media":39974,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[5771,38],"tags":[196,5781,5284],"class_list":["post-39973","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-192-sayi","category-dergi-sayilari","tag-hikmet-kivilcimli","tag-tarih-tezi","tag-turan-dursun"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/39973","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\/493"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=39973"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/39973\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/39974"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=39973"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=39973"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=39973"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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