{"id":145552,"date":"2023-05-30T14:51:31","date_gmt":"2023-05-30T11:51:31","guid":{"rendered":"https:\/\/epochtimestr.com\/?p=145552"},"modified":"2024-08-12T11:03:44","modified_gmt":"2024-08-12T08:03:44","slug":"ahlak-politika-ve-yozlasma-2-bolum-ozgurluk-mu-kurbanlik-mi","status":"publish","type":"post","link":"https:\/\/epochtimestr.com\/index.php\/ahlak-politika-ve-yozlasma-2-bolum-ozgurluk-mu-kurbanlik-mi","title":{"rendered":"Ahlak, Politika ve Yozla\u015fma, 2. B\u00f6l\u00fcm: \u00d6zg\u00fcrl\u00fck m\u00fc, Kurbanl\u0131k m\u0131?"},"content":{"rendered":"
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Bilinmeyen sanat\u00e7\u0131 taraf\u0131ndan 1650-1660 dolaylar\u0131nda “Bir T\u00f6vbe Alegorisi” veya “Vanitas”. Tuval \u00fczerine ya\u011fl\u0131boya. Pollok Evi, Glasgow. (Kamu Mal\u0131)<\/figcaption><\/figure><\/div>\n\n\n

\u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc hepimizin bildi\u011fi bir \u015feydir; \u00f6zg\u00fcrce hareket etti\u011fimiz zamanla bir t\u00fcr zorlama alt\u0131nda oldu\u011fumuz zaman aras\u0131ndaki fark olduk\u00e7a belirgindir. \u00d6zg\u00fcrl\u00fc\u011f\u00fc, en az\u0131ndan kendi ac\u0131nas\u0131, k\u00f6lele\u015ftirilmi\u015f durumumuzu art\u0131k g\u00f6remeyece\u011fimiz noktaya dek bask\u0131t\u0131r\u0131lana kadar fark edebiliriz.<\/p>\n\n\n\n


Bu iki b\u00f6l\u00fcmden olu\u015fan makalenin 1. K\u0131sm\u0131nda, ahlak fikrinin nas\u0131l g\u00fcncel bir terimle yer de\u011fi\u015ftiri\u011f “kabul edilemez” hale geldi\u011fini ve k\u00f6t\u00fcl\u00fck fikrinin de nas\u0131l ortadan kald\u0131r\u0131ld\u0131\u011f\u0131n\u0131 inceledik. Dahas\u0131, ahlak\u0131n yerini ma\u011fduriyet ve psikiyatri al\u0131yor ve bunun temelinde \u00f6zg\u00fcrl\u00fc\u011fe ve \u00f6zellikle de irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcne y\u00f6nelik k\u00f6kl\u00fc bir sald\u0131r\u0131 yat\u0131yordu. 2. B\u00f6l\u00fcmde \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc daha yak\u0131ndan inceliyoruz.<\/p>\n\n\n\n


\u00d6zg\u00fcrl\u00fck, nihayetinde, sevginin bir ifadesidir. A\u015fk i\u00e7in evlendi\u011fimizde, milyonlarca olas\u0131 se\u00e7enek aras\u0131ndan kendi r\u0131zam\u0131zla birini se\u00e7eriz ve kendimizi \u00f6zg\u00fcrce s\u0131n\u0131rlamaya adar\u0131z \u00e7\u00fcnk\u00fc bu t\u00fcr bir a\u015fk garip bir \u015fekilde bizi b\u00fcy\u00fct\u00fcr. (“En yak\u0131n akrabam\u0131z\u0131n” partnerimiz olmas\u0131 ilgin\u00e7tir, \u00e7ocuklar\u0131m\u0131z, ebeveynlerimiz veya kan ba\u011f\u0131m\u0131z olan di\u011fer akrabalar\u0131m\u0131z de\u011fil; sevmeyi se\u00e7ti\u011fimiz, yani \u00f6zg\u00fcrce sevmeyi se\u00e7ti\u011fimiz yabanc\u0131.)<\/p>\n\n\n\n

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Ma\u011fduriyet K\u00f6leli\u011fi ve \u00d6zg\u00fcrl\u00fck<\/strong><\/p>\n\n\n

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Paolo Fiammingo taraf\u0131ndan 1592 dolaylar\u0131nda \u201cErdemlerin Ahlaks\u0131zl\u0131klara Kar\u015f\u0131 Zaferi\u201d. Tuval \u00fczerine ya\u011fl\u0131boya. (Kamu Mal\u0131)<\/figcaption><\/figure><\/div>\n\n\n

Yazar Theodore Dalrymple \u201cOur Culture, or What’s Left of It\u201d adl\u0131 eserinde, 1920’lerin en \u00fcnl\u00fc yazarlar\u0131ndan biri olan ve Nazi Almanyas\u0131’ndan ka\u00e7an pasifist \u00fcnl\u00fc yazar Stefan Zweig’in ”Toplumlar\u0131m\u0131z\u0131n entelekt\u00fcel ya\u015fam\u0131na damgas\u0131n\u0131 vuran -cinsel, \u0131rksal, sosyal, e\u015fitlik\u00e7i- saplant\u0131lar\u0131n\u0131n karma\u015fas\u0131n\u0131 deh\u015fetle seyretti\u011fi”\u201d g\u00f6zleminde bulunmu\u015ftu. ; Bu talepler, daha \u00f6nce belirtti\u011fimiz ayn\u0131 ma\u011fduriyet duygusundan, ayn\u0131 determinizm duygusundan (toplumsal bask\u0131lar\u0131n kurban\u0131y\u0131m, dolay\u0131s\u0131yla eylemlerimden sorumlu de\u011filim gibi) kaynaklan\u0131r ve ger\u00e7ek \u00f6zg\u00fcrl\u00fc\u011f\u00fcn tam tersidir.<\/p>\n\n\n\n


Dalrymple’\u0131n i\u015faret etti\u011fi \u015fey, tam olarak yazar Kenneth LaFave’in “\u00d6zg\u00fcrl\u00fc\u011f\u00fc medeniyetimizin merkezine koyman\u0131n t\u00fcm amac\u0131 siyaseti resmin d\u0131\u015f\u0131nda b\u0131rakmakt\u0131r” derken i\u015faret etti\u011fi \u015feydir. Asl\u0131nda \u015fu an tam tersi oluyor. \u00c7\u00fcnk\u00fc tam olarak bu noktada ”duyarl\u0131” politikac\u0131lar halk\u0131n ki\u015fisel \u00f6zg\u00fcrl\u00fckleri i\u00e7in kendilerine biyat etmesini istiyorlar. (A\u00e7\u0131k olmak gerekirse, “duyarl\u0131”-woke- terimi hem liberaller hem de muhafazakarlar taraf\u0131ndan ele\u015ftirel \u0131rk teorisi, sosyal adalet ve toplumsal cinsiyet teorisi dahil olmak \u00fczere bir dizi daha radikal ilerici ideolojiyi tan\u0131mlamak i\u00e7in kullan\u0131l\u0131r.)<\/p>\n\n\n\n


Bunun en ikna edici kan\u0131t\u0131, kulland\u0131\u011f\u0131m\u0131z zamirleri bile de\u011fi\u015ftirmemiz ve sadece onlar\u0131 de\u011fi\u015ftirmekle kalmay\u0131p ayn\u0131 zamanda ger\u00e7e\u011fi de \u00e7arp\u0131tmaya ba\u015flamam\u0131z konusundaki \u0131srarlar\u0131n\u0131n patlamas\u0131d\u0131r: bir kad\u0131na \u201co\u201d-she- de\u011fil, \u201conlar\u201d-they- demek gibi ki\u015fisel \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131m\u0131z i\u00e7in daha istilac\u0131 ne olabilir? Kanadal\u0131 edebiyat ele\u015ftirmeni Northrop Frye’\u0131n dedi\u011fi gibi, “ger\u00e7ek \u00f6zg\u00fcrl\u00fck yaln\u0131zca bireysel olarak deneyimlenebilecek bir \u015feydir.”<\/p>\n\n\n\n


Ba\u015fka bir \u0131srar da, ba\u015fkalar\u0131n\u0131n “nazik olmas\u0131” ve bize savunmas\u0131zl\u0131klar\u0131m\u0131z\u0131 – ma\u011fduriyetimizi – kabul etme ve hatta bunlar\u0131 ortal\u0131kta g\u00f6stermeye ba\u015flama \u00f6zg\u00fcrl\u00fc\u011f\u00fc vermesidir. Ancak bu ger\u00e7ekten ahlaki bir konum de\u011fildir, \u00e7\u00fcnk\u00fc paradoksal olarak, bu t\u00fcr bir “\u00f6zg\u00fcrl\u00fck”, elbette, ama\u00e7lad\u0131\u011f\u0131 \u015feyin tersi olan, ama\u00e7lanmam\u0131\u015f bir sonuca sahiptir. Yani bizi \u00f6zg\u00fcrle\u015ftirmek yerine k\u0131s\u0131tlar; \u00e7\u00fcnk\u00fc Anglo-\u0130rlandal\u0131 filozof Edmund Burke’\u00fcn ak\u0131ll\u0131ca i\u015faret etti\u011fi gibi: “ebedi varolu\u015funun yap\u0131s\u0131 gere\u011fi, \u00f6l\u00e7\u00fcs\u00fcz zihinlere sahip insanlar \u00f6zg\u00fcr olamayacacaklard\u0131r.”<\/p>\n\n\n\n


“\u00d6l\u00e7\u00fcs\u00fcz zihin”, daha \u00f6nce “saplant\u0131lar\u0131n karma\u015fas\u0131” olarak adland\u0131rd\u0131\u011f\u0131m\u0131z \u015feydir. Yani, ma\u011fduriyetimizin ve bu kadar \u00f6zenle ve ba\u011fl\u0131l\u0131kla tapt\u0131\u011f\u0131m\u0131z saplant\u0131lar\u0131m\u0131z\u0131n k\u00f6lesi oluyoruz; ve idoller derken, yukar\u0131da ima edilen cinsel, \u0131rksal, sosyal ve e\u015fitlik\u00e7i saplant\u0131lar\u0131 kastediyorum.<\/p>\n\n\n\n

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Mant\u0131k Dayana\u011f\u0131m\u0131z Olamaz<\/strong><\/p>\n\n\n

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Paolo Veronese taraf\u0131ndan 1581 dolaylar\u0131nda \u201cK\u00f6t\u00fcl\u00fck ve Erdem Aras\u0131nda Gen\u00e7 Adam\u201d. Tuval \u00fczerine ya\u011fl\u0131boya. Prado M\u00fczesi, Madrid. (Kamu Mal\u0131)<\/figcaption><\/figure><\/div>\n\n\n

Notre Dame \u00dcniversitesi profes\u00f6r\u00fc Mark William Roche’un “21st Y\u00fczy\u0131lda Edebiyat Neden \u00d6nemlidir” adl\u0131 kitab\u0131nda, \u201cAhlak, di\u011ferleri gibi \u00f6rne\u011fin sanat, bilim, din, ticaret, politika vb. gibi alt sistemlerden biri de\u011fildir. Aksine ahlak, t\u00fcm insan u\u011fra\u015flar\u0131 i\u00e7in yol g\u00f6sterici ilkedir.” demi\u015ftir.<\/p>\n\n\n\n


Ahlak\u0131n her zaman t\u00fcm insan u\u011fra\u015flar\u0131 i\u00e7in yol g\u00f6sterici ilke oldu\u011funu vurgulamak \u00f6nemlidir. Dinlerimiz gibi temel konularda fikir ayr\u0131l\u0131\u011f\u0131na d\u00fc\u015febiliriz -felsefe ve teolojide derin anla\u015fmazl\u0131klar olabilir- ama davran\u0131\u015f ve davran\u0131\u015flar\u0131m\u0131za rehberlik eden ahlak konusundaki esaslar \u00fczerinde anla\u015fmazl\u0131\u011fa d\u00fc\u015fmemeliyiz. Seni \u00f6ld\u00fcrmemeli, senden \u00e7almamal\u0131, aleyhine yalan ve iftirada bulunmamal\u0131 veya e\u015finle bir ili\u015fkiye te\u015febb\u00fcs etmemeliyim; ger\u00e7ekten de bunlardan herhangi birini yapsayd\u0131m, dinimin temel ilkelerini inkar etmi\u015f olurdum. T\u00fcm b\u00fcy\u00fck dinler bu ilkeleri \u00f6\u011fretir ve ben \u00f6z\u00fcnde ahlaks\u0131z bir insan olurum.<\/p>\n\n\n\n


Ancak bug\u00fcn\u00fcn neredeyse t\u00fcm Bat\u0131l\u0131 politikac\u0131lar\u0131n ve onlar\u0131n etik kurullar\u0131n\u0131n duymak istedi\u011fi \u015fey bu de\u011fil; onlar farkl\u0131 bir anlay\u0131\u015f ta\u015f\u0131yor. Ahlak\u0131 mant\u0131k yoluyla sa\u011flamaya \u00e7al\u0131\u015f\u0131rlar, \u00e7\u00fcnk\u00fc e\u011fer bu bir mant\u0131k sorunuysa, o zaman bu insan zihninin s\u0131n\u0131rlar\u0131n\u0131 a\u015fan, bah\u015fedilmi\u015f bir ger\u00e7eklik olmaktan \u00e7\u0131kar. Tart\u0131\u015f\u0131labilir, de\u011fi\u015ftirilebilir ve politikac\u0131lar\u0131n ba\u011fl\u0131 hissettikleri herhangi bir siyasi g\u00fcndem arac\u0131l\u0131\u011f\u0131yla kontrol\u00fc ele almalar\u0131na izin verir.<\/p>\n\n\n

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Thomas Rowlandson’\u0131n 1809 tarihli “Cehennem Kayboldu veya \u015eeytan Sevgili Melekler Aras\u0131nda \u00d6deyecek”. Serbest el, renkli grav\u00fcr. Metropolitan Sanat M\u00fczesi, New York. (Kamu Mal\u0131)<\/figcaption><\/figure><\/div>\n\n\n

Yine de Amerikal\u0131 klasik\u00e7i Allan Bloom bunu \u00e7ok net bir \u015fekilde ortaya koydu. “Ak\u0131l de\u011ferleri tesis edemez ve bunu yapabilece\u011fine olan inanc\u0131 ise en aptalca ve en zararl\u0131 yan\u0131lsamad\u0131r.” Polonyal\u0131 fikir tarih\u00e7isi Leszek Kolakowski, “Religion” adl\u0131 kitab\u0131nda, bu modern ”mant\u0131\u011fa g\u00fcven” de\u011ferini “Prometheus ateizmi” olarak adland\u0131rd\u0131.<\/p>\n\n\n\n


Promethean ateizminin temel mesaj\u0131 \u015fudur: “\u0130nsan\u0131n bireysel yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n s\u0131n\u0131r\u0131 yoktur, k\u00f6t\u00fcl\u00fck ve \u0131st\u0131rap ko\u015fulludur, hayat sonsuz derecede yarat\u0131c\u0131d\u0131r, hi\u00e7bir \u015fey -ahlaki ya da entelekt\u00fcel olarak- s\u0131rf tarih boyunca ge\u00e7erli oldu\u011fu i\u00e7in- ge\u00e7erli de\u011fildir, gelenekte hi\u00e7bir otorite yoktur. \u0130nsan zihninin herhangi bir vahiye veya d\u0131\u015far\u0131dan herhangi bir \u00f6\u011fretiye ihtiyac\u0131 yoktur, Tanr\u0131 kendine zulmeden ve akl\u0131n\u0131 bo\u011fan insandan ba\u015fka bir \u015fey de\u011fildir.\u201d<\/p>\n\n\n\n


\u00d6z\u00fcnde, ne istersen olabilirsin ve geleneksel ahlak\u0131n can\u0131 cehenneme. Yine Theodore Dalrymple: “Eski ahlaki i\u00e7g\u00f6r\u00fclere inatla tutunandan daha k\u00fc\u00e7\u00fcmsenecek kim olabilir?”demi\u015ftir.<\/p>\n\n\n\n


Y\u00fcz y\u0131l \u00f6nce, yazar ve kahin olan GK Chesterton, Katolik yazar Joseph Pearce’\u0131n biyografisinde \u015funlar\u0131 yazarken t\u00fcm bunlar\u0131 \u00f6ng\u00f6rm\u00fc\u015f:
“Son y\u00fcz y\u0131ld\u0131r \u015f\u00fcphecinin i\u015fi ger\u00e7ekten de ilkel bir canavar\u0131n sonu\u00e7suz \u00f6fkesine \u00e7ok benziyor; g\u00f6zs\u00fcz, ak\u0131ls\u0131z, sadece y\u0131k\u0131c\u0131 ve yutucu; \u00e7al\u0131\u015f\u0131rken t\u00fckenip giden dev bir solucan; kendi yapt\u0131klar\u0131n\u0131n sonu\u00e7lar\u0131n\u0131n bilincinde olmayan, onlar\u0131 g\u00f6remeyen cahil ve hayvani bir ya\u015fam\u2026 Ama insanla hayvan aras\u0131nda ya da asl\u0131nda herhangi bir \u015fey ile ba\u015fka herhangi bir \u015fey aras\u0131nda fark olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek – bu, t\u00fcm deneyimi ve ger\u00e7eklik duygusunu yok etmeye y\u00f6nelik umutsuz bir \u00e7abad\u0131r; ve en son modas\u0131 sona erdi\u011finde, insanlar ondan giderek daha fazla b\u0131kacaklar; ve bir kez daha b\u00f6yle bir kaosa \u015fekil verecek ve insan akl\u0131n\u0131n \u00f6l\u00e7\u00fclerini koruyacak bir \u015fey arayacaklar.\u201d<\/p>\n\n\n\n


Ne yaz\u0131k ki, y\u00fcz y\u0131l sonra, k\u00fclt\u00fcr\u00fcm\u00fcz Bat\u0131’daki Promethean ateizminden hala b\u0131kmad\u0131 ve bu bizim i\u00e7in tehlikeli bir durum. Amerikal\u0131 sosyolog WI Thomas’\u0131n bir keresinde dedi\u011fi gibi, “\u0130nsano\u011flu durumlar\u0131 ger\u00e7ek olarak tan\u0131ml\u0131yorsa, sonu\u00e7lar\u0131 da ger\u00e7ek olacakt\u0131r.” Do\u011fruyu ve yanl\u0131\u015f\u0131 ortadan kald\u0131r\u0131r, n\u00fcfusun \u00e7o\u011funlu\u011funun sa\u011fduyusunu gasp eder, zaman\u0131m\u0131z\u0131 herhangi bir ahlaki kontrol olmaks\u0131z\u0131n hazc\u0131 arzular\u0131m\u0131z\u0131 tatmin etmek i\u00e7in harcarsak, o durumda Bat\u0131 \u00e7\u00f6kecektir.<\/p>\n\n\n\n


Bat\u0131’daki Roma \u0130mparatorlu\u011fu’nun be\u015finci y\u00fczy\u0131lda barbarlar\u0131n eline ge\u00e7mesi, ancak \u00f6nce kendi kendini yozla\u015ft\u0131rmas\u0131 ve i\u00e7 otoritesini kaybetmesi sayesinde m\u00fcmk\u00fcn olmu\u015ftur. Amerika ve m\u00fcttefikleri i\u00e7in ger\u00e7ek tehlike bu. Biz ahlak\u0131 yeniden tan\u0131mlamayla u\u011fra\u015f\u0131rken, Do\u011fu’dan gelen ate\u015f bizi her zamankinden daha \u00e7ok yak\u0131yor. \u0130nsan zihninin ger\u00e7ek \u00f6l\u00e7\u00fclerini ve en \u00f6nemlisi de ahlaki boyutlar\u0131n\u0131 bir kez daha ke\u015ffetmemiz gerekiyor.<\/p>\n\n\n

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Bilinmeyen sanat\u00e7\u0131 taraf\u0131ndan 1650-1660 dolaylar\u0131nda “T\u00f6vbe Alegorisi” veya “Vanitas”. Tuval \u00fczerine ya\u011fl\u0131boya. Pollok Evi, Glasgow, \u0130sko\u00e7ya. (Kamu Mal\u0131)<\/figcaption><\/figure><\/div>\n\n\n

<\/p>\n\n\n\n

Yazan: James Sale
\u00c7eviri: Manolya Serra<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc hepimizin bildi\u011fi bir \u015feydir; \u00f6zg\u00fcrce hareket etti\u011fimiz zamanla bir t\u00fcr zorlama alt\u0131nda oldu\u011fumuz zaman aras\u0131ndaki fark olduk\u00e7a belirgindir. \u00d6zg\u00fcrl\u00fc\u011f\u00fc, en az\u0131ndan kendi ac\u0131nas\u0131, k\u00f6lele\u015ftirilmi\u015f durumumuzu art\u0131k g\u00f6remeyece\u011fimiz noktaya dek bask\u0131t\u0131r\u0131lana kadar fark edebiliriz. Bu iki b\u00f6l\u00fcmden olu\u015fan makalenin 1. K\u0131sm\u0131nda, ahlak fikrinin nas\u0131l g\u00fcncel bir terimle yer de\u011fi\u015ftiri\u011f “kabul edilemez” hale geldi\u011fini ve […]<\/p>\n","protected":false},"author":13979,"featured_media":145553,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_yoast_wpseo_focuskw":"","_yoast_wpseo_title":"","_yoast_wpseo_metadesc":"","_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":"","_yoast_wpseo_focuskw_text_input":""},"categories":[519,8207,8138,8206],"tags":[],"yoast_head":"\nAhlak, Politika ve Yozla\u015fma, 2. 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