{"id":9762,"date":"2009-03-01T23:30:38","date_gmt":"2009-03-01T21:30:38","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9762"},"modified":"2017-05-20T23:32:06","modified_gmt":"2017-05-20T20:32:06","slug":"halkin-inanclari-egemenlerin-dini","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/03\/01\/halkin-inanclari-egemenlerin-dini","title":{"rendered":"Halk\u0131n inan\u00e7lar\u0131 – Egemenlerin dini"},"content":{"rendered":"

Halk\u0131n tanr\u0131s\u0131, vicdanlar\u0131n bir k\u00f6\u015fesinde durur; d\u00fcnya i\u015flerine pek kar\u0131\u015fmaz. D\u00fcnya i\u015flerine kar\u0131\u015ft\u0131r\u0131lmas\u0131, kirletilmesi ve tart\u0131\u015f\u0131l\u0131r k\u0131l\u0131nmas\u0131 anlam\u0131na gelir ki, ay\u0131pt\u0131r. Tanr\u0131 halk\u0131n son s\u0131\u011f\u0131na\u011f\u0131d\u0131r. S\u0131\u011f\u0131naks\u0131z yap\u0131lmaz, ama s\u0131\u011f\u0131nakta da ya\u015fanmaz. Bu anlamda halk laiktir. Dindard\u0131r-inan\u00e7l\u0131d\u0131r, ama laiktir. Egemen s\u0131n\u0131flar\u0131n tanr\u0131 ihtiyac\u0131 ise, samimi inan\u00e7tan kaynaklanmaz. Devlet inanmaz; Tanr\u0131 (din) sadece bir ara\u00e7t\u0131r. Egemen d\u00fczenin devam\u0131 i\u00e7in gerekli olan kurgulanm\u0131\u015f bir ara\u00e7. Egemenler ne dindard\u0131r ne de laik. Halk\u0131n inan\u00e7lar\u0131 ile egemenlerin dini ustal\u0131kla birbirinden ayr\u0131lmal\u0131d\u0131r. <\/em><\/p>\n

 <\/p>\n

Din olgusuna yakla\u015f\u0131m konusunu incelerken kritik nokta, \u201chalk\u0131n inan\u00e7lar\u0131\u201d ile \u201cegemenlerin dini\u201dni birbirinden ay\u0131rmakt\u0131r. \u0130nsanlar\u0131n s\u00fcregelen dinsel inan\u00e7lar\u0131 ile hakim s\u0131n\u0131flar\u0131n bir egemenlik arac\u0131 olarak kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f din birbirinden ayr\u0131\u015ft\u0131r\u0131lmal\u0131 ve farkl\u0131 yakla\u015f\u0131mlar geli\u015ftirilmelidir. Bir yarat\u0131c\u0131ya inanmak, namaz k\u0131lmak, oru\u00e7 tutmak vb. ile -\u00f6rne\u011fin- halifelik kurumu birbirinden farkl\u0131d\u0131r. Birincileri d\u00f6n\u00fc\u015ft\u00fcrmek y\u00fczy\u0131llar alacak bir s\u00fcre\u00e7tir ve esas olarak dostlar aras\u0131 bir m\u00fccadelenin (halk i\u00e7indeki \u00e7eli\u015fkilerin) konusudur; dolay\u0131s\u0131yla ancak kar\u015f\u0131l\u0131kl\u0131 sayg\u0131 ve ikna gibi dost\u00e7a y\u00f6ntemlerle, zamana yay\u0131larak ve kitlelerin kendi pratikleri i\u00e7inde \u00e7\u00f6z\u00fcme kavu\u015fturulabilir. \u0130kincisi (egemenlerin dini) ise egemenleri ala\u015fa\u011f\u0131 edecek demokratik bir devrimin do\u011frudan hedefi durumundad\u0131r.<\/p>\n

\u0130lericiler, sosyalistler tabii ki bilimsel d\u00fc\u015f\u00fcnceden yanad\u0131rlar; bu mevziden hi\u00e7bir bi\u00e7imde (hi\u00e7bir politik gerek\u00e7eyle) geri ad\u0131m atmamal\u0131d\u0131rlar. Ama din d\u00fc\u015fman\u0131 de\u011fildirler. Dini (dinsel arg\u00fcmanlar\u0131) tarihsel ve sosyolojik bir olgu olarak ele al\u0131rlar ve felsefi, ideolojik, politik d\u00fczlemlerde bilimsel y\u00f6ntemlerle \u00e7\u00f6z\u00fcmlemeye \u00e7al\u0131\u015f\u0131rlar.<\/p>\n

Bu noktada ciddi bir ideolojik-politik m\u00fccadele ya\u015fan\u0131r. Egemenler kendi kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f dinleri ile halk\u0131n dinini ayn\u0131la\u015ft\u0131rmaya, \u00e7ak\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131rlar ve halk\u0131 dinliler-dinsizler (inan\u00e7l\u0131lar-inan\u00e7s\u0131zlar) veya dinciler-laikler bi\u00e7iminde b\u00f6lmeyi hedeflerler. Bu tuza\u011fa d\u00fc\u015fmemenin, dahas\u0131 onlar\u0131 kendi silahlar\u0131 ile vurman\u0131n yolu, ba\u015fta da belirtti\u011fimiz gibi, halk\u0131n inan\u00e7lar\u0131 ile egemenlerin dininin birbirinden ayr\u0131\u015ft\u0131r\u0131lmas\u0131 ve bu ayr\u0131\u015ft\u0131rman\u0131n politikalar\u0131n\u0131n ustal\u0131kla olu\u015fturulmas\u0131d\u0131r.<\/p>\n

 <\/p>\n

Halk\u0131n inan\u00e7lar\u0131 ile egemenlerin dini aras\u0131nda irice bir fark var!<\/em><\/strong><\/p>\n

Bu ayr\u0131\u015ft\u0131rma bir zorlama m\u0131d\u0131r? Yoksa tarihsel ve sosyolojik bir ger\u00e7e\u011fe mi oturuyor?<\/p>\n

\u0130nsan topluluklar\u0131 \u00e7ok eski \u00e7a\u011flardan beri bilemedikleri, anlayamad\u0131klar\u0131, kar\u015f\u0131s\u0131nda \u00e7aresiz kald\u0131klar\u0131 olgular\u0131n do\u011fa\u00fcst\u00fc baz\u0131 g\u00fc\u00e7lerin tasarrufu oldu\u011funa inand\u0131lar. Bu do\u011fa\u00fcst\u00fc g\u00fc\u00e7leri simgele\u015ftirdiler, onlara tapt\u0131lar, yard\u0131m dilediler. Ba\u015flar\u0131na gelen olumsuzluklar\u0131n, bu do\u011fa\u00fcst\u00fc g\u00fc\u00e7lerin cezaland\u0131rmas\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcler. Cezaland\u0131r\u0131lmamak i\u00e7in \u00e7e\u015fitli tap\u0131n\u00e7 bi\u00e7imleri ve rit\u00fceller geli\u015ftirdiler. Aralar\u0131ndan baz\u0131lar\u0131n\u0131n bu do\u011fa\u00fcst\u00fc g\u00fc\u00e7lerle ileti\u015fim yetene\u011fi oldu\u011funa inand\u0131lar. Bin bir \u00e7e\u015fidi bulunan b\u00fct\u00fcn bu inan\u00e7 sistemlerini dinin k\u00f6kenleri olarak niteleyebiliriz ama hen\u00fcz \u201cdin\u201d diyemeyiz.<\/p>\n

Kurumsal bir yap\u0131 olarak dinler, uygarl\u0131k ile, yani insan topluluklar\u0131n\u0131n kar\u015f\u0131t s\u0131n\u0131flara b\u00f6l\u00fcnmesi ile ortaya \u00e7\u0131kt\u0131. Devlet, ordu ve din, b\u00fct\u00fcn bunlar, ayn\u0131 toplumsal ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcrler ve \u201cuygarl\u0131k paketi\u201dnin farkl\u0131 i\u015flevleri \u00fcstlenmi\u015f (ama birbirlerine ba\u011fl\u0131) mekanizmalar\u0131d\u0131rlar. Nas\u0131l devlet y\u00f6netim tekeli, ordu silah tekeli demekse, din de inan\u00e7 tekeli demektir. \u00d6zellikle verimli co\u011frafyalarda ya\u015fayan insan topluluklar\u0131 \u00f6yle bir \u00fcretim d\u00fczeyine ula\u015fm\u0131\u015flard\u0131 ki, bir toplumsal art\u0131 do\u011fmu\u015ftu. Bu \u00fcretim d\u00fczeyinin s\u00fcreklili\u011finin sa\u011flanmas\u0131 ve toplumsal art\u0131n\u0131n b\u00f6l\u00fc\u015f\u00fclmesi i\u00e7in devlete<\/strong>; toplumun d\u0131\u015ftan (barbar topluluklardan) gelecek sald\u0131r\u0131lara kar\u015f\u0131 korunmas\u0131 i\u00e7in ve dengesiz b\u00f6l\u00fc\u015f\u00fcme kar\u015f\u0131 toplum i\u00e7inden y\u00fckselebilecek itirazlar\u0131 bast\u0131rmak i\u00e7in orduya<\/strong>; toplum \u00fcyelerinin kendi r\u0131zalar\u0131 ile kurulu d\u00fczene boyun e\u011fmelerinin (yani ideolojik hegemonyan\u0131n) sa\u011flanmas\u0131 i\u00e7in dine<\/strong> ihtiya\u00e7 vard\u0131 ve bu mekanizmalar geli\u015ftirildi. Y\u00f6neticiler, askerler ve din adamlar\u0131 egemen s\u0131n\u0131f\u0131 olu\u015fturdular.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi y\u00f6netim, g\u00fcvenlik ve inan\u00e7, uygarl\u0131k ile (bir toplumsal art\u0131n\u0131n do\u011fu\u015fu ile) birlikte zorunlu olarak profesyonelle\u015fti. Ba\u015flang\u0131\u00e7ta bu profesyonelle\u015fme insanl\u0131k tarihinin g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck devrimdi; \u00e7\u00fcnk\u00fc devlet, ordu ve din, do\u011faya ve barbarl\u0131\u011fa kar\u015f\u0131 b\u00fcy\u00fck bir zaferin \u00fcr\u00fcn\u00fcyd\u00fcler. Ama bu zaferin bir bedeli vard\u0131: \u0130nsan\u0131n kendi eme\u011fine (bedensel ve zihinsel prati\u011fine) yabanc\u0131la\u015fmas\u0131. Bu prati\u011fin \u201cd\u00fczen\u201dlenmesinden kopmas\u0131, \u201ckendisi i\u00e7in\u201d olmay\u0131 terk etmesi. G\u00fcvenlik u\u011fruna, \u00f6zg\u00fcrl\u00fck feda edildi (H\u00e2l\u00e2 da feda edilmektedir, gerek bireyler gerek toplumlar taraf\u0131ndan; h\u00e2l\u00e2 \u00e7\u00f6z\u00fclememi\u015ftir bu kadim \u00e7eli\u015fki).<\/p>\n

Din, bir d\u00fczen getirdi. Halk\u0131n inan\u00e7lar\u0131n\u0131 soyutlad\u0131, d\u00fczenledi, kurumsalla\u015ft\u0131rd\u0131. Ama ayn\u0131 zamanda (giderek) bir yabanc\u0131la\u015ft\u0131rma getirdi. Halk, inan\u00e7lar\u0131na yabanc\u0131la\u015ft\u0131. \u0130nanc\u0131 kendisinin olmaktan \u00e7\u0131kt\u0131, kendisine dikte edilir oldu. Neye inanaca\u011f\u0131 din adamlar\u0131 (egemenler) taraf\u0131ndan tespit edilir oldu. Din, d\u00fczenlenmi\u015f, kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f inan\u00e7t\u0131r; ama ayn\u0131 zamanda yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f inan\u00e7t\u0131r.<\/p>\n

Halk\u0131n inan\u00e7lar\u0131 ile egemenlerin dini aras\u0131ndaki fark, bu sosyolojik olgudan kaynaklan\u0131r. Bu fark\u0131n olu\u015fmas\u0131n\u0131n temelinde, uygarl\u0131k ile birlikte toplumun kar\u015f\u0131t s\u0131n\u0131flara b\u00f6l\u00fcnmesi yatar. Moda deyimiyle, halk\u0131n inan\u00e7lar\u0131 ile egemenlerin dini aras\u0131nda irice bir fark var; yakla\u015f\u0131k 5-6 bin y\u0131ll\u0131k derinli\u011fi olan bir fark. K\u0131sacas\u0131, s\u0131n\u0131fsal bir farkt\u0131r bu.<\/p>\n

Egemenlik sistemi ve egemenler yok edilebilir. Ama halk\u0131 yok edemezsiniz. Dolay\u0131s\u0131yla egemenlerin kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f dinine yakla\u015f\u0131m ile halk\u0131n inan\u00e7lar\u0131 ba\u011flam\u0131nda dine yakla\u015f\u0131m farkl\u0131 olmal\u0131d\u0131r.<\/p>\n

 <\/p>\n

Allah bir midir?<\/em><\/strong><\/p>\n

Allah\u2019\u0131n tekle\u015ftirilmesi muazzam bir d\u00fc\u015f\u00fcnsel devrimdi (tabii b\u00fcy\u00fck toplumsal devrimler e\u015fli\u011finde). Tektanr\u0131l\u0131 dinlerin olu\u015fumu ayn\u0131 zamanda, belki de tarihin g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck laikle\u015fme at\u0131l\u0131m\u0131yd\u0131. Tektanr\u0131c\u0131l\u0131k ile, kutsalla\u015ft\u0131rma (Tanr\u0131) g\u00fcnl\u00fck hayattan \u00f6nemli \u00f6l\u00e7\u00fcde \u00e7\u0131kar\u0131ld\u0131, soyutla\u015ft\u0131r\u0131ld\u0131 ve g\u00f6klere s\u00fcr\u00fcld\u00fc. Daha \u00f6nce de yazd\u0131\u011f\u0131m\u0131z gibi, tektanr\u0131l\u0131 dinlerin b\u00fcy\u00fck liderleri Musa, \u0130sa ve Muhammed, tarihin g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck tanr\u0131 y\u0131k\u0131c\u0131lar\u0131yd\u0131. M\u0131s\u0131r firavunlar\u0131na, Roma imparatorlar\u0131na ve Mekkeli zalimlere kar\u015f\u0131 yap\u0131lm\u0131\u015ft\u0131r bu b\u00fcy\u00fck toplumsal ve d\u00fc\u015f\u00fcnsel at\u0131l\u0131mlar.<\/p>\n

Ama bu, madalyonun bir y\u00fcz\u00fc. Ger\u00e7ekte, Allah teke indirilmi\u015f midir? S\u0131n\u0131flar ortadan kald\u0131r\u0131lmad\u0131k\u00e7a, Allah \u201cbir\u201d olabilir mi? \u00c7oktanr\u0131c\u0131l\u0131\u011fa kar\u015f\u0131 zafer geri d\u00f6n\u00fc\u015fs\u00fcz bi\u00e7imde kazan\u0131ld\u0131ktan sonra tektanr\u0131c\u0131l\u0131\u011f\u0131n da kurumsalla\u015ft\u0131\u011f\u0131n\u0131 ve yeni d\u00fczenin hakim ideolojisi haline geldi\u011fini g\u00f6r\u00fcyoruz. Bu noktadan sonra \u201cAllah birdir\u201d s\u00f6ylemi, bildik \u201chepimiz ayn\u0131 kay\u0131ktay\u0131z\u201d s\u00f6yleminin dinsel d\u00fczlemdeki ifadesinden ba\u015fka bir \u015fey de\u011fildi. Ezilenler, ezen-ezilen \u00e7eli\u015fkisinin fark\u0131na vard\u0131k\u00e7a, Allah\u2019lar\u0131n\u0131n da farkl\u0131 oldu\u011funun fark\u0131na vard\u0131lar. Y\u00f6netenlerin Allah\u2019\u0131 ile y\u00f6netilenlerin Allah\u2019\u0131 bir de\u011fildi. \u0130\u015flevleri de farkl\u0131yd\u0131. Asl\u0131nda her s\u0131n\u0131f\u0131n Allah\u2019\u0131 kendisine benziyordu. Tanr\u0131 insan\u0131 kendi suretinde yaratt\u0131 denir ama asl\u0131nda tersi do\u011frudur. \u0130nsanlar Tanr\u0131\u2019y\u0131 kendi suretlerinde yarat\u0131rlar. \u0130nsan topluluklar\u0131n\u0131n kar\u015f\u0131t s\u0131n\u0131flara b\u00f6l\u00fcnmesiyle (uygarl\u0131kla) birlikte, s\u0131n\u0131flar tanr\u0131lar\u0131n\u0131 kendi suretlerinde yaratt\u0131lar.<\/p>\n

S\u0131n\u0131f m\u00fccadelesinin keskin olmad\u0131\u011f\u0131, ezenlerin toplum \u00fczerindeki hegemonyas\u0131n\u0131n bask\u0131n oldu\u011fu d\u00f6nemlerde, ezenlerin tanr\u0131s\u0131 da bask\u0131nd\u0131r. B\u00f6yle d\u00f6nemlerde ezenlerin tanr\u0131s\u0131 at oynat\u0131r; ezilenlerin tanr\u0131s\u0131 ise meydan\u0131 bo\u015f b\u0131rak\u0131r ve kalplere, vicdanlara \u00e7ekilir. Ezenlerin tanr\u0131s\u0131 kapsay\u0131c\u0131, buyurucu, cezaland\u0131r\u0131c\u0131 bir tanr\u0131d\u0131r. Ezilenlerinki ise, koruyucu, yard\u0131m dilenilen, ac\u0131lar\u0131 hafifleten, pasif bir tanr\u0131. Marx bu durumu \u00e7ok g\u00fczel anlat\u0131r: \u201cDinsel s\u0131k\u0131nt\u0131 bir yandan ger\u00e7ek s\u0131k\u0131nt\u0131n\u0131n ifadesi, bir yandan da ger\u00e7ek s\u0131k\u0131nt\u0131ya kar\u015f\u0131 protestodur. Din akl\u0131n i\u00e7inden at\u0131ld\u0131\u011f\u0131 toplumsal ko\u015fullar\u0131n ruhu oldu\u011fu gibi, ezilmi\u015f yarat\u0131\u011f\u0131n i\u00e7 \u00e7eki\u015fidir, ta\u015f y\u00fcrekli bir d\u00fcnyan\u0131n ruhudur da. Din halk\u0131n afyonudur.\u201d Boyun e\u011fen ezilenin tanr\u0131s\u0131 afyon i\u015flevi g\u00f6r\u00fcr; hem uzla\u015fmac\u0131d\u0131r (ezenlerin tanr\u0131s\u0131 ile uzla\u015f\u0131r) hem de ac\u0131lar\u0131 uyu\u015fturucu ve \u00f6teleyicidir.<\/p>\n

Ne zaman ki s\u0131n\u0131f m\u00fccadelesi keskinle\u015fir, ezilenler ba\u015f kald\u0131r\u0131rlar, ezilenlerin tanr\u0131s\u0131 da vicdanlardan d\u0131\u015far\u0131 \u00e7\u0131k\u0131p ezenlerin tanr\u0131s\u0131n\u0131n kar\u015f\u0131s\u0131na dikilir. \u0130syanc\u0131 bir tanr\u0131 olur. T\u0131pk\u0131, Musa\u2019n\u0131n Tanr\u0131s\u0131n\u0131n M\u0131s\u0131r\u2019\u0131n tanr\u0131lar\u0131na, \u0130sa\u2019n\u0131n Tanr\u0131s\u0131n\u0131n Roma\u2019n\u0131n ma\u011frur tanr\u0131lar\u0131na, Muhammed\u2019in Allah\u2019\u0131n\u0131n Mekke\u2019nin putlar\u0131na ba\u015fkald\u0131r\u0131\u015f\u0131 gibi. T\u0131pk\u0131, Abbasi y\u00f6netimine ba\u015fkald\u0131ran Karmatilerin, Sel\u00e7uklu\u2019ya isyan eden Babailerin, Osmanl\u0131\u2019ya ba\u015fkald\u0131ran Bedreddinilerin, Avrupa feodallerine ve onlar\u0131n kilisesine kar\u015f\u0131 k\u00f6yl\u00fclerin isyan\u0131n\u0131 \u00f6rg\u00fctleyen Thomas M\u00fcnzer\u2019in Tanr\u0131s\u0131 gibi.<\/p>\n

Asl\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi s\u00fcren s\u0131n\u0131f m\u00fccadelesidir. Tanr\u0131lar bu m\u00fccadelenin suretleridir sadece. Ama ezilenler as\u0131l yarat\u0131c\u0131n\u0131n kendileri oldu\u011funu kavrayana dek, yani modern \u00e7a\u011flara dek, s\u0131n\u0131f m\u00fccadelesi bu kutsalla\u015ft\u0131rma kisvesi alt\u0131nda s\u00fcregelmi\u015ftir.<\/p>\n

 <\/p>\n

Tanr\u0131 ihtiyac\u0131 (egemenler ve halk a\u00e7\u0131s\u0131ndan)<\/em><\/strong><\/p>\n

Tanr\u0131 ihtiyac\u0131 nereden kaynaklan\u0131yor? Bu sorunun yan\u0131t\u0131 da, y\u00f6netenler ve halk a\u00e7\u0131s\u0131ndan ayr\u0131 ayr\u0131 verilmelidir.<\/p>\n

Egemen s\u0131n\u0131flar\u0131n tanr\u0131 ihtiyac\u0131, samimi inan\u00e7tan kaynaklanmaz. Devlet (tarihteki din devletleri bile) inanmaz; Tanr\u0131 (din) sadece bir ara\u00e7t\u0131r. Egemen d\u00fczenin devam\u0131 i\u00e7in gerekli olan kurgulanm\u0131\u015f bir ara\u00e7. Sava\u015flar dua ederek kazan\u0131lmaz; g\u00fc\u00e7l\u00fc ordular kurulmal\u0131, sava\u015f sanat\u0131 iyi bilinmelidir. B\u00fct\u00fcn sava\u015f kuramc\u0131lar\u0131n\u0131n eserlerini okuyun, hi\u00e7birinde \u201ckomutanlar \u015f\u00f6yle inan\u00e7l\u0131 olmal\u0131d\u0131r, b\u00f6yle dua etmelidir\u201d diye yazmazlar. Maliye, hukuk, i\u00e7 ve d\u0131\u015f ili\u015fkiler vb. b\u00fct\u00fcn devlet i\u015fleri tamamen d\u00fcnyevi ko\u015fullar g\u00f6z \u00f6n\u00fcne al\u0131narak y\u00fcr\u00fct\u00fcl\u00fcr. Bu yeni bir olay da de\u011fildir; S\u00fcmerlerden beri b\u00f6yledir.<\/p>\n

O halde devletin (egemen s\u0131n\u0131flar\u0131n) neden dine ve tanr\u0131ya ihtiyac\u0131 var? Tebaay\u0131 y\u00f6netebilmek i\u00e7in, toplum \u00fczerindeki ideolojik hegemonyalar\u0131n\u0131 peki\u015ftirmek i\u00e7in\u2026 Askerleri d\u00fc\u015fman\u0131n \u00fczerine ancak \u201cAllah, Allah, Allah!\u201d diye s\u00fcrebilirsiniz; ama hepimizin bildi\u011fi ve Napolyon\u2019un da itiraf etti\u011fi gibi as\u0131l slogan \u201cPara, Para, Para!\u201dd\u0131r. Egemen s\u0131n\u0131flar a\u00e7\u0131s\u0131ndan bu iki slogan ayn\u0131d\u0131r. Sadece as\u0131l slogan halka Allah ambalaj\u0131na sar\u0131larak sunulmaktad\u0131r.<\/p>\n

K\u0131sacas\u0131, egemen s\u0131n\u0131flar devleti y\u00f6netirken inan\u00e7s\u0131zd\u0131rlar, halk\u0131 y\u00f6netirken ise inan\u00e7l\u0131ym\u0131\u015f gibi g\u00f6z\u00fck\u00fcrler. Yani \u201ctakiyye\u201d yapmaktad\u0131rlar. Bu takiyye, egemenlerin laiklik anlay\u0131\u015f\u0131na da yans\u0131r: Devlet i\u015fleri ile din i\u015flerinin birbirinden ayr\u0131lmas\u0131. Neden sadece devlet i\u015flerini ay\u0131r\u0131yorsunuz? \u00c7\u00fcnk\u00fc halk\u0131 y\u00f6netirken, dine ve Allah\u2019a ihtiyac\u0131n\u0131z var. Sizi gidi takiyyeci dinciler! Sizi gidi takiyyeci laikler! Dincilikleri de takiyye, laiklikleri de\u2026<\/p>\n

Egemen s\u0131n\u0131flar \u00fc\u00e7k\u00e2\u011f\u0131t\u00e7\u0131 olduklar\u0131 i\u00e7in takiyye yapmazlar; buna mecburdurlar. Uzla\u015fmaz bir \u00e7eli\u015fkiye (ezen-ezilen, s\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen) dayanan sistemlerini s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fmak gibi, olanaks\u0131zl\u0131\u011f\u0131 eninde sonunda ortaya \u00e7\u0131kan bir hedefin pe\u015findedirler. Bu nedenle k\u0131rk takla atmak zorundad\u0131rlar. Bu k\u0131rk taklan\u0131n en \u00f6nde geleni de dindir (\u00f6nde gelen bir di\u011ferinin de milliyet\u00e7ilik oldu\u011fu biliniyor).<\/p>\n

Halk\u0131n (ezilenlerin) tanr\u0131 ihtiyac\u0131 ise eksikli\u011finden, daha do\u011frusu \u201ckendisi i\u00e7in\u201d olamamas\u0131ndan kaynaklan\u0131r. Kendi yapamad\u0131klar\u0131n\u0131 tanr\u0131dan diler, tanr\u0131dan bekler. Halk\u0131n tanr\u0131s\u0131 ile ili\u015fkisi, \u00e7ocu\u011fun ana-babas\u0131 ile ili\u015fkisi gibidir. S\u0131\u011f\u0131n\u0131lan, koruyan, kollayan, yard\u0131m eden, cezas\u0131ndan korkulan, ama ba\u011f\u0131\u015flayan, her \u015feyi bilen, her an haz\u0131r ve naz\u0131r olan do\u011fa\u00fcst\u00fc bir g\u00fc\u00e7. Halk\u0131n tanr\u0131s\u0131, halk\u0131n ezilme durumuna katlanmas\u0131n\u0131 sa\u011flar. Konumunu de\u011fi\u015ftiremeyen, d\u00f6n\u00fc\u015ft\u00fcremeyen, kendisini yaratamayan ki\u015fi, ya ak\u0131l sa\u011fl\u0131\u011f\u0131n\u0131 yitirecektir, ya da tanr\u0131s\u0131na s\u0131\u011f\u0131nacakt\u0131r. Bu son derece yak\u0131c\u0131 bir ihtiya\u00e7t\u0131r. Halk i\u00e7in b\u00fct\u00fcn eksiklikleri ve zay\u0131fl\u0131klar\u0131 kapatan kapsay\u0131c\u0131 bir g\u00fc\u00e7t\u00fcr tanr\u0131. Tanr\u0131, halk\u0131n zay\u0131fl\u0131\u011f\u0131d\u0131r, g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcd\u00fcr, yumu\u015fak karn\u0131d\u0131r.<\/p>\n

Halk inan\u00e7lar\u0131nda samimidir. Y\u00f6netim erkini elinde tutan egemenler gibi takiyyeci de\u011fildir, Tanr\u0131s\u0131n\u0131 samimi olarak savunur. Tanr\u0131 onun son s\u0131\u011f\u0131na\u011f\u0131d\u0131r; dolay\u0131s\u0131yla d\u0131\u015fardan gelip y\u0131kmak isteyene kar\u015f\u0131 tanr\u0131s\u0131n\u0131 b\u00fcy\u00fck bir diren\u00e7le, can havliyle savunacakt\u0131r. Tanr\u0131, halk i\u00e7in, \u201cevdeki bulgur\u201ddur.<\/p>\n

 <\/p>\n

Halk dindard\u0131r, ama laiktir <\/em><\/strong><\/p>\n

Halk\u0131n tanr\u0131s\u0131, politik bir tanr\u0131 de\u011fildir. Vicdanlar\u0131n bir k\u00f6\u015fesinde durur; g\u00fcnl\u00fck i\u015flere, d\u00fcnya i\u015flerine pek kar\u0131\u015fmaz. Hatta onun d\u00fcnya i\u015flerine kar\u0131\u015ft\u0131r\u0131lmas\u0131, kirletilmesi, tart\u0131\u015f\u0131l\u0131r k\u0131l\u0131nmas\u0131 anlam\u0131na gelir ki, ay\u0131pt\u0131r. Dedi\u011fimiz gibi Tanr\u0131 halk\u0131n son s\u0131\u011f\u0131na\u011f\u0131d\u0131r, bir t\u00fcr yast\u0131k alt\u0131ndaki bileziktir, zor zamanlar\u0131n garantisidir. S\u0131\u011f\u0131naks\u0131z yap\u0131lmaz, ama s\u0131\u011f\u0131nakta da ya\u015fanmaz. Zaman zaman an\u0131msan\u0131r: Kimisi g\u00fcnde be\u015f vakit, kimisi Cuma\u2019lar\u0131, kimisi ise sadece bayram sabah\u0131. Bu konuda zorlama yapmak da ay\u0131pt\u0131r, vicdanlara m\u00fcdahale olarak alg\u0131lan\u0131r. S\u0131radan halk, i\u00e7g\u00fcd\u00fcsel olarak, bu t\u00fcr rit\u00fcellerin ger\u00e7ek inanc\u0131n \u00f6l\u00e7\u00fct\u00fc olmad\u0131\u011f\u0131n\u0131 bilir. Hatta bu t\u00fcr rit\u00fceller, belli bir kesim i\u00e7in samimi bir an\u0131msama faaliyeti olsa da, \u00e7o\u011fu ki\u015fi i\u00e7in d\u00fcnya i\u015flerinin y\u00fcr\u00fct\u00fclmesinin bir arac\u0131d\u0131r. Halk\u0131m\u0131z da mahalle \u00e7ap\u0131nda politika yapar; en az\u0131ndan Cuma\u2019lar\u0131 ibadet yerinde g\u00f6z\u00fck\u00fcr ki d\u0131\u015flanmas\u0131n, m\u00fc\u015fterisini kaybetmesin. Ama bu \u201c\u015fark kurnazl\u0131\u011f\u0131\u201d vicdanen ay\u0131p say\u0131l\u0131r, a\u00e7\u0131k\u00e7a savunulamaz; yap\u0131l\u0131r ama saklan\u0131r, utan\u0131l\u0131r.<\/p>\n

K\u0131sacas\u0131 halk tanr\u0131s\u0131n\u0131 g\u00f6zbebe\u011fi gibi korur; onu kirli d\u00fcnya i\u015flerine m\u00fcmk\u00fcn oldu\u011funca kar\u0131\u015ft\u0131rmamaya \u00e7al\u0131\u015f\u0131r. Ancak \u00e7aresiz kald\u0131\u011f\u0131 zaman ona ba\u015fvurur ki, asl\u0131nda bunun bir \u00e7are olmad\u0131\u011f\u0131n\u0131n da fark\u0131ndad\u0131r. \u201c\u0130\u015fimiz Allah\u2019a kald\u0131\u201d s\u00f6z\u00fcn\u00fc \u201ctamam \u015fimdi rahatlad\u0131k, b\u00fct\u00fcn sorunlar\u0131m\u0131z her \u015feye g\u00fcc\u00fc yeten bir kuvvet taraf\u0131ndan \u00e7\u00f6z\u00fclecek\u201d anlam\u0131nda m\u0131 kullan\u0131r\u0131z, yoksa \u00e7aresizli\u011fin bir ifadesi olarak m\u0131? \u201cAllah seni \u0131slah etsin\/belan\u0131 versin\/kahretsin\u201d s\u00f6zleri de hep \u00e7aresizli\u011fin d\u0131\u015favurumudur. \u201cNe dedim ne yapt\u0131msa dinletemedim\u201d anlam\u0131na gelir, yoksa \u201ci\u015fte \u015fimdi o seni do\u011fru yola getirir\u201d anlam\u0131na de\u011fil. Anne s\u0131nava giden \u00e7ocu\u011funu \u201cAllah zihin a\u00e7\u0131kl\u0131\u011f\u0131 versin\u201d diye u\u011furlar. Ama i\u015fini Allah\u2019a b\u0131rakmamak i\u00e7in \u00f6nceden her t\u00fcrl\u00fc tedbirini de almaya \u00e7al\u0131\u015f\u0131r: \u00c7ocu\u011fun s\u0131nava haz\u0131rlanabilmesi i\u00e7in her t\u00fcrl\u00fc fedak\u00e2rl\u0131\u011f\u0131 yapar, gece uykusunu almas\u0131n\u0131 sa\u011flar, sabah \u00f6zenle kahvalt\u0131s\u0131n\u0131 haz\u0131rlar\u2026 Yani t\u00fcm d\u00fcnyevi (bilimsel) gerekleri yerine getirir. Zihin a\u00e7\u0131kl\u0131\u011f\u0131 dile\u011fi, son bir psikolojik destek anlam\u0131ndad\u0131r; daha \u00e7ok da anne i\u00e7in\u2026<\/p>\n

Halk laiktir. Dindard\u0131r-inan\u00e7l\u0131d\u0131r, ama laiktir. Hem de laikli\u011fe ger\u00e7ek i\u00e7eri\u011fini verir, onu s\u0131n\u0131rlamaz. \u00d6te d\u00fcnya i\u015fleri ile d\u00fcnya i\u015flerini (sadece devlet i\u015fleri de\u011fil) birbirine kar\u0131\u015ft\u0131rmama anlam\u0131nda -yani do\u011fal olarak- laiktir. Dindarl\u0131\u011f\u0131 \u00f6te d\u00fcnya i\u00e7indir; bu d\u00fcnyada (do\u011fada) \u00e7aresi olmayan tek olgu (\u00f6l\u00fcm) kar\u015f\u0131s\u0131nda vakur kalabilme anlam\u0131nda inan\u00e7l\u0131d\u0131r. Yoksa bu d\u00fcnyan\u0131n (do\u011fan\u0131n) b\u00fct\u00fcn i\u015flerini d\u00fcnyevi y\u00f6ntemlerle \u00e7\u00f6zmeye e\u011filimlidir. B\u00f6yle bir \u00e7\u00f6z\u00fcm\u00fc g\u00f6rd\u00fc\u011f\u00fc an hemen ona sar\u0131l\u0131r; i\u015fini Allah\u2019a b\u0131rakmaz. Allah\u2019\u0131n\u0131 bo\u015f yere me\u015fgul etmez!<\/p>\n

Bu laiklik, uygarl\u0131k s\u00fcrecinin yaratt\u0131\u011f\u0131 b\u00fcy\u00fck bir kazan\u0131m\u0131d\u0131r. Uygarl\u0131k, insanl\u0131\u011f\u0131n, do\u011fa ve toplum olaylar\u0131 kar\u015f\u0131s\u0131nda kendi kaderini kendi ellerine alabilmesinin yolunu a\u00e7t\u0131. Ya\u015fam etkinliklerinin giderek \u00e7o\u011falan b\u00f6l\u00fcm\u00fcn\u00fc do\u011fa\u00fcst\u00fc g\u00fc\u00e7lerin elinden ald\u0131, insana verdi. Tabii ki bedeller \u00f6dendi ve h\u00e2l\u00e2 \u00f6deniyor: S\u0131n\u0131fla\u015fma, s\u00f6m\u00fcr\u00fc ve bunlar\u0131n arac\u0131 olarak devlet, ordu ve din. Ama uygarl\u0131k s\u00fcrecinin temelde yaratt\u0131\u011f\u0131 muazzam birikim de yads\u0131namaz. Zaten bu birikim sayesindedir ki, bug\u00fcn s\u0131n\u0131fs\u0131z, s\u00f6m\u00fcr\u00fcs\u00fcz ve devletsiz bir uygarl\u0131k modeli insanl\u0131\u011f\u0131n ufku i\u00e7ine girebilmi\u015ftir.<\/p>\n

 <\/p>\n

Egemenler ne dindard\u0131r ne de laik<\/em><\/strong><\/p>\n

Egemenler ise ne dindard\u0131r ne de laik. Egemenlerin tanr\u0131s\u0131 politik bir tanr\u0131d\u0131r. Y\u00f6netmek, buyurmak, sava\u015fmak ve cezaland\u0131rmak zorundad\u0131r. Dolay\u0131s\u0131yla aktiftir, d\u00fcnya i\u015flerinin i\u00e7indedir. Daha do\u011frusu egemen s\u0131n\u0131flar, b\u00fct\u00fcn bu i\u015fleri yapabilmek i\u00e7in bir tanr\u0131 icat ederler ve onu kullan\u0131rlar. En ba\u015flarda kendilerini tanr\u0131la\u015ft\u0131rarak, sonralar\u0131 \u201cTanr\u0131 ad\u0131na\u201d, daha sonra da \u201cTanr\u0131 vas\u0131tas\u0131yla\u201d\u2026 Tanr\u0131y\u0131 d\u00fcnya i\u015flerinde kulland\u0131klar\u0131 i\u00e7in laik de\u011fildirler. Tanr\u0131y\u0131 sadece ara\u00e7 olarak kulland\u0131klar\u0131 i\u00e7in de inan\u00e7l\u0131 ve dindar de\u011fildirler. Bireylerden ba\u011f\u0131ms\u0131z olarak, s\u0131n\u0131fsal konumlar\u0131 gere\u011fi b\u00f6yledirler.<\/p>\n

Peki, egemenler neden b\u00f6yle bir ara\u00e7 icat ettiler? \u0130\u015flerini ba\u015fka ara\u00e7larla s\u00fcrd\u00fcremezler miydi? Bunun nedeni halk\u0131n (ezilenlerin, s\u00f6m\u00fcr\u00fclenlerin, y\u00f6netilenlerin) \u00e7ok eski d\u00f6nemlerden itibaren s\u00fcregelen inan\u00e7l\u0131l\u0131\u011f\u0131d\u0131r; g\u00fcnl\u00fck i\u015fleri kutsalla\u015ft\u0131rma gelene\u011fidir. B\u00f6yle bir zemin olmasayd\u0131, din diye bir ara\u00e7 da olmayacakt\u0131; egemenler ba\u015fka t\u00fcrl\u00fc ideolojik hegemonya ara\u00e7lar\u0131 bulacaklard\u0131.<\/p>\n

Egemenlerin dini, halk\u0131n samimi inan\u00e7lar\u0131n\u0131n temelinde y\u00fckselir. O geleneksel inan\u00e7lar\u0131n sistemle\u015ftirilmesi, tekelle\u015ftirilmesi, kurumsalla\u015ft\u0131r\u0131lmas\u0131 ile olu\u015fturulur; \u015feriat budur. Bu s\u00fcre\u00e7 i\u00e7inde din, k\u00f6kenindeki inan\u00e7lardan giderek kopar, ba\u015fka bir \u015fey olur. Ama yine de egemen ideolojinin halk\u0131n i\u00e7ine s\u0131zmas\u0131n\u0131n, sirayet edebilmesinin en etkili ara\u00e7lar\u0131ndan biri olma niteli\u011fini korur. Tarihin en i\u015flevsel icatlar\u0131ndan biridir din ve Tanr\u0131.<\/p>\n

Fakat yukar\u0131da s\u00f6z\u00fcn\u00fc etti\u011fimiz uygarl\u0131k birikimi artt\u0131k\u00e7a, halk i\u00e7inde s\u00fcregelen kutsalla\u015ft\u0131rma gelene\u011fi t\u00f6rp\u00fclendik\u00e7e, halk\u0131n tanr\u0131s\u0131 giderek g\u00fcnl\u00fck hayattaki rol\u00fcn\u00fc kaybedip vicdanlara \u00e7ekildik\u00e7e, egemenlerin tanr\u0131s\u0131 da giderek soyutla\u015f\u0131r. \u00c7oktanr\u0131c\u0131l\u0131k kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f bir din sistemidir ama eski b\u00fcy\u00fcsel d\u00fc\u015f\u00fcnce gelene\u011finden de fazla kopmam\u0131\u015ft\u0131r. Tektanr\u0131l\u0131 dinlerde ise Tanr\u0131 iyice soyutla\u015fm\u0131\u015f, bu d\u00fcnyadan uzakla\u015fm\u0131\u015f, g\u00f6klere s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bilimsel Devrim ve Ayd\u0131nlanma sonras\u0131nda ise Tanr\u0131, bu d\u00fcnyadan tamamen kopmu\u015f, d\u00fcnya i\u015flerine umars\u0131z bir Tanr\u0131ya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Newton\u2019un Tanr\u0131s\u0131 sadece evrensel saati kurmu\u015ftur, \u00f6tesine kar\u0131\u015fmaz. Hatta g\u00fcn\u00fcm\u00fcz\u00fcn din baronlar\u0131, Evrim\u2019in bir olgu oldu\u011funun ortaya \u00e7\u0131kmas\u0131 ile birlikte, \u201cilk can\u0131 \u00fcf\u00fcren (ilk tohumu atan), \u00f6tesine kar\u0131\u015fmayan bir Tanr\u0131\u201d \u015fekillendirmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Halk\u0131n tanr\u0131s\u0131 vicdanlara \u00e7ekildik\u00e7e, egemenlerin tanr\u0131s\u0131 da g\u00f6klere \u00e7ekilir. Halk laikle\u015ftik\u00e7e, egemenler tanr\u0131lar\u0131n\u0131 ba\u015fka bir bi\u00e7ime sokup sunmaya \u00e7al\u0131\u015f\u0131rlar. Bu s\u00fcre\u00e7 nereye kadar var\u0131r, bir \u201cTekno-Tanr\u0131\u201dya, daha olas\u0131l\u0131k\u00e7\u0131, post-modern ve \u201cdemokrat\u201d bir Tanr\u0131ya, t\u00fcm dinlerin daha \u00fcst bir kutsal sistemde birle\u015ftirilmesiyle olu\u015facak yeni ve farkl\u0131 bir Tanr\u0131ya, hatta Tanr\u0131n\u0131n i\u015flevini de g\u00f6recek ba\u015fka bir hegemonik arac\u0131n olu\u015fumuna (\u00f6rne\u011fin bilim!), yani tanr\u0131s\u0131zl\u0131\u011fa ula\u015f\u0131r m\u0131, yoksa halk\u0131n laikli\u011fi (bir emek\u00e7i ayd\u0131nlanmas\u0131) t\u00fcm egemenlik sistemini tanr\u0131lar\u0131yla ve di\u011fer ideolojik hegemonya ayg\u0131tlar\u0131yla birlikte tarihe mi g\u00f6mer, yoksa bir uygarl\u0131k \u00e7\u00f6k\u00fc\u015f\u00fc ya\u015fan\u0131r da b\u00fcy\u00fcsel d\u00fc\u015f\u00fcnce d\u00f6nemine geri mi d\u00f6n\u00fcl\u00fcr, bu verimli ve \u00f6nemli konuyu ba\u015fka bir yaz\u0131da tart\u0131\u015f\u0131r\u0131z. Bu yaz\u0131da sadece kar\u015f\u0131t s\u0131n\u0131flar\u0131n (egemenlerin ve halk\u0131n) dine yakla\u015f\u0131mlar\u0131ndaki fark ile ilgiliyiz.<\/p>\n

 <\/p>\n

Sonu\u00e7 <\/em><\/strong><\/p>\n

\u00c7o\u011fu entelekt\u00fcel, hatta \u00e7o\u011fu sosyalist, halka bakt\u0131\u011f\u0131nda koyu bir dindarl\u0131k g\u00f6r\u00fcr. Ya bu dindarl\u0131kla sava\u015fma yolunu se\u00e7er ya da uzla\u015fma. Bu ikisi de egemenlerin bak\u0131\u015f a\u00e7\u0131s\u0131ndan kopamamak ve onlar\u0131n tuza\u011f\u0131na d\u00fc\u015fmek anlam\u0131na gelir. Oysa halka, Marie Curie\u2019nin bir ton \u00e7amura yakla\u015ft\u0131\u011f\u0131 gibi yakla\u015fmak gerekir. Bir gram radyumun, ba\u015fka hi\u00e7bir yerde de\u011fil, o bir ton \u00e7amurun i\u00e7inde bulundu\u011fu bilinmelidir.<\/p>\n

Halk\u0131n laikli\u011fi (\u201cdo\u011fal laiklik\u201d), inan\u00e7lar\u0131yla i\u00e7 i\u00e7edir; birbirine kar\u0131\u015fm\u0131\u015f haldedir. \u00d6nc\u00fc, bir ayr\u0131\u015ft\u0131rma ve dam\u0131tma i\u015flevi g\u00f6rebilmelidir. Tarih boyunca bu i\u015flemi yapabilenler, halka bir d\u00fc\u015fman gibi de\u011fil, ergen bir ki\u015finin ana-babas\u0131na yakla\u015ft\u0131\u011f\u0131 gibi yakla\u015fabilenler, halk\u0131n samimi laikli\u011fi ile birle\u015fip, bu potansiyeli egemenlerin takiyyeci dinine (ve iktidar\u0131na) kar\u015f\u0131 y\u00f6neltebilenler ba\u015far\u0131l\u0131 toplumsal d\u00f6n\u00fc\u015f\u00fcm ve Ayd\u0131nlanma hareketleri \u00f6rg\u00fctleyebildiler. Bilimsel d\u00fc\u015f\u00fcncenin toplumsalla\u015ft\u0131r\u0131lmas\u0131, bu noktada kilit bir y\u00f6ntem olarak d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

Yaz\u0131y\u0131 bu noktada sonland\u0131r\u0131yoruz, ama konuyu irdelemeye devam edece\u011fiz. Birka\u00e7 \u00f6nemli a\u00e7\u0131l\u0131mla konu s\u00fcrd\u00fcr\u00fclebilir:<\/p>\n

– Halk\u0131n inan\u00e7lar\u0131yla sava\u015fma veya bu inan\u00e7larla uzla\u015fma stratejilerinin -ikisinin birden- neden egemenlerin tuza\u011f\u0131na d\u00fc\u015fmek anlam\u0131na geldi\u011fi konusu incelemeye de\u011fer. \u00c7\u00fcnk\u00fc iki t\u00fcr yakla\u015f\u0131ma da \u00e7ok s\u0131k rastlan\u0131yor.<\/p>\n

– \u201cDo\u011fal laiklik\u201d kavram\u0131 hen\u00fcz \u00e7ok ham. Bu kavram\u0131n i\u00e7ini doldurmak ve detayland\u0131rmak gerekiyor.<\/p>\n

– T\u00fcrkiye\u2019nin yak\u0131n tarihinde bu konuyu derinlemesine incelemi\u015f iki \u00f6nemli ara\u015ft\u0131rmac\u0131 var: Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131 ve Turan Dursun. \u0130kisinin ortak noktalar\u0131 oldu\u011fu gibi olduk\u00e7a farkl\u0131 yakla\u015f\u0131mlar\u0131 da var. Ayr\u0131ca ilk d\u00f6nem Kemalistlerin bu konudaki prati\u011fi de incelenmeye ve dersler \u00e7\u0131kar\u0131lmaya de\u011fer. Hatta bunlar, sadece bir makaleyle de\u011fil, d\u00fcnyadaki \u00f6rneklerle de zenginle\u015ftirilerek Bilim ve Gelecek<\/em>\u2019in bir kapak dosyas\u0131 olarak ele al\u0131nabilir.<\/p>\n

– Bu konudaki kilit bir y\u00f6ntem, laikli\u011fin \u201cbilimsel d\u00fc\u015f\u00fcncenin toplumsalla\u015ft\u0131r\u0131lmas\u0131\u201d olarak anla\u015f\u0131lmas\u0131d\u0131r. Laiklik, topluma yukardan a\u015fa\u011f\u0131ya, tepeden t\u0131rna\u011fa giydirilen bir elbise olarak ele al\u0131namaz. Fakat bu genel y\u00f6ntemin alt ba\u015fl\u0131klar\u0131 nelerdir, bu da \u00fczerinde kafa yormaya de\u011fer.<\/p>\n

Bundan sonraki yaz\u0131lar\u0131m\u0131zda, bu ve benzeri kanallardan fikir \u00fcretmeye ve tart\u0131\u015fmaya devam edece\u011fiz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Halk\u0131n tanr\u0131s\u0131, vicdanlar\u0131n bir k\u00f6\u015fesinde durur; d\u00fcnya i\u015flerine pek kar\u0131\u015fmaz. D\u00fcnya i\u015flerine kar\u0131\u015ft\u0131r\u0131lmas\u0131, kirletilmesi ve tart\u0131\u015f\u0131l\u0131r k\u0131l\u0131nmas\u0131 anlam\u0131na gelir ki, ay\u0131pt\u0131r. Tanr\u0131 halk\u0131n son s\u0131\u011f\u0131na\u011f\u0131d\u0131r. S\u0131\u011f\u0131naks\u0131z yap\u0131lmaz, ama s\u0131\u011f\u0131nakta da ya\u015fanmaz. Bu anlamda halk laiktir. Dindard\u0131r-inan\u00e7l\u0131d\u0131r, ama laiktir. Egemen s\u0131n\u0131flar\u0131n tanr\u0131 ihtiyac\u0131 ise, samimi inan\u00e7tan kaynaklanmaz. Devlet inanmaz; Tanr\u0131 (din) sadece bir ara\u00e7t\u0131r. Egemen d\u00fczenin […]<\/p>\n","protected":false},"author":493,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[99,38,512,510],"tags":[],"class_list":["post-9762","post","type-post","status-publish","format-standard","hentry","category-61-sayi","category-dergi-sayilari","category-parantez","category-surekli-bolumler"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t