{"id":68754,"date":"2026-07-05T19:22:43","date_gmt":"2026-07-05T16:22:43","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=68754"},"modified":"2026-07-05T19:22:43","modified_gmt":"2026-07-05T16:22:43","slug":"inanclar-elestirilemez-midir","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2026\/07\/05\/inanclar-elestirilemez-midir","title":{"rendered":"\u0130nan\u00e7lar ele\u015ftirilemez midir?\u00a0"},"content":{"rendered":"<p><strong>Hasan Ayd\u0131n<\/strong><\/p>\n<p>Baz\u0131 c\u00fcmleler vard\u0131r; ilk bak\u0131\u015fta son derece makul g\u00f6r\u00fcn\u00fcr, fakat biraz \u00fczerinde duruldu\u011funda bir\u00e7ok g\u00fc\u00e7l\u00fc\u011f\u00fc i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 anla\u015f\u0131l\u0131r. \u201c\u0130nan\u00e7lar ele\u015ftirilemez\u201d yarg\u0131s\u0131 da bunlardan biridir. Son y\u0131llarda bu c\u00fcmleye hemen her tart\u0131\u015fmada rastl\u0131yoruz. Bir karikat\u00fcr yay\u0131mlan\u0131yor, bir roman tart\u0131\u015f\u0131l\u0131yor, bir tiyatro oyunu sahneleniyor, bir komedyen din\u00ee g\u00f6ndermeler i\u00e7eren bir g\u00f6steri yap\u0131yor ya da sosyal medyada bir payla\u015f\u0131m dola\u015f\u0131ma giriyor; \u00e7ok ge\u00e7meden ayn\u0131 itiraz y\u00fckseliyor. Bu s\u00f6z, \u00e7o\u011fu zaman tart\u0131\u015fmay\u0131 sona erdiren, do\u011frulu\u011fu kendili\u011finden kabul edilmesi gereken bir ilke gibi dile getiriliyor.<\/p>\n<p>\u0130lk bak\u0131\u015fta bu yakla\u015f\u0131m\u0131n g\u00fc\u00e7l\u00fc gerek\u00e7eleri varm\u0131\u015f gibi g\u00f6r\u00fcnmektedir. \u0130nsanl\u0131k tarihi, inan\u00e7lar\u0131 nedeniyle a\u015fa\u011f\u0131lanan, d\u0131\u015flanan, \u00f6tekile\u015ftirilen, s\u00fcrg\u00fcn edilen, i\u015fkence g\u00f6ren ve \u00f6ld\u00fcr\u00fclen insanlar\u0131n ac\u0131 \u00f6rnekleriyle doludur. Din sava\u015flar\u0131, mezhep \u00e7at\u0131\u015fmalar\u0131, engizisyonlar, d\u00fc\u015f\u00fcnce su\u00e7lar\u0131 ve ideolojik bask\u0131lar, insanlar\u0131n yaln\u0131zca benimsedikleri inan\u00e7lardan dolay\u0131 a\u011f\u0131r bedeller \u00f6deyebildi\u011fini g\u00f6stermektedir. Modern demokratik toplumlar\u0131n din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc temel bir insan hakk\u0131 olarak g\u00fcvence alt\u0131na almas\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu tarihsel tecr\u00fcbenin \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle insanlar\u0131n inan\u00e7lar\u0131n\u0131n ele\u015ftirilmesine kar\u015f\u0131 duyarl\u0131l\u0131k g\u00f6stermeleri anla\u015f\u0131labilir bir durumdur. \u0130nan\u00e7lar \u00e7o\u011fu zaman yaln\u0131zca birtak\u0131m d\u00fc\u015f\u00fcncelerden ibaret de\u011fildir; insan\u0131n kimli\u011fiyle, ya\u015fam\u0131na y\u00fckledi\u011fi anlamla, umutlar\u0131yla ve korkular\u0131yla i\u00e7 i\u00e7e ge\u00e7mi\u015ftir. Bir inanc\u0131n sorgulanmas\u0131, bu y\u00fczden kimi zaman ki\u015finin yaln\u0131zca d\u00fc\u015f\u00fcncelerinin de\u011fil, bizzat kendisinin hedef al\u0131nd\u0131\u011f\u0131 duygusunu uyand\u0131rmaktad\u0131r. Fakat tam da burada felsefi a\u00e7\u0131dan sorgulanmas\u0131 gereken bir sorun ortaya \u00e7\u0131kar: Bir insan\u0131n inanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc korumak, ger\u00e7ekten de onun inan\u00e7lar\u0131n\u0131 ele\u015ftiriden ba\u011f\u0131\u015f\u0131k h\u00e2le getirmeyi gerektirir mi? Yoksa burada, fark\u0131na varmadan, birbirinden farkl\u0131 iki ilkeyi birbirine mi kar\u0131\u015ft\u0131r\u0131yoruz?<\/p>\n<p>Bug\u00fcnk\u00fc tart\u0131\u015fmalar\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fc, kan\u0131mca, \u201cinan\u00e7\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn tek anlaml\u0131 oldu\u011fu varsay\u0131m\u0131ndan beslenmektedir. Oysa g\u00fcndelik dil dikkatle incelendi\u011finde bunun do\u011fru olmad\u0131\u011f\u0131 kolayca g\u00f6r\u00fcl\u00fcr. Ayn\u0131 fiili kullan\u0131yor olmam\u0131z, her defas\u0131nda ayn\u0131 zihinsel tutumu dile getirdi\u011fimiz anlam\u0131na gelmez.<\/p>\n<p>Bir arkada\u015f\u0131m\u0131za \u201csana inan\u0131yorum\u201d deriz; bir haberi duydu\u011fumuzda \u201cbuna inanm\u0131yorum\u201d diye kar\u015f\u0131l\u0131k veririz. G\u00fc\u00e7 bir i\u015fe giri\u015firken \u201ckendime inan\u0131yorum\u201d deriz. \u201cAdalete inan\u0131yorum\u201d, \u201cbilime inan\u0131yorum\u201d, \u201cdo\u011fan\u0131n d\u00fczenine inan\u0131yorum\u201d ya da \u201cTanr\u0131\u2019ya inan\u0131yorum\u201d da deriz. Ayn\u0131 s\u00f6zc\u00fck kullan\u0131lmaktad\u0131r; fakat b\u00fct\u00fcn bu c\u00fcmlelerde \u201cinanmak\u201d ayn\u0131 zihinsel edimi ifade etmez. Bir dosta inanmak, \u00f6ncelikle ona g\u00fcvenmektir; burada inanman\u0131n y\u00f6neldi\u011fi \u015fey bir \u00f6nerme de\u011fil, bir ki\u015fidir. Bir habere inanmak, ileri s\u00fcr\u00fclen bir iddiay\u0131 do\u011fru kabul etmektir. Kendine inanmak, hen\u00fcz ger\u00e7ekle\u015fmemi\u015f imk\u00e2nlara g\u00fcvenmektir. Adalete inanmak ya da \u00f6zg\u00fcrl\u00fc\u011fe inanmak, belirli de\u011fer ve ideallere ba\u011fl\u0131l\u0131\u011f\u0131 ifade eder. Do\u011faya inanmak, d\u00fcnyan\u0131n belirli bir d\u00fczen i\u00e7inde i\u015fledi\u011fine g\u00fcvenmektir. Tanr\u0131\u2019ya ya da \u00f6l\u00fcmden sonra ya\u015fama inanmak ise deneyimin s\u0131n\u0131rlar\u0131n\u0131 a\u015fan metafizik bir ger\u00e7eklik tasavvurunu benimsemektir. Bu \u00f6rnekler, tek bir s\u00f6zc\u00fc\u011f\u00fcn birbirinden olduk\u00e7a farkl\u0131 zihinsel y\u00f6nelimleri dile getirdi\u011fini g\u00f6stermektedir. Demek ki \u201cinan\u00e7\u201d, tek ve de\u011fi\u015fmez bir zihinsel durumun ad\u0131 de\u011fildir. Ayn\u0131 s\u00f6zc\u00fck alt\u0131nda, y\u00f6neldikleri nesneler, dayand\u0131klar\u0131 gerek\u00e7eler ve insan ya\u015fam\u0131ndaki i\u015flevleri farkl\u0131 olan bir\u00e7ok inanma bi\u00e7imi bulunmaktad\u0131r.<\/p>\n<p>\u0130\u015fte bu nedenle \u201cinan\u00e7lar ele\u015ftirilemez.\u201d yarg\u0131s\u0131, san\u0131ld\u0131\u011f\u0131 kadar a\u00e7\u0131k de\u011fildir. \u00c7\u00fcnk\u00fc \u00f6nce \u015fu soruya cevap vermek gerekir: Hangi inan\u00e7? Bir dosta duyulan g\u00fcven ile metafizik bir inan\u00e7 ayn\u0131 \u00f6l\u00e7\u00fctlerle de\u011ferlendirilebilir mi? Kendine g\u00fcven ile bilimsel bir kuram\u0131n do\u011frulu\u011funa ili\u015fkin kabul ayn\u0131 t\u00fcrden midir? Adalete ba\u011fl\u0131l\u0131k ile \u00f6l\u00fcmden sonra ya\u015fam inanc\u0131 ayn\u0131 gerek\u00e7elendirme bi\u00e7imine mi dayan\u0131r? Bu sorulara olumlu cevap vermek kolay g\u00f6r\u00fcnmemektedir. \u00d6yleyse b\u00fct\u00fcn inan\u00e7lar\u0131 tek bir ilkeye dayanarak ele\u015ftirilebilir ya da ele\u015ftirilemez ilan etmek de m\u00fcmk\u00fcn de\u011fildir. Ele\u015ftirinin me\u015fruiyetini belirleyen \u015fey, bir d\u00fc\u015f\u00fcncenin yaln\u0131zca \u201cinan\u00e7\u201d olmas\u0131 de\u011fil, ne t\u00fcr bir iddia ta\u015f\u0131d\u0131\u011f\u0131, neyi konu edindi\u011fi ve insan ya\u015fam\u0131nda nas\u0131l bir i\u015fleve sahip oldu\u011fudur. \u0130nan\u00e7 tek anlaml\u0131 bir kavram de\u011filse, ele\u015ftirinin s\u0131n\u0131rlar\u0131n\u0131 da tek bir ilkeyle belirlemek m\u00fcmk\u00fcn de\u011fildir. Bunun yerine, bir inanc\u0131 ele\u015ftirinin me\u015fru konusu h\u00e2line getiren \u00f6l\u00e7\u00fctleri belirlemek gerekir.<\/p>\n<p>Kan\u0131mca bu \u00f6l\u00e7\u00fctlerden ilki, inanc\u0131n ger\u00e7eklik hakk\u0131nda bir do\u011fruluk iddias\u0131 ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131d\u0131r. Bir insan, yaln\u0131zca \u201cben buna inan\u0131yorum\u201d dedi\u011finde \u00f6ncelikle kendi zihinsel durumunu ifade etmektedir. Buna kar\u015f\u0131l\u0131k \u201cger\u00e7ek b\u00f6yledir\u201d dedi\u011finde, art\u0131k yaln\u0131zca kendisinden de\u011fil, d\u00fcnyadan s\u00f6z etmektedir. Bu ikinci durumda dile getirilen \u015fey, do\u011fru ya da yanl\u0131\u015f olabilecek bir \u00f6nermedir. Do\u011fru oldu\u011fu ileri s\u00fcr\u00fclen her \u00f6nerme ise ka\u00e7\u0131n\u0131lmaz olarak \u015fu soruyla kar\u015f\u0131la\u015f\u0131r: \u201cBunu hangi gerek\u00e7elere dayanarak s\u00f6yl\u00fcyorsunuz?\u201d Bu soru, belirli bir inanc\u0131 k\u00fc\u00e7\u00fcmsemenin ya da de\u011fersizle\u015ftirmenin ifadesi de\u011fildir. Tam tersine, ak\u0131l y\u00fcr\u00fctmenin en temel sorusudur. \u00c7\u00fcnk\u00fc do\u011fruluk iddias\u0131nda bulunmak, ayn\u0131 zamanda gerek\u00e7elendirme y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc alt\u0131na girmektir. Bu ilke yaln\u0131zca din\u00ee ya da metafizik inan\u00e7lar i\u00e7in de\u011fil, bilimsel teoriler, siyasal ideolojiler ve felsefi g\u00f6r\u00fc\u015fler i\u00e7in de ge\u00e7erlidir. Bir d\u00fc\u015f\u00fcnceyi ele\u015ftirilebilir k\u0131lan \u015fey, onun kutsal ya da sek\u00fcler olmas\u0131 de\u011fil, ger\u00e7eklik hakk\u0131nda bir iddia ileri s\u00fcrmesidir.<\/p>\n<p>\u0130kinci \u00f6l\u00e7\u00fct, ba\u011flay\u0131c\u0131l\u0131k iddias\u0131d\u0131r. Bir insan, kendi \u00f6znel ya\u015fam\u0131n\u0131 istedi\u011fi inan\u00e7 do\u011frultusunda d\u00fczenleyebilir. Bu, vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn do\u011fal sonucudur. Ancak ayn\u0131 inan\u00e7, \u201cben b\u00f6yle ya\u015f\u0131yorum\u201d demekle yetinmeyip \u201cherkes b\u00f6yle ya\u015famal\u0131d\u0131r\u201d ya da \u201cdo\u011fru ya\u015fam budur\u201d demeye ba\u015flad\u0131\u011f\u0131nda farkl\u0131 bir nitelik kazan\u0131r. \u00c7\u00fcnk\u00fc art\u0131k yaln\u0131zca inanan ki\u015finin hayat\u0131n\u0131 de\u011fil, ba\u015fkalar\u0131n\u0131n hayat\u0131n\u0131 da belirlemeye y\u00f6nelmektedir. Ba\u015fkalar\u0131 ad\u0131na ileri s\u00fcr\u00fclen her y\u00fck\u00fcml\u00fcl\u00fck, ba\u015fkalar\u0131na gerek\u00e7e bor\u00e7ludur. \u0130nsanlardan belirli kurallara uymalar\u0131n\u0131 isteyen her d\u00fc\u015f\u00fcnce, bunun neden gerekli oldu\u011funu a\u00e7\u0131klayabilmelidir. Ele\u015ftirinin me\u015fruiyeti de tam burada ortaya \u00e7\u0131kar. \u00c7\u00fcnk\u00fc ortak ya\u015fam, yaln\u0131zca farkl\u0131 inan\u00e7lar\u0131n varl\u0131\u011f\u0131yla de\u011fil, bu inan\u00e7lar\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc ba\u011flay\u0131c\u0131 iddialar\u0131n tart\u0131\u015f\u0131labilmesiyle m\u00fcmk\u00fcn olur.<\/p>\n<p>\u00dc\u00e7\u00fcnc\u00fc \u00f6l\u00e7\u00fct ise kamusal etkidir. Bir inan\u00e7 yaln\u0131zca bireyin vicdan\u0131nda kald\u0131\u011f\u0131 s\u00fcrece, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ki\u015fisel bir meseledir. Fakat ayn\u0131 inan\u00e7 hukuk kurallar\u0131n\u0131, e\u011fitim sistemini, siyasal kararlar\u0131 ya da kamusal kurumlar\u0131 belirlemeye ba\u015flad\u0131\u011f\u0131nda art\u0131k yaln\u0131zca onu benimseyenleri ilgilendirmez. Sonu\u00e7lar\u0131 b\u00fct\u00fcn toplumu etkiler. \u0130\u015fte bu noktada ele\u015ftiri yaln\u0131zca me\u015fru bir hak olmaktan \u00e7\u0131kar; kamusal bir sorumlulu\u011fa d\u00f6n\u00fc\u015f\u00fcr. \u00c7\u00fcnk\u00fc ortak ya\u015fam\u0131 etkileyen hi\u00e7bir g\u00f6r\u00fc\u015f, yaln\u0131zca \u201cbu benim inanc\u0131md\u0131r\u201d diyerek sorgulanamazl\u0131k talep edemez. Kamusal alanda etkili olmak isteyen her d\u00fc\u015f\u00fcnce, farkl\u0131 inan\u00e7 ve d\u00fcnya g\u00f6r\u00fc\u015flerine sahip yurtta\u015flar\u0131n ortak akl\u0131na da hitap edebilmelidir. Demokratik toplumun temel ilkelerinden biri de budur.<\/p>\n<p>Bu \u00fc\u00e7 \u00f6l\u00e7\u00fct, ayn\u0131 zamanda hukuk ile felsefenin neden farkl\u0131 i\u015flevlere sahip oldu\u011funu da g\u00f6stermektedir. Felsefenin temel sorusu, neyin do\u011fru oldu\u011fudur; hukukun temel sorusu ise insanlar\u0131n hangi hak ve \u00f6zg\u00fcrl\u00fcklere sahip oldu\u011fudur. Bu iki soru birbirini d\u0131\u015flamaz; fakat birbirinin yerine de ge\u00e7emez. Bu nedenle demokratik bir hukuk devletinin g\u00f6revi, herhangi bir dinin, mezhebin, ideolojinin ya da metafizik \u00f6\u011fretinin do\u011fru oldu\u011funu ilan etmek de\u011fildir. Ayn\u0131 \u015fekilde belirli bir inanc\u0131 ele\u015ftiriden ba\u011f\u0131\u015f\u0131k k\u0131lmak da devletin g\u00f6revi olamaz. Devlet, hakikatin hakemi de\u011fil; farkl\u0131 hakikat iddialar\u0131na sahip insanlar\u0131n birlikte ya\u015fayabilmesinin hukuk\u00ee g\u00fcvencesidir. Onun g\u00f6revi, insanlar\u0131n inanma, inan\u00e7lar\u0131n\u0131 de\u011fi\u015ftirme ya da hi\u00e7bir inanc\u0131 benimsememe \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc g\u00fcvence alt\u0131na almakt\u0131r. Bunun kadar \u00f6nemli bir ba\u015fka g\u00f6revi de do\u011fruluk iddias\u0131nda bulunan b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerin bar\u0131\u015f\u00e7\u0131l bi\u00e7imde tart\u0131\u015f\u0131labilece\u011fi \u00f6zg\u00fcr kamusal alan\u0131 korumakt\u0131r. \u00c7\u00fcnk\u00fc \u00e7o\u011fulcu bir toplum, insanlar\u0131n ayn\u0131 inanc\u0131 payla\u015fmalar\u0131 \u00fczerine de\u011fil, farkl\u0131 inan\u00e7 ve d\u00fcnya g\u00f6r\u00fc\u015flerine ra\u011fmen ortak bir hukuk d\u00fczeni i\u00e7inde ya\u015fayabilmeleri \u00fczerine kuruludur. Tam da bu nedenle hukuk, d\u00fc\u015f\u00fcnceleri de\u011fil, insanlar\u0131 korur. Bir d\u00fc\u015f\u00fcncenin ele\u015ftirilmesiyle bir insan\u0131n haklar\u0131n\u0131n ihlal edilmesi ayn\u0131 \u015fey de\u011fildir. Hakaret, a\u015fa\u011f\u0131lama, nefret s\u00f6ylemi ve \u015fiddet \u00e7a\u011fr\u0131s\u0131 hukuk d\u00fczeninin m\u00fcdahale alan\u0131na girer; \u00e7\u00fcnk\u00fc bunlar art\u0131k d\u00fc\u015f\u00fcncelerin tart\u0131\u015f\u0131lmas\u0131 de\u011fil, insanlar\u0131n temel hak ve \u00f6zg\u00fcrl\u00fcklerine y\u00f6nelen sald\u0131r\u0131lard\u0131r. Buna kar\u015f\u0131l\u0131k bir d\u00fc\u015f\u00fcncenin ele\u015ftirilmesi, tek ba\u015f\u0131na hukuk\u00ee yapt\u0131r\u0131m\u0131n konusu h\u00e2line getirildi\u011finde korunmu\u015f olan art\u0131k insanlar de\u011fil, d\u00fc\u015f\u00fcnceler olur. Bu ise demokratik toplum a\u00e7\u0131s\u0131ndan tehlikeli bir e\u015fi\u011fe i\u015faret eder. \u00c7\u00fcnk\u00fc hangi d\u00fc\u015f\u00fcncenin ele\u015ftirilemeyece\u011fine kim karar verecektir? Devlet mi? Mahkemeler mi? Siyasal iktidarlar m\u0131? Tarih, hakikati koruma iddias\u0131yla ortaya \u00e7\u0131kan siyasal otoritelerin, \u00e7o\u011fu zaman farkl\u0131 d\u00fc\u015f\u00fcnceleri susturman\u0131n ara\u00e7lar\u0131na d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6stermektedir.<\/p>\n<p>Demokratik devletin me\u015fruiyeti, belirli bir hakikat anlay\u0131\u015f\u0131n\u0131 korumas\u0131ndan de\u011fil, farkl\u0131 hakikat iddialar\u0131n\u0131n \u00f6zg\u00fcrce dile getirilebildi\u011fi ve ele\u015ftirilebildi\u011fi hukuksal zemini g\u00fcvence alt\u0131na alabilmesinden gelir. Bu nedenle vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc ile ele\u015ftiri \u00f6zg\u00fcrl\u00fc\u011f\u00fc birbirinin alternatifi de\u011fil, ayn\u0131 \u00f6zg\u00fcrl\u00fck d\u00fczeninin birbirini tamamlayan iki temel ilkesidir. Vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc olmadan insanlar \u00f6zg\u00fcrce inanamaz; ele\u015ftiri \u00f6zg\u00fcrl\u00fc\u011f\u00fc olmadan ise hi\u00e7bir do\u011fruluk iddias\u0131 kendisini gerek\u00e7elendirme ihtiyac\u0131 duymaz. B\u00f6yle bir ortamda akl\u0131n yerini otorite, tart\u0131\u015fman\u0131n yerini dogma almaya ba\u015flar.<\/p>\n<p>B\u00f6ylece yaz\u0131n\u0131n ba\u015f\u0131nda sordu\u011fumuz soruya yeniden d\u00f6nebiliriz. \u201c\u0130nan\u00e7lar ele\u015ftirilemez\u201d yarg\u0131s\u0131, ancak inanc\u0131n b\u00fct\u00fcn\u00fcyle bireyin i\u00e7 d\u00fcnyas\u0131nda kalan ve ba\u015fkalar\u0131 \u00fczerinde hi\u00e7bir do\u011fruluk, ba\u011flay\u0131c\u0131l\u0131k ya da kamusal sonu\u00e7 iddias\u0131 ta\u015f\u0131mayan g\u00f6r\u00fcn\u00fcmleri i\u00e7in s\u0131n\u0131rl\u0131 \u00f6l\u00e7\u00fcde anlaml\u0131 olabilir. Buna kar\u015f\u0131l\u0131k bir inan\u00e7 ger\u00e7eklik hakk\u0131nda bir iddia ileri s\u00fcrd\u00fc\u011f\u00fcnde, ba\u015fkalar\u0131 i\u00e7in ba\u011flay\u0131c\u0131 h\u00fck\u00fcmler koydu\u011funda ya da ortak ya\u015fam\u0131 d\u00fczenlemeye y\u00f6neldi\u011finde, art\u0131k yaln\u0131zca ki\u015fisel bir vicdan meselesi olmaktan \u00e7\u0131kar. B\u00f6yle bir durumda ele\u015ftirinin konusu, ki\u015finin inanma hakk\u0131 de\u011fil; ileri s\u00fcr\u00fclen iddian\u0131n do\u011frulu\u011fu, gerek\u00e7eleri ve kamusal sonu\u00e7lar\u0131d\u0131r. Bu nedenle sorun, inan\u00e7lar\u0131n ele\u015ftirilip ele\u015ftirilemeyece\u011fi de\u011fildir. As\u0131l sorun, hangi inan\u00e7lar\u0131n hangi t\u00fcr iddialar ta\u015f\u0131d\u0131\u011f\u0131 ve bu iddialar\u0131n hangi gerek\u00e7elerle savunuldu\u011fudur. Bir d\u00fc\u015f\u00fcnceyi ele\u015ftirilebilir k\u0131lan \u015fey, onun din\u00ee ya da sek\u00fcler olmas\u0131 de\u011fildir; do\u011fruluk iddias\u0131nda bulunmas\u0131, ba\u015fkalar\u0131 \u00fczerinde ba\u011flay\u0131c\u0131l\u0131k kurmaya y\u00f6nelmesi veya kamusal ya\u015fam\u0131 etkilemesidir. Ele\u015ftiri de tam bu noktada, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kar\u015f\u0131t\u0131 de\u011fil, onun vazge\u00e7ilmez g\u00fcvencelerinden biri h\u00e2line gelir. Demokratik bir toplumun ba\u015far\u0131s\u0131, insanlar\u0131n ayn\u0131 inan\u00e7lar\u0131 payla\u015fmalar\u0131nda de\u011fil, farkl\u0131 inan\u00e7lara ve d\u00fcnya g\u00f6r\u00fc\u015flerine sahip insanlar\u0131n birbirlerini susturmadan birlikte ya\u015fayabilmelerindedir. Bunun \u00f6nko\u015fulu ise iki temel ilkenin birlikte korunmas\u0131d\u0131r: Bir yandan herkesin inanma, inanc\u0131n\u0131 de\u011fi\u015ftirme ya da hi\u00e7bir inanc\u0131 benimsememe \u00f6zg\u00fcrl\u00fc\u011f\u00fc g\u00fcvence alt\u0131na al\u0131nmal\u0131; \u00f6te yandan do\u011fruluk, ba\u011flay\u0131c\u0131l\u0131k ve kamusall\u0131k iddias\u0131 ta\u015f\u0131yan hi\u00e7bir d\u00fc\u015f\u00fcnce ele\u015ftiriden ba\u011f\u0131\u015f\u0131k tutulmamal\u0131d\u0131r. Hukuk birincisini korur; ele\u015ftirel ak\u0131l ise ikincisini. \u00c7\u00fcnk\u00fc ele\u015ftirinin sustu\u011fu yerde d\u00fc\u015f\u00fcnceler art\u0131k gerek\u00e7eleriyle de\u011fil, otoriteleriyle var olmaya ba\u015flar. Otoritenin egemen oldu\u011fu yerde ise dogmatizm filizlenir. Dogmatizmin egemen oldu\u011fu yerde ne felsefe geli\u015febilir ne bilim ilerleyebilir ne de \u00f6zg\u00fcrl\u00fck kal\u0131c\u0131 olabilir. Bu bak\u0131mdan ele\u015ftiri, inanc\u0131n d\u00fc\u015fman\u0131 de\u011fil; \u00f6zg\u00fcr bir toplumun ve ak\u0131lc\u0131 bir kamusal ya\u015fam\u0131n en temel g\u00fcvencelerinden biridir.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Hasan Ayd\u0131n Baz\u0131 c\u00fcmleler vard\u0131r; ilk bak\u0131\u015fta son derece makul g\u00f6r\u00fcn\u00fcr, fakat biraz \u00fczerinde duruldu\u011funda bir\u00e7ok g\u00fc\u00e7l\u00fc\u011f\u00fc i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 anla\u015f\u0131l\u0131r. \u201c\u0130nan\u00e7lar ele\u015ftirilemez\u201d yarg\u0131s\u0131 da bunlardan biridir. Son y\u0131llarda bu c\u00fcmleye hemen her tart\u0131\u015fmada rastl\u0131yoruz. Bir karikat\u00fcr yay\u0131mlan\u0131yor, bir roman tart\u0131\u015f\u0131l\u0131yor, bir tiyatro oyunu sahneleniyor, bir komedyen din\u00ee g\u00f6ndermeler i\u00e7eren bir g\u00f6steri yap\u0131yor ya da sosyal [&hellip;]<\/p>\n","protected":false},"author":1933,"featured_media":68755,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[942,961,10587],"class_list":["post-68754","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-hasan-aydin","tag-inanc","tag-inanclar-elestirilemez-midir"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t<!-- All in One SEO 4.9.9 - aioseo.com -->\n\t<meta name=\"robots\" content=\"max-image-preview:large\" \/>\n\t<meta name=\"author\" content=\"Prof. Dr. Hasan Ayd\u0131n\"\/>\n\t<link rel=\"canonical\" href=\"https:\/\/bilimvegelecek.com.tr\/index.php\/2026\/07\/05\/inanclar-elestirilemez-midir\" \/>\n\t<meta name=\"generator\" content=\"All in One SEO (AIOSEO) 4.9.9\" \/>\n\t\t<meta property=\"og:locale\" content=\"tr_TR\" \/>\n\t\t<meta property=\"og:site_name\" content=\"Bilim ve Gelecek\" \/>\n\t\t<meta property=\"og:type\" content=\"article\" \/>\n\t\t<meta property=\"og:title\" content=\"\u0130nan\u00e7lar ele\u015ftirilemez midir? 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