![\"\"](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/z-2013-Images-2\/269.JPG\")
<\/p>\n<\/p>\n
Orhan Han\u00e7erlio\u011flu<\/strong> G\u00d6K BO\u015eLU\u011eUNDA B\u0130R D\u00dcNYA SUDA B\u0130R H\u00dcCRE YA\u015eAMAK Protein \u00f6zde\u011fi, art\u0131k \u00e7evresinin etkilerine aktif tepkiler g\u00f6stermeye ba\u015fl\u0131yor ve bunu yaparken de yeniden kazanmak zorunda bulundu\u011fu bir enerji harc\u0131yor. Demek ki bu enerjiyi \u00e7evresinden geri alma yetene\u011fini olu\u015fturmaktan ba\u015fka \u00e7\u0131kar bir yolu yok. Protein \u00f6zde\u011finin \u00e7evresiyle bu s\u00fcrekli \u00f6zdek al\u0131\u015fveri\u015fi mayalanma (fermentation) \u00f6zelli\u011fini olu\u015fturmu\u015ftur. Mayalanma da, zorunlu olarak, metabolizma (de\u011fi\u015ftirme ve d\u00f6n\u00fc\u015ft\u00fcrme) olay\u0131n\u0131 ger\u00e7ekle\u015ftiriyor. Metabolizma \u00e7eli\u015fkili bir s\u00fcre\u00e7tir, hem \u00f6z\u00fcmler hem ayr\u0131\u015ft\u0131r\u0131r. Bir yandan besinsel \u00f6zdekler canl\u0131 dokulara d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcrken, \u00f6b\u00fcr yandan canl\u0131 dokular cans\u0131z \u00f6zdeklere d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr.<\/p>\n So\u011fuyan gaz bulutundaki o g\u00fczelim ya\u015fam, b\u00f6ylelikle ba\u015flar: Cans\u0131z do\u011fadaki yans\u0131ma, bu canl\u0131 organizman\u0131n olu\u015fumuyla ya\u015fambilimsel (biyolojik) bir yans\u0131maya, uyar\u0131lganl\u0131\u011fa (tembih yetene\u011fine) d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Canl\u0131 organizman\u0131n geli\u015fmesi, zamanla, daha y\u00fcksek bir yans\u0131tma bi\u00e7imi olan duyumlar\u0131 (ihsas) olu\u015fturacakt\u0131r. Giderek, \u00e7ok daha yetkin bir yans\u0131tma arac\u0131 olan sinir sistemleri meydana gelecektir. Canl\u0131 organizman\u0131n en geli\u015fmi\u015f bi\u00e7imi olan insandaysa d\u00fc\u015f\u00fcnme ve bilgi edinme s\u00fcreci, \u00e7ok \u00f6zelle\u015fmi\u015f bulunan bu sinirler arac\u0131l\u0131\u011f\u0131yla ba\u015flar. \u0130nsan\u0131n d\u0131\u015f\u0131nda bulunan t\u00fcm nesnel ger\u00e7eklik bu sinirler arac\u0131l\u0131\u011f\u0131yla yans\u0131r ve bilgile\u015fir. Ne var ki, k\u0131saca \u00f6zetledi\u011fimiz bu pek a\u00e7\u0131k ve yal\u0131n sonuca varmak i\u00e7in, y\u00fczlerce bilginin bilimsel \u00e7abalar\u0131 ve bulgular\u0131 gerekmi\u015ftir.<\/p>\n YERY\u00dcZ\u00dcNDE B\u0130R \u0130NSAN \u015eimdi art\u0131k bu \u00e7ok yal\u0131n do\u011fa yasas\u0131n\u0131 a\u00e7\u0131k se\u00e7ik biliyoruz. Milyonlarca y\u0131l s\u00fcren bu dramatik ser\u00fcvenin alt\u0131nda yatan, do\u011fan\u0131n evrensel evrim yasas\u0131\u2019d\u0131r ama bu yasay\u0131 bilimsel olarak a\u00e7\u0131klayabilmek i\u00e7in Charles Darwin (1809-1882) gibi bir bilgin gerekiyordu.<\/p>\n \u00d6k\u00fcze, korunmas\u0131 i\u00e7in, boynuz verilmi\u015f. Ya m\u00fcrekkepbal\u0131\u011f\u0131 korunmayacak m\u0131? Onun da boyas\u0131 var. M\u00fcrekkepbal\u0131\u011f\u0131 \u00f6ylesine boyar ki suyu, sald\u0131ranlar ne etseler onu bulamazlar. Boynuzsuz, boyas\u0131z tav\u015fan da \u00e7evik bacaklar\u0131na g\u00fcvenir. Ku\u015flar kanatlan\u0131p u\u00e7arak kendilerini kurtar\u0131rlar. Ya boynuzsuz, boyas\u0131z, kanats\u0131z, hantal bacakl\u0131 insan? Onu da usu (akl\u0131) koruyacak. \u0130yi ama neden kimine boynuz, kimine boya, kimine \u00e7evik bacak, kimine kanat, kimine us? \u00d6rne\u011fin b\u00fct\u00fcn varl\u0131klar boynuzlu olamazlar m\u0131yd\u0131?<\/p>\n Bu soruya Darwin\u2019den \u00e7ok \u00f6nce Frans\u0131z bilgini Jean Lamarck (1744-1829) kar\u015f\u0131l\u0131k vermi\u015fti: Hay\u0131r, olamazlard\u0131. \u00c7\u00fcnk\u00fc her varl\u0131k; i\u00e7inde varla\u015ft\u0131\u011f\u0131 \u00f6zdeksel ko\u015fullara g\u00f6re olu\u015fuyordu. Ne t\u00fcrl\u00fc ko\u015fullar i\u00e7indeyse o t\u00fcrl\u00fc olmak zorundayd\u0131. Ku\u015fu varla\u015ft\u0131ran ko\u015fullar \u00e7evik bacaklar\u0131 gerektirmedi\u011fi gibi \u00f6k\u00fcz\u00fc varla\u015ft\u0131ran ko\u015fullar da usu gerektirmiyordu. Gereksinme (ihtiya\u00e7) organ yaratmaktayd\u0131. Buna kar\u015f\u0131, art\u0131k gereksenmeyen organlar da k\u00f6reliyor ve ortadan kalk\u0131yorlard\u0131. Ortam\u0131n zorlamas\u0131yla meydana gelen \u00f6zellikler kal\u0131t\u0131mla ku\u015faklardan ku\u015faklara ge\u00e7iyor, ge\u00e7erken daha da geli\u015fiyorlard\u0131. \u00d6rne\u011fin z\u00fcrafa, \u00f6nceleri otla beslendi\u011fi i\u00e7in normal boyunlu ve normal bacakl\u0131 bir hayvand\u0131. Ya\u015fad\u0131\u011f\u0131 \u00e7evre \u00e7\u00f6lle\u015fince ba\u015fka bir \u00e7evreye ge\u00e7erek yiyece\u011fini y\u00fcksek dallardan sa\u011flamak zorunda kalm\u0131\u015ft\u0131. O y\u00fcksek dallara eri\u015febilmek i\u00e7in de zorunlu olarak bacaklar\u0131 ve boynu uzam\u0131\u015ft\u0131.<\/p>\n Ne var ki bu kar\u015f\u0131l\u0131k evrimi a\u00e7\u0131klamaya yetmiyordu. Daha ba\u015fka ve hakl\u0131 sorular\u0131 da kar\u015f\u0131layabilmek gerekiyordu. \u00c7evresel ko\u015fullar\u0131n etkisiyle varla\u015fan \u00f6zellikler nas\u0131l oluyor da ku\u015faklardan ku\u015faklara ge\u00e7ebiliyordu? Ortam ad\u0131 verilen bilin\u00e7siz bir g\u00fc\u00e7 bu kadar d\u00fczenli \u00fcr\u00fcnler meydana getirebilir miydi?<\/p>\n Darwin\u2019in b\u00fcy\u00fck \u00f6nemi, bu sorular\u0131 bilimsel olarak kar\u015f\u0131lamas\u0131ndad\u0131r. Darwin bu alana bol say\u0131da bilimsel kan\u0131tlar getiriyor. Kendinden \u00f6nce bu alanda \u00e7al\u0131\u015fan Lamarck, Diderot, Robinet, Charles de Bonnet vb. gibi evrimcilerin kuramsal varsay\u0131mlar\u0131n\u0131 d\u00fczeltiyor ve bilimsel olarak do\u011fruluyor. \u00d6zellikle Lamarck\u2019\u0131n soya\u00e7ekim ve \u00e7evreye uyma varsay\u0131mlar\u0131n\u0131 yepyeni do\u011fal ay\u0131klama ve ya\u015fama sava\u015f\u0131 bulgular\u0131yla g\u00fc\u00e7lendiriyor. Darwin\u2019e g\u00f6re ya\u015fam kas\u0131rgas\u0131 i\u00e7inde ancak ya\u015fama g\u00fcc\u00fc olanlar canl\u0131 kal\u0131rlar ve t\u00fcrlerini s\u00fcrd\u00fcr\u00fcrler. Bu, bir do\u011fal ay\u0131klanma ya da do\u011fal se\u00e7medir (selection naturelle). Ya\u015fama sava\u015f\u0131nda ayakta kalanlar belli \u00f6zellikler g\u00f6sterenlerdir. Bu \u00f6zellikler, soya\u00e7ekimle yeni ku\u015faklara ge\u00e7mektedir, hem de daha geli\u015ferek. Bitki ve hayvan yeti\u015ftirenler kurald\u0131\u015f\u0131 (m\u00fcstesna) \u00f6zellikler g\u00f6sterenleri birbirlerine a\u015f\u0131laya a\u015f\u0131laya yeni t\u00fcrler elde ederler. \u0130nsanlar\u0131n bile yapabildi\u011fi bu a\u015f\u0131lamay\u0131 do\u011fa daha kolayl\u0131kla ve do\u011fal olarak yapmaktad\u0131r.<\/p>\n Ger\u00e7ekten de, bu se\u00e7im, do\u011fumdan \u00f6nce ba\u015flamaktad\u0131r. \u00d6rne\u011fin bir insan yaratmak i\u00e7in iki y\u00fcz yirmi be\u015f milyon erkek tohumu sekiz saat s\u00fcren bir yar\u0131\u015fa giri\u015firler. Kad\u0131n yumurtas\u0131 karanl\u0131k bir k\u00f6\u015fede gizlenmi\u015ftir. \u0130ki y\u00fcz yirmi be\u015f milyon yar\u0131\u015f\u00e7\u0131 aras\u0131ndan hangisi amaca daha \u00f6nce var\u0131r, yumurtay\u0131 gizlendi\u011fi k\u00f6\u015fede bulabilirse, do\u011facak \u00e7ocu\u011fu o meydana getirecektir. Kazanan, en g\u00fc\u00e7l\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc, en iyi ko\u015fucu, en iyi bulucu ve en iyi delici olarak \u00fc\u00e7 s\u0131navda da ba\u015far\u0131ya ula\u015fm\u0131\u015ft\u0131r. En g\u00fc\u00e7l\u00fc, en iyi, en uygun b\u00f6ylelikle se\u00e7ilir ve yenilen iki y\u00fcz yirmi d\u00f6rt milyon dokuz y\u00fcz doksan dokuz bin dokuz y\u00fcz doksan dokuz olanak (imkan), do\u011fal s\u00fcp\u00fcrgenin ac\u0131mak bilmeyen s\u00fcp\u00fcr\u00fc\u015f\u00fc \u00f6n\u00fcnde \u00f6l\u00fcp giderler. Cinsi ya\u015fatan, s\u00fcrd\u00fcren en g\u00fc\u00e7l\u00fclerdir (Dr. Fritz Kahn, \u0130nsan ve Hayat, s. 38). Bir fille bir kertenkelenin, bir insanla bir solucan\u0131n ayn\u0131 soydan olduklar\u0131n\u0131 hemen kavramak kolay de\u011fildir elbet. Prof. Alfred Weber, insan\u0131n bir maymun de\u011fi\u015fimi oldu\u011funu bir t\u00fcrl\u00fc anlamak istemeyenlere: Utanmay\u0131n, diyor, aslandan ya da g\u00fcl a\u011fac\u0131ndan geldi\u011finiz s\u00f6ylenseydi, hi\u00e7 ku\u015fku yok, ho\u015funuza gidecekti. Kutsal Kitap size, y\u00fczy\u0131llarca, bir toprak k\u00fcl\u00e7esinden var oldu\u011funuzu s\u00f6yleyip durdu da ni\u00e7in utanmad\u0131n\u0131z? (Felsefe Tarihi, s. 345- 346). Ger\u00e7ekte insanla hayvan aras\u0131nda, san\u0131ld\u0131\u011f\u0131 kadar, b\u00fcy\u00fck bir u\u00e7urum yoktur. Hayvan\u0131n insana oran\u0131, tomurcu\u011fun \u00e7i\u00e7e\u011fe oran\u0131 gibidir.<\/p>\n Antropoloji bilgini Sir Arthur Keith \u015f\u00f6yle diyor: Darwinisme\u2019i maymundan hemen insana ge\u00e7ivermi\u015f bir evrim zinciri olarak anlamak yanl\u0131\u015ft\u0131r. B\u00fcy\u00fck insan familyas\u0131n\u0131n \u00e7e\u015fitli gruplara ve bu gruplar\u0131n da \u00e7e\u015fitli t\u00fcrlere ayr\u0131ld\u0131\u011f\u0131 bir eski d\u00fcnya d\u00fc\u015f\u00fcn\u00fcn. Bug\u00fcn maymunlar nas\u0131l b\u00fcy\u00fckl\u00fc k\u00fc\u00e7\u00fckl\u00fc \u00e7e\u015fitli gruplar halinde g\u00f6r\u00fcn\u00fcyorlarsa, o eski d\u00fcnyan\u0131n insanlar\u0131 da \u00f6yle g\u00f6r\u00fcnmekteydiler. \u0130\u015fte bu \u00e7e\u015fitli t\u00fcrler girdab\u0131 i\u00e7inde bir t\u00fcr, ya\u015fama kavgas\u0131ndan artakalarak bug\u00fcnk\u00fc insan t\u00fcr\u00fcn\u00fc meydana getirmi\u015ftir (A. Keith, \u0130nsanl\u0131\u011f\u0131n Eskili\u011fine Dair).<\/p>\n Darwin kuram\u0131, evrene alt\u0131 bin y\u0131ll\u0131k bir ya\u015f bi\u00e7en, g\u00f6kle yer aras\u0131ndaki b\u00fct\u00fcn varl\u0131klar\u0131n alt\u0131 g\u00fcn i\u00e7inde yarat\u0131ld\u0131\u011f\u0131n\u0131 bildiren Kutsal Kitaplar\u0131 k\u00f6k\u00fcnden \u00e7\u00fcr\u00fctmektedir. On dokuzuncu y\u00fczy\u0131l\u0131n b\u00fct\u00fcn dincileri, bu y\u00fczden, Darwin\u2019e geni\u015f \u00e7apta tepki g\u00f6stermi\u015flerdir. Oxford Piskoposu Wilberforce, Darwin\u2019i savunan Th. Huxley\u2019e, kendisinin baba y\u00f6n\u00fcnden mi, yoksa ana y\u00f6n\u00fcnden mi maymundan geldi\u011fini sormaktad\u0131r. Huxley, bu kabal\u0131\u011fa \u015fu kar\u015f\u0131l\u0131\u011f\u0131 veriyor: Bilimsel ger\u00e7ekleri baltalamak i\u00e7in diller d\u00f6ken bir adam\u0131n soyundan gelmektense, al\u00e7akg\u00f6n\u00fcll\u00fc ve haddini bilen bir maymunun soyundan gelmeyi tercih ederim (A. Ad\u0131var, Tarih Boyunca \u0130lim ve Din, c. II, s. 109). Yurdumuzda da bu kuram\u0131 tan\u0131tmaya \u00e7al\u0131\u015fan Ahmet Mithat Efendi\u2019nin yaz\u0131lar\u0131na kar\u015f\u0131 o g\u00fcn\u00fcn h\u00fck\u00fcmeti \u015fu buyru\u011fu vermi\u015ftir: F\u00eem\u00e2b\u00e2at Mithat Efendinin maymunlar\u0131na dair matbuata zinhar nesne yazd\u0131r\u0131lmamas\u0131…<\/p>\n Antropoloji alan\u0131ndaki son bulgular g\u00fcn\u00fcm\u00fczden 400 milyon y\u0131l \u00f6nceki Sil\u00fcr d\u00f6neminde deniz hayvanlar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131n\u0131, 300 milyon y\u0131l \u00f6nceki Karbon d\u00f6neminde kara bitkilerinin belirdi\u011fini, 150 milyon y\u0131l \u00f6nceki Jura d\u00f6neminde dinozorlarla s\u00fcr\u00fcngenlerin g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc, 60 milyon y\u0131l \u00f6nceki Eosen d\u00f6neminde de maymun ve ilerde insanla\u015fmas\u0131 muhtemel primatlar\u0131n \u00e7o\u011fald\u0131\u011f\u0131n\u0131 meydana koymu\u015ftur. Bu \u00e7a\u011flardan kalma fosil kal\u0131nt\u0131lar\u0131, g\u00fcn\u00fcm\u00fczden 35 milyon y\u0131l \u00f6nceki Oligosen d\u00f6neminde ya\u015fam\u0131\u015f olan Aegyptopitehecus Zeuxis\u2019in insanla\u015fmay\u0131 haz\u0131rlayan maymun t\u00fcrlerinden Drvopithecus\u2019\u00fcn atas\u0131 olabilece\u011fi kan\u0131s\u0131n\u0131 uyand\u0131rm\u0131\u015ft\u0131r. Dryopithecus Africanus ad\u0131 verilen bu maymun t\u00fcr\u00fcyse, g\u00fcn\u00fcm\u00fczden 25 milyon y\u0131l \u00f6nceki Miosen d\u00f6neminde ya\u015fam\u0131\u015ft\u0131.<\/p>\n Bu \u00e7a\u011fda bulunan Ramapitehecus punjabicus ve Kenyapithecus Africanus\u2019\u00fcn insan t\u00fcr\u00fcn\u00fc meydana getirecek olan ilk insan\u0131ms\u0131lar (Latince: Hominidae) olduklar\u0131 san\u0131lmaktad\u0131r. 12 milyon y\u0131l \u00f6nceki Pliosen d\u00f6neminden hi\u00e7bir fosil bulunamam\u0131\u015fsa da 3 milyon y\u0131l \u00f6nceki Pleistosen d\u00f6neminden ilk insanla\u015fan maymun grubu oldu\u011fu san\u0131lan Australopithecus fosilleri bulunmu\u015ftur. \u00c7\u00fcnk\u00fc, bunlara gelinceye dek b\u00fct\u00fcn maymun gruplar\u0131 \u00e7o\u011funlukla a\u011fa\u00e7larda ya\u015farken bu grubun yerde ya\u015fad\u0131\u011f\u0131 saptanm\u0131\u015ft\u0131r. Bu maymun-insan fosillerinin ilki 1924 y\u0131l\u0131nda Rodezya\u2019da bulunmu\u015ftu. Daha sonra bu t\u00fcrden d\u00fczinelerle fosil meydana \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Bu fosillerle birlikte bunlarca yap\u0131ld\u0131\u011f\u0131 san\u0131lan yontulmu\u015f \u00e7ak\u0131l ta\u015flar\u0131 da bulunmu\u015ftur. Pleistosen d\u00f6neminin \u00fc\u00e7\u00fcnc\u00fc buz \u00e7a\u011f\u0131ndan \u00f6nce insan t\u00fcr\u00fcn\u00fcn geni\u015f \u00f6l\u00e7\u00fcde yay\u0131ld\u0131\u011f\u0131 san\u0131lmaktad\u0131r. Neandertal adam\u0131 bu ilk insanlardan biridir ve Homo sapiens Neanderthalensis ad\u0131yla an\u0131lmaktad\u0131r. Bu d\u00f6nemin d\u00f6rd\u00fcnc\u00fc buz \u00e7a\u011f\u0131 Neandertal adam\u0131n\u0131 hemen t\u00fcm\u00fcyle yok etmi\u015ftir ama bu \u00e7a\u011f sona ermeden Homo sapiens sapiens ad\u0131 verilen ger\u00e7ek insanlar d\u00fcnya \u00fcst\u00fcnde g\u00f6r\u00fcnm\u00fc\u015flerdir. S\u00fcr\u00fcp gitmekte olan soyumuzun atalar\u0131 bunlard\u0131r. Bu insanlar \u00e7e\u015fitli \u0131rklar halinde var olmu\u015flard\u0131r. Bu \u0131rklar\u0131n ilki de Cro-Magnon \u0131rk\u0131d\u0131r.<\/p>\n Zaman i\u00e7indeki bu tarihsel ser\u00fcveninden de anla\u015f\u0131laca\u011f\u0131 gibi, insan, do\u011fan\u0131n \u00fcr\u00fcn\u00fcd\u00fcr ve ya\u015fambilimsel evrimin sonucudur. Ya\u015fambilimsel evrimden insansal tarihe ge\u00e7i\u015f emek\u2019le ba\u015flam\u0131\u015ft\u0131r. \u0130nsansal eme\u011fi hayvansal \u00e7aba\u2019dan ay\u0131ran, bu eme\u011fin \u2018bilin\u00e7\u2019li olu\u015fudur. Emek ve bilin\u00e7, birbirlerinin ko\u015fulu olarak, insana \u00f6zg\u00fc bir diyalektik \u2018ikile\u015fme\u2019dir. Y\u00fcksek hayvan t\u00fcrlerinde beliren zeka ve onunla s\u0131n\u0131rl\u0131 olarak geli\u015fmi\u015f bulunan \u00e7aba, evrim sonucunda insansal bilin\u00e7 ve bilin\u00e7li eme\u011fe d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu geli\u015fme, pek uzun bir evrimin \u00fcr\u00fcn\u00fcd\u00fcr. Hayvansal zeka ve \u00e7aba, sadece do\u011fadan\u2019 yararlanmak\u2019la kalm\u0131\u015f, do\u011fay\u0131 yarar\u0131na uygun olarak de\u011fi\u015ftirip, ona egemen \u2018olmak\u2019la insanla\u015fm\u0131\u015ft\u0131r. \u0130nsan, kendisini meydana getiren do\u011fasal ko\u015fullar\u0131 a\u015fmakla varla\u015fm\u0131\u015ft\u0131r ve bundan \u00f6t\u00fcr\u00fcd\u00fcr ki, art\u0131k o, do\u011fasal ko\u015fullara indirgenemez. Bilin\u00e7 ve eyleminin birbirlerini kar\u015f\u0131l\u0131kl\u0131 olarak etkilemesiyle ger\u00e7ekle\u015fen uzun bir evrim sonunda alet yapm\u0131\u015f ve hayvandan farkl\u0131 olarak kendi kendini \u00fcretmi\u015f\u2019tir. Hayvan, tek ba\u015f\u0131na bir varl\u0131k oldu\u011fu halde, insan ancak toplumsal bir \u2018varl\u0131k\u2019t\u0131r: “\u0130nsan, toplumsal ili\u015fkilerinin toplam\u0131d\u0131r”.<\/p>\n Ancak, gene de kar\u015f\u0131lanmas\u0131 gereken bir soru var: \u0130nsan nedir? Madenler, bitkiler ve hayvanlar aras\u0131nda b\u00f6ylesine ba\u015fkala\u015fmak (insanla\u015fmak) neden?<\/p>\n Hollandal\u0131 Anatom Louis Bolk\u2019a g\u00f6re, bu ba\u015fkala\u015fman\u0131n nedeni, bireysel geli\u015fmedeki gecikmedir (Retardation kuram\u0131). \u0130nsana \u00f6zg\u00fc nitelikler, bu gecikmenin sonucudurlar. Hayvan do\u011fduktan birka\u00e7 g\u00fcn, ya da birka\u00e7 hafta sonra y\u00fcr\u00fcr, insan ancak bir y\u0131l sonra y\u00fcr\u00fcmeye ba\u015flar. Hayvan\u0131n b\u00fcy\u00fcmesi birka\u00e7 g\u00fcn ya da birka\u00e7 y\u0131lda biter, insan\u0131n b\u00fcy\u00fcmesi on dokuz y\u0131l s\u00fcrer. \u00dcretme yetene\u011fi hayvanda birka\u00e7 ay ya da birka\u00e7 y\u0131lda, insanda on be\u015f y\u0131lda ba\u015flar. Hayvanlar t\u00fcyl\u00fc do\u011farlar, insan on be\u015f y\u0131l sonra t\u00fcylenir. Daha pek \u00e7ok alanlarda da g\u00f6r\u00fclece\u011fi gibi insan, pek uzun y\u0131llar, do\u011fu\u015f s\u0131ras\u0131ndaki durumunda (embrional durum) kal\u0131r. Bu gecikme, sonunda insan\u0131n k\u0131ls\u0131zl\u0131\u011f\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi b\u00fcsb\u00fct\u00fcn yok olmaya varacak olan (elimination) bir organ gerilemesini, g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fc do\u011furur. Her hayvan \u00e7evresine uyar, insansa bu g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcnden \u00f6t\u00fcr\u00fc \u00e7evresine uyamaz. Bu y\u00fczden de ya\u015fayabilmek i\u00e7in \u00e7evresini kendisine uydurmak zorundad\u0131r. T\u00fckenip yok olmamas\u0131n\u0131 da gene bu gecikmeye bor\u00e7ludur.<\/p>\n Profes\u00f6r Bolk\u2019a g\u00f6re, geli\u015fmenin gecikmesi, bir i\u00e7 engelleme y\u00fcz\u00fcndendir. Bu engellemeyi de i\u00e7 guddelerin \u00fcr\u00fcnleri olan hormonlar sa\u011flamaktad\u0131r. \u0130nsan v\u00fccudunda engelleyici hormonlar\u0131n \u00e7o\u011falmas\u0131, beynin b\u00fcy\u00fcmesiyle ba\u011flant\u0131l\u0131d\u0131r. Zekan\u0131nsa, beynin bedene g\u00f6re b\u00fcy\u00fckl\u00fc\u011f\u00fcyle artt\u0131\u011f\u0131n\u0131 biliyoruz. \u015eu halde, denilebilir ki, insan\u0131n g\u00fcc\u00fc g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcndedir. \u0130nsan \u00e7evresine [sayfa 15] uyamayacak kadar g\u00fc\u00e7s\u00fczle\u015fti\u011finden, \u00e7evresini kendisine uydurabilmek i\u00e7in ak\u0131llanmak zorunda kalm\u0131\u015ft\u0131r. Beyni b\u00fcy\u00fcm\u00fc\u015f, zekas\u0131 artm\u0131\u015ft\u0131r. Maymun, so\u011fu\u011fa kar\u015f\u0131, k\u0131llanarak ya\u015far. \u0130nsan k\u0131llanamay\u0131nca, maymunun derisini y\u00fcz\u00fcp kendi s\u0131rt\u0131na ge\u00e7irerek ya\u015far. Bu y\u00fczdendir ki, da\u011f hayvan\u0131 da\u011fda, ova hayvan\u0131 ovada, deniz hayvan\u0131 denizde, s\u0131cak hava hayvan\u0131 s\u0131cakta, so\u011fuk hava hayvan\u0131 so\u011fukta ya\u015fayabildi\u011fi halde insan, d\u00fcnyan\u0131n her k\u00f6\u015fesinde ya\u015famaktad\u0131r.<\/p>\n \u0130svi\u00e7reli zoolog Portmann da, insangillerin (hominid) ba\u015fkala\u015fmas\u0131n\u0131 erken do\u011fumlar\u0131na ba\u011flamaktad\u0131r. Bu erken do\u011fu\u015f, ku\u015faklar boyunca, ola\u011fanla\u015fm\u0131\u015ft\u0131r. \u0130nsan, do\u011fduktan sonra daha bir y\u0131l ana rahmindeki gibidir, h\u0131zl\u0131 bir b\u00fcy\u00fcme i\u00e7indedir. Bir y\u0131l sonra bu b\u00fcy\u00fcme yava\u015flar. Maymungiller (anthropoid) yeti\u015fme \u00e7a\u011f\u0131na eri\u015ftikleri zaman insangiller hen\u00fcz erginle\u015fmeye ba\u015flam\u0131\u015flard\u0131r. \u0130nsan\u0131n erken do\u011fu\u015fundan ileri gelen bu gecikme, \u00f6mr\u00fc boyunca s\u00fcrmektedir. Bu gecikme, insan yavrusunun uzun y\u0131llar ana babas\u0131nca beslenmesini gerektirir. Evlilik kurumunun biyolojik temeli budur. G\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn nedeni olan erken do\u011fum, g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn gere\u011fi olan beyni zorlam\u0131\u015ft\u0131r. Portmann\u2019a g\u00f6re insan, insanl\u0131\u011f\u0131n\u0131 erken do\u011fu\u015funa bor\u00e7ludur. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Adolf Portmann\u2019la Louis Bolk, bu konuda birbirlerini tamamlamaktad\u0131rlar.<\/p>\n Alman antropologu Profes\u00f6r Arnold Gehlen, ortak bir atadan gelmi\u015f olduklar\u0131 halde, insanla hayvan aras\u0131nda bir nitelik (mahiyet) ayr\u0131m\u0131 bulundu\u011fu kan\u0131s\u0131ndad\u0131r. \u0130nsanda bir hayvanl\u0131k vard\u0131r ama insan denilen varl\u0131k, bu hayvanl\u0131\u011f\u0131n s\u0131n\u0131r\u0131n\u0131 a\u015ft\u0131ktan sonra ba\u015flar (A. Gehlen, Der Mensch, Seine Natur and Seine Stellung in der Welt, 1940). Hayvan\u0131n her organ\u0131; bir \u00e7evreye uymad\u0131r. \u0130nsan\u0131n hi\u00e7bir organ\u0131, \u00e7evreye uyma de\u011fildir. Hayvan\u0131n herhangi bir organ\u0131n\u0131 ele alarak onun ya\u015fad\u0131\u011f\u0131 \u00e7evreyi, yedi\u011fi \u015feyleri, kar\u015f\u0131la\u015ft\u0131\u011f\u0131 d\u00fc\u015fmanlar\u0131 ortaya koyabiliriz. Deveku\u015fu step i\u00e7in, \u015fempanze orman i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. Buna kar\u015f\u0131 insan\u0131n, do\u011fan\u0131n hi\u00e7bir ko\u015fuluna uygun gelen hi\u00e7bir organ\u0131 yoktur. Buz \u00e7a\u011f\u0131 hayvanlar\u0131n\u0131n hepsi t\u00fcyl\u00fcd\u00fcr.<\/p>\n Buz \u00e7a\u011f\u0131 insan\u0131 t\u00fcyl\u00fc de\u011fildir. \u0130nsan, ya\u015famas\u0131n\u0131, hayvan gibi \u00e7evreye uymas\u0131na de\u011fil, kendine \u00f6zg\u00fc bir \u00f6zellikle \u00e7evreyi kendisine uydurmas\u0131na bor\u00e7ludur. \u0130\u015fte insan demek, bu \u00f6zellik demektir. Hayvanl\u0131k alan\u0131nda \u00e7evreye g\u00f6re organlar\u0131n \u00f6zelle\u015fmesi kavram\u0131 (specialisation), insanl\u0131k alan\u0131nda \u00e7evrenin \u00f6zelle\u015ftirilmesiyle elde edilmi\u015ftir. Hayvan, do\u011fa kar\u015f\u0131s\u0131nda tam ve uygun, insansa eksik ve do\u011faya kar\u015f\u0131t bir varl\u0131kt\u0131r. Hayvan\u0131n b\u00fct\u00fcn davran\u0131\u015flar\u0131 do\u011fan\u0131n iste\u011fine g\u00f6re d\u00fczenlenmi\u015ftir, insan\u0131n b\u00fct\u00fcn davran\u0131\u015flar\u0131ysa do\u011faya kar\u015f\u0131d\u0131r. \u0130nsan varl\u0131\u011f\u0131, dik y\u00fcr\u00fcme ve bunun ard\u0131ndan beynin b\u00fcy\u00fcmesi ve zekan\u0131n ortaya \u00e7\u0131kmas\u0131yla ba\u015flar. Dik y\u00fcr\u00fcme, insan\u0131n ellerini serbest k\u0131lm\u0131\u015ft\u0131r. Ayakl\u0131k etmekten kurtulan eller bo\u015f kal\u0131nca, zekan\u0131n g\u00fcd\u00fcm\u00fcyle, aletleri i\u015flemeye ve kullanmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n Hayvan, organlar\u0131n\u0131n \u00f6zelle\u015fmesi y\u00fcz\u00fcnden \u00e7evresine ba\u011fl\u0131d\u0131r. \u0130nsansa, organlar\u0131n\u0131n \u00f6zelle\u015fmemesi y\u00fcz\u00fcnden \u00e7evresine kar\u015f\u0131 \u00f6zg\u00fcrd\u00fcr. \u0130nsan, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, beyin-el diyalekti\u011fine bor\u00e7ludur. Bu y\u00fczdendir ki, hayvan uygunsuz ko\u015fullar i\u00e7inde t\u00fcr\u00fcn\u00fc yok etti\u011fi halde, insan her \u00e7e\u015fit ko\u015fullar i\u00e7inde t\u00fcr\u00fcn\u00fc s\u00fcrd\u00fcrmektedir. Beyin ve el, insan\u0131 b\u00fct\u00fcn \u00f6zel durumlar kar\u015f\u0131s\u0131nda \u00f6zg\u00fcr k\u0131lm\u0131\u015ft\u0131r. \u0130nsan bu \u00e7evre, ko\u015fullar\u0131n\u0131 de\u011fi\u015ftirebilir ya da onlara kar\u015f\u0131 kendini koruyabilir, do\u011fayla sava\u015fabilir ve do\u011fay\u0131 yenebilir. B\u00f6ylesine bir g\u00fc\u00e7, insandan [sayfa 16] ba\u015fka hi\u00e7bir canl\u0131da yoktur. Hayvan aletsiz ya\u015fayabildi\u011fi halde, insan aletsiz ya\u015fayamaz. Ate\u015f, balta, silah vb. gibi aletlere sahip olmayan insan do\u011fay\u0131 yenemez ve t\u00fckenip gitmek zorunda kal\u0131rd\u0131. \u015eu halde insan, do\u011fayla de\u011fil, k\u00fclt\u00fcrle bir ba\u011flant\u0131 i\u00e7indedir. K\u00fclt\u00fcr, zekayla de\u011fi\u015ftirilen bir do\u011fa, yeniden ve insana g\u00f6re yap\u0131lm\u0131\u015f bir do\u011fad\u0131r.<\/p>\n Buna kar\u015f\u0131, insanla hayvan aras\u0131nda hi\u00e7bir nitelik ayr\u0131l\u0131\u011f\u0131 bulunmad\u0131\u011f\u0131n\u0131; insan\u0131n geli\u015fmi\u015f zekal\u0131 bir hayvan oldu\u011funu ileri s\u00fcren kuramlar da vard\u0131r. Bu kuramlara g\u00f6re; insan yetenekleri (kabiliyetleri) hayvan yeteneklerinin yetkinle\u015fmi\u015f (m\u00fckemmelle\u015fmi\u015f) bir bi\u00e7iminden ba\u015fka bir \u015fey de\u011fildir. W. K\u00f6hler, zekan\u0131n hayvanlarda da bulundu\u011funu tan\u0131tlam\u0131\u015ft\u0131r. \u0130nsanda kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z t\u00f6re (ethik), de\u011fer \u00f6l\u00e7\u00fcleri, toplumsall\u0131\u011f\u0131n meydana koydu\u011fu, do\u011fayla hi\u00e7bir ilgileri bulunmayan fenomenlerdir. \u0130nsanca bir \u00f6zellik olarak ileri s\u00fcr\u00fclen dil fonksiyonu da nihayet geli\u015fmi\u015f bir beyin i\u015fidir. Dil fonksiyonu, beyinde, silvius yar\u0131\u011f\u0131 dolaylar\u0131na yay\u0131lm\u0131\u015ft\u0131r (bkz. J. Lhermitte, Les M\u00e9canismes da Cerveau).<\/p>\n Maymungillerde kendilerine g\u00f6re bir dil bulundu\u011fu Gerner ve Schwidetzky\u2019nin g\u00f6zlemleriyle do\u011frulanm\u0131\u015ft\u0131r. Kohts yirmi \u00fc\u00e7 s\u00f6zc\u00fckl\u00fc, Blanche W. Learned otuz iki s\u00f6zc\u00fckl\u00fc bir maymunca bulundu\u011funu ileri s\u00fcrmektedirler (bkz. Jean Rostand, Biyoloji A\u00e7\u0131s\u0131ndan \u0130nsan, Ender G\u00fcrol \u00e7evirisi, 1964). \u0130nsanl\u0131k yap\u0131yla hayvanl\u0131k yap\u0131 aras\u0131nda, temelde, hi\u00e7bir ayr\u0131l\u0131k yoktur. \u0130nsanl\u0131k yap\u0131da g\u00f6r\u00fclen organ eksiklikleri, bu organlar\u0131n g\u00f6revlerini beynin y\u00fcklenmesi y\u00fcz\u00fcnden meydana gelen do\u011fal gerilemeler, daha a\u00e7\u0131k bir deyi\u015fle, gereksiz k\u0131l\u0131nmalard\u0131r. T\u00fcyl\u00fc bir hayvan\u0131n derisini y\u00fcz\u00fcp s\u0131rt\u0131na ge\u00e7irmeyi beceremeseydi, so\u011fuktan donmamak i\u00e7in, insan da t\u00fcylenecekti.<\/p>\n Bilimsel bulgular, insan\u0131 insan edenin emek (i\u015f) oldu\u011funu tan\u0131tl\u0131yor. Hayvan do\u011fada bulduklar\u0131yla yetinir, insansa do\u011fay\u0131 emek harcayarak \u00fcretir. \u0130nsan, alet yapan bir hayvand\u0131r. Ancak alet i\u015fi de\u011fil, i\u015f aleti do\u011furmu\u015ftur. Elin geli\u015fmesi, insangillerin ba\u015fkal\u0131\u011f\u0131nda, at\u0131lm\u0131\u015f en \u00f6nemli bir ad\u0131md\u0131r. Kant\u2019\u0131n da dedi\u011fi gibi, el, d\u0131\u015far\u0131ya do\u011fru uzam\u0131\u015f bir beyindir. T\u00fcyl\u00fc atalar\u0131m\u0131z dik y\u00fcr\u00fcmeyi, bir zorunluluk olarak g\u00f6ze alm\u0131\u015flarsa, bunun nedeni, ellerin ba\u015fka t\u00fcrl\u00fc i\u015fler yapmak zorunda kalm\u0131\u015f olmas\u0131d\u0131r. Maymunlarda bile eller, t\u0131rmanmak i\u00e7in, ayaklardan ba\u015fka t\u00fcrl\u00fc kullan\u0131lmaktad\u0131r. El, i\u015fin bir aleti de\u011fil, i\u015fin ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir \u00fcr\u00fcnd\u00fcr. El, yetkinle\u015fmesini yapt\u0131\u011f\u0131 i\u015flere bor\u00e7ludur. Elin geli\u015fmesi, insan yap\u0131s\u0131n\u0131n b\u00fct\u00fcn b\u00f6l\u00fcmlerini do\u011frudan do\u011fruya etkilemi\u015ftir. \u0130\u015fin eli ve kar\u015f\u0131l\u0131kl\u0131 olarak elin de i\u015fi geli\u015ftirmesi insangillerin i\u015fbirli\u011fini zorunlu k\u0131lm\u0131\u015ft\u0131r. Bu i\u015fbirli\u011fi, ba\u015fka bir deyi\u015fle toplumsall\u0131k, insanlar\u0131, birbirlerine s\u00f6ylemeleri gereken bir \u015feyleri olmak durumuna getirmi\u015ftir. Dil, bu zorunluluktan do\u011fmu\u015ftur.<\/p>\n \u0130nsanbilim (antropoloji) alan\u0131na b\u00fcy\u00fck katk\u0131larda bulunan, Friedrich Engels, Do\u011fan\u0131n Diyalekti\u011fi adl\u0131 \u00fcnl\u00fc yap\u0131t\u0131nda \u015f\u00f6yle der: “Ekonomi politik\u00e7iler i\u015f (emek) b\u00fct\u00fcn zenginliklerin kayna\u011f\u0131d\u0131r, derler. Fakat i\u015f, bundan da \u00f6te sonsuz bir \u015feydir. \u0130nsan\u0131n t\u00fcm varl\u0131\u011f\u0131 i\u00e7in ilk temel \u015fart odur ve bu \u00f6l\u00e7\u00fcdedir ki bir anlamda insan\u0131 i\u015f yaratm\u0131\u015ft\u0131r, dememiz gerekir. Y\u00fcz binlerce y\u0131l \u00f6nce, jeologlar\u0131n \u00fc\u00e7\u00fcnc\u00fc zaman dedikleri, hen\u00fcz kesinlikle saptanamayan d\u00fcnya tarihi d\u00f6nemi s\u0131ras\u0131nda, belki de onun sonlar\u0131na do\u011fru, d\u00fcnyan\u0131n s\u0131cak b\u00f6lgesinde muhtemelen \u015fimdi Hint Okyanusunun dibine batm\u0131\u015f b\u00fcy\u00fck bir kara par\u00e7as\u0131 \u00fczerinde insan benzeri maymunlar\u0131n son derece geli\u015fmi\u015f bir ku\u015fa\u011f\u0131 ya\u015f\u0131yordu.<\/p>\n Bizim bu ecdad\u0131m\u0131z\u0131 Darwin a\u015fa\u011f\u0131 yukar\u0131 tan\u0131mlam\u0131\u015ft\u0131r. Bunlar\u0131n bedeni tamamen k\u0131llarla \u00f6rt\u00fcl\u00fcyd\u00fc, sakallar\u0131 ve sivri kulaklar\u0131 vard\u0131 ve topluluk halinde a\u011fa\u00e7lar\u0131n \u00fcst\u00fcnde ya\u015f\u0131yorlard\u0131. Bu maymunlar, belki de \u00f6zellikle ya\u015fay\u0131\u015f bi\u00e7imleri dolay\u0131s\u0131yla a\u011fa\u00e7lara t\u0131rman\u0131rken ellerine ve ayaklar\u0131na farkl\u0131 fonksiyonlar kazand\u0131rarak d\u00fcz yerde y\u00fcr\u00fcrken ellerini kullanma al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 yava\u015f yava\u015f b\u0131rakmaya, dik bi\u00e7imde bir y\u00fcr\u00fcy\u00fc\u015f kazanmaya ba\u015flad\u0131lar. B\u00f6ylece maymundan insana ge\u00e7i\u015f\u2019in en \u00f6nemli ad\u0131m\u0131 at\u0131lm\u0131\u015f oldu. Bug\u00fcn b\u00fct\u00fcn insan-benzeri maymunlar ayakta durabilirler ve iki ayak \u00fczerinde hareket edebilirler ama bunu yaln\u0131z zorunlu hallerde ve pek beceriksizce yaparlar.<\/p>\n Do\u011fal y\u00fcr\u00fcy\u00fc\u015fleri yar\u0131-dik\u2019tir ve ellerini de kullan\u0131rlar: \u00c7o\u011fu ise el kemiklerini yere dayar ve sakat bir kimsenin koltuk de\u011fnekleriyle y\u00fcr\u00fcy\u00fc\u015f\u00fc gibi b\u00fck\u00fck bacaklarla uzun kollar\u0131n aras\u0131nda bedenlerini titretirler. Genel olarak maymunlarda d\u00f6rt ayak \u00fczerinde y\u00fcr\u00fcmeden iki ayak \u00fczerinde y\u00fcr\u00fcmeye ge\u00e7i\u015fin b\u00fct\u00fcn basamaklar\u0131n\u0131 bug\u00fcn bile g\u00f6rebiliyoruz ama iki ayak \u00fczerinde y\u00fcr\u00fcme onlar i\u00e7in bir son \u00e7are olmaktan \u00f6te gitmemi\u015ftir. K\u0131ll\u0131 ecdad\u0131m\u0131z aras\u0131nda dik y\u00fcr\u00fcme zamanla bir gereklilik haline geldiyse, bu, arada ge\u00e7en zamanda eller i\u00e7in gittik\u00e7e de\u011fi\u015fik \u00e7al\u0131\u015fma \u015fekilleri geli\u015fmesini zorunlu k\u0131lm\u0131\u015ft\u0131r. El ve aya\u011f\u0131n kullan\u0131lmas\u0131nda baz\u0131 farklar\u0131n meydana geli\u015fi maymunlar aras\u0131nda da g\u00f6r\u00fcl\u00fcr. Belirtildi\u011fi gibi a\u011faca t\u0131rman\u0131rken el, ayaktan ba\u015fka t\u00fcrl\u00fc kullan\u0131l\u0131r.<\/p>\n Daha a\u015fa\u011f\u0131 memeli hayvanlar\u0131n \u00f6n ayaklar\u0131n\u0131n kullan\u0131l\u0131\u015f\u0131 gibi, el daha \u00e7ok yiyeceklerin toplanmas\u0131na ve tutulmas\u0131na yard\u0131m eder. Baz\u0131 maymunlar a\u011fa\u00e7larda yuvalar\u0131n\u0131 ellerle yapar, hatta \u015fempanze gibi k\u00f6t\u00fc havadan korunmak i\u00e7in dallar\u0131n aras\u0131nda \u00e7at\u0131 meydana getirirler. D\u00fc\u015fmanlara kar\u015f\u0131 korunmak i\u00e7in sopalar\u0131 ellerle yakalar, ya da meyveleri ve ta\u015flar\u0131 bunlarla f\u0131rlat\u0131rlar. Yakaland\u0131klar\u0131nda insanlardan kopya ettikleri bir\u00e7ok basit hareketler i\u00e7in ellerini kullan\u0131rlar ama insana en \u00e7ok benzeyen maymunlar\u0131n bile geli\u015fmemi\u015f eli ile binlerce y\u00fczy\u0131ll\u0131k i\u015f yoluyla son derece geli\u015fmi\u015f insan eli aras\u0131ndaki fark\u0131n ne kadar b\u00fcy\u00fck oldu\u011fu burada anla\u015f\u0131l\u0131r. Kemiklerin ve kaslar\u0131n say\u0131s\u0131 ile genel d\u00fczeni ikisinde de ayn\u0131d\u0131r ama en ilkel vah\u015finin eli, hi\u00e7bir maymun elinin taklit edemeyece\u011fi y\u00fczlerce i\u015f yapar.<\/p>\n Hi\u00e7bir maymun eli ta\u015f b\u0131\u00e7a\u011f\u0131n en kabas\u0131n\u0131 bile meydana getirememi\u015ftir. Ecdad\u0131m\u0131z\u0131n binlerce y\u0131ll\u0131k s\u00fcrede maymundan insana ge\u00e7i\u015f s\u0131ras\u0131nda yava\u015f yava\u015f eli uydurmay\u0131 \u00f6\u011frendikleri ilk hareketler ba\u015flang\u0131\u00e7ta herhalde en basitleriydi. En ilkel vah\u015filer, hatta ayn\u0131 zamanda fiziksel bir gerileme g\u00f6stererek daha \u00e7ok hayvana benzer bir duruma d\u00f6n\u00fc\u015fenler bile, bu ge\u00e7i\u015f d\u00f6nemi yarat\u0131klar\u0131ndan \u00e7ok daha \u00fcst\u00fcnd\u00fcr. \u0130lk \u00e7akmak ta\u015f\u0131 insan eliyle b\u0131\u00e7ak haline getirilinceye kadar, \u00f6yle zaman d\u00f6nemleri ge\u00e7mi\u015ftir ki, bizce bilinen tarihsel d\u00f6nem onunla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131nca \u00f6nemsiz kal\u0131r ama as\u0131l ad\u0131m at\u0131lm\u0131\u015ft\u0131, el \u00f6zg\u00fcr hale gelmi\u015fti ve art\u0131k durmadan yeni beceriler kazanabiliyordu.<\/p>\n B\u00f6ylece kazan\u0131lan daha b\u00fcy\u00fck esneklik ku\u015faktan ku\u015fa\u011fa ge\u00e7iyor ve art\u0131yordu. O halde el, i\u015f organ\u0131 olmakla kalmaz, ayn\u0131 zamanda bu i\u015fin \u00fcr\u00fcn\u00fcd\u00fcr de. Ancak i\u015f, gittik\u00e7e yeni hareketlere uyma, bu yoldan geli\u015ftirilmi\u015f kaslar\u0131n, ba\u011f organlar\u0131n\u0131n, daha uzun d\u00f6nemler i\u00e7inde kemiklerin kal\u0131tsal yoldan ge\u00e7mesi bu kal\u0131tsal inceli\u011fin yeni, gittik\u00e7e daha karma\u015f\u0131k hareketlere gittik\u00e7e yenilenen bi\u00e7imde uygulanmas\u0131, [sayfa 18] insan elini Rafael\u2019in tablolar\u0131n\u0131, Thorwaldsen\u2019in heykellerini ve Paganini\u2019nin m\u00fczi\u011fini yaratabilecek bir m\u00fckemmellik d\u00fczeyine kadar getirmi\u015ftir ama el tek ba\u015f\u0131na de\u011fildi. O, son derece karma\u015f\u0131k bir t\u00fcm organizman\u0131n ancak tek bir organ\u0131yd\u0131. Elin yararland\u0131\u011f\u0131 \u015feyden b\u00fct\u00fcn beden de yararland\u0131, hem de iki yoldan. \u00d6nce, Darwin\u2019in dedi\u011fi gibi, b\u00fcy\u00fcme korelasyonu yasas\u0131ndan yararland\u0131. Bu yasaya g\u00f6re, bir organik varl\u0131\u011f\u0131n ayr\u0131 par\u00e7alar\u0131n\u0131n belli bi\u00e7imleri, g\u00f6r\u00fcn\u00fc\u015fte onlarla ba\u011f\u0131nt\u0131s\u0131 olmayan ba\u015fka par\u00e7alar\u0131n belli bi\u00e7imleriyle her zaman ba\u011f\u0131nt\u0131l\u0131d\u0131r.<\/p>\n B\u00f6ylece, \u00e7ekirdeksiz k\u0131rm\u0131z\u0131 kan h\u00fccrelerine sahip ve kafan\u0131n iki eklemle (kondil) kaburgan\u0131n ilk kemi\u011fine ba\u011fland\u0131\u011f\u0131 b\u00fct\u00fcn hayvanlarda hi\u00e7 eksiksiz; yavrular\u0131 emzirmek i\u00e7in s\u00fct bezeleri de vard\u0131r. Bunun gibi, memeli hayvanlarda \u00e7atal t\u0131rnaklar kural olarak gevi\u015f getirmek i\u00e7in k\u0131rkbay\u0131r ile ba\u011f\u0131nt\u0131l\u0131d\u0131r. Belli bi\u00e7imlerdeki de\u011fi\u015fmeler, aradaki ba\u011f\u0131nt\u0131y\u0131 a\u00e7\u0131klayabilecek durumda olmam\u0131za ra\u011fmen, \u00f6teki beden k\u0131s\u0131mlar\u0131n\u0131n bi\u00e7iminde de de\u011fi\u015fmelere sebep olur. G\u00f6zleri mavi olan tamamen beyaz kediler her zaman ya da hemen her zaman sa\u011f\u0131rd\u0131r. \u0130nsan elinin gittik\u00e7e geli\u015fmesi ve buna paralel olarak aya\u011f\u0131n dik y\u00fcr\u00fcy\u00fc\u015fe uymas\u0131, hi\u00e7 \u015f\u00fcphesiz b\u00f6yle bir korelasyon yoluyla organizman\u0131n \u00f6teki k\u0131s\u0131mlar\u0131 \u00fczerinde de etkisini g\u00f6stermi\u015ftir.<\/p>\n Elin geli\u015fmesinin dolays\u0131z, belirlenebilecek bi\u00e7imde geri kalan organizmaya yapt\u0131\u011f\u0131 etki \u00e7ok daha \u00f6nemlidir. Daha \u00f6nce de\u011finildi\u011fi \u00fczere, bizim maymun ecdad\u0131m\u0131z s\u00fcr\u00fc halindeydi, b\u00fct\u00fcn hayvanlar\u0131n en toplumsal\u0131 olan insan\u0131n, toplumsal olmayan bir \u00f6nceki ecdattan \u00e7\u0131k\u0131\u015f\u0131n\u0131 araman\u0131n imkans\u0131zl\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Elin geli\u015fmesiyle, i\u015fle ba\u015flayan do\u011fa \u00fczerindeki egemenlik her yeni ilerlemede insan\u0131n g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131 geni\u015fletti. \u0130nsan, do\u011fadaki maddelerde s\u00fcrekli olarak yeni, o g\u00fcne kadar bilinmeyen \u00f6zellikler ke\u015ffetti.<\/p>\n \u00d6te yandan i\u015fin geli\u015fmesi, kar\u015f\u0131l\u0131kl\u0131 destekleme, ortakla\u015fa etkinlik hallerini \u00e7o\u011faltma ve bu ortakla\u015fa etkinli\u011fin her birey i\u00e7in sa\u011flad\u0131\u011f\u0131 yarar\u0131n bilincine varma yoluyla toplum \u00fcyelerinin birbirine gittik\u00e7e yakla\u015fmas\u0131na zorunlu olarak yard\u0131m ediyordu. K\u0131sacas\u0131, olu\u015fan insanlar, birbirlerine s\u00f6yleyecek bir \u015feylerinin bulundu\u011fu noktaya eri\u015ftiler. \u0130htiya\u00e7, kendine bir organ yaratt\u0131. Maymunun geli\u015fmemi\u015f g\u0131rtla\u011f\u0131, durmadan daha geli\u015fmi\u015f mod\u00fclasyon elde etmek i\u00e7in yap\u0131lan mod\u00fclasyon yoluyla yava\u015f, ama sa\u011flam bi\u00e7imde de\u011fi\u015fti ve a\u011f\u0131z organlar\u0131 yava\u015f yava\u015f birbiri ard\u0131ndan ahenkli harfleri s\u00f6ylemesini \u00f6\u011frendi…<\/p>\n \u00d6nce i\u015f, sonra onunla birlikte dil, bir maymunun beynini etkileyen en \u00f6nemli iki d\u00fcrt\u00fc bunlard\u0131r ve bu etki alt\u0131nda maymun beyni, b\u00fct\u00fcn benzerli\u011fine ra\u011fmen \u00e7ok daha b\u00fcy\u00fck ve \u00e7ok daha \u00fcst\u00fcn bir insan beynine do\u011fru geli\u015fmi\u015ftir” (\u0130bid, Ankara 1970, Arif Gelen \u00e7evirisi).<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, insan usunun, ne k\u00f6keninin ne de \u00f6z\u00fcn\u00fcn, sadece do\u011fal ve ya\u015fambilimsel (tabii ve biyolojik) etkenlerle a\u00e7\u0131klanamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Usun ve bilincin \u00f6z\u00fc, ancak toplumsal (i\u00e7timai, sosyal) karakteriyle kavranabilir. \u0130nsan toplumu olmaks\u0131z\u0131n insan usu, insan bilinci ve insan d\u00fc\u015f\u00fcncesi de olamazd\u0131. A. Spirkin ve O. Yakhot, Diyalektik ve Tarihi Materyalizm adl\u0131 yap\u0131tlar\u0131nda bu konuda \u015fu somut \u00f6rne\u011fi verirler: “Hepimiz ormanlarda hayvanlar taraf\u0131ndan yeti\u015ftirilen ve sonradan insanlar taraf\u0131ndan bulunan \u00e7ocuklar\u0131n \u00f6yk\u00fclerini duymu\u015fuzdur. Bu t\u00fcr olaylar\u0131n en heyecanl\u0131s\u0131 1920 y\u0131l\u0131nda Hindistan\u2019da ortaya \u00e7\u0131kan\u0131d\u0131r.<\/p>\n \u00d6ks\u00fczler evinin ba\u015fkan\u0131 olan Mr. Singh, birtak\u0131m garip varl\u0131klar\u0131n kurtlarla birlikte bir ma\u011farada ya\u015fad\u0131klar\u0131n\u0131 [sayfa 19] duyar. Halk bunlar\u0131n hayalet olduklar\u0131n\u0131 s\u00f6ylemektedir, fakat daha sonra bunlar\u0131n iki k\u00fc\u00e7\u00fck k\u0131z \u00e7ocu\u011fu olduklar\u0131 anla\u015f\u0131l\u0131r. Bu \u00e7ocuklar kurtlar\u0131n elinden al\u0131n\u0131r ve \u00f6teki \u00e7ocuklarla birlikte yeti\u015ftirilmek \u00fczere \u00f6ks\u00fczler evine getirilir. Ancak k\u0131zlar \u00e7evreleri i\u00e7in b\u00fcy\u00fck bir dert kayna\u011f\u0131 olurlar. \u00c7\u00fcnk\u00fc, bir insandan do\u011fmu\u015f olmalar\u0131na ra\u011fmen; iki k\u00fc\u00e7\u00fck hayvan gibi davranmaktad\u0131rlar. Hayvanlar\u0131n aras\u0131nda ge\u00e7en ya\u015famlar\u0131 yaln\u0131z davran\u0131\u015flar\u0131n\u0131 de\u011fil, ayn\u0131 zamanda bedensel yap\u0131lar\u0131n\u0131 da etkilemi\u015ftir. \u0130nsanlar\u0131n \u00f6nemli \u00f6zelliklerinden biri olan dik y\u00fcr\u00fcme bu \u00e7ocuklarca bilinmemektedir.<\/p>\n Ayr\u0131ca insan bilincine ve d\u00fc\u015f\u00fcnme yetene\u011fine veya insanca duygulara, heyecanlara sahip olduklar\u0131 yolunda da hi\u00e7bir belirti yoktur. Alacakaranl\u0131kta ya\u015farlar, g\u00fcnd\u00fczleri uyur, gece olunca hareketlilik g\u00f6sterirler. Y\u0131llar ge\u00e7er. Zamanla, b\u00fcy\u00fck \u00e7abalar sonucunda, fakat yava\u015f yava\u015f, insanca \u00f6zellikler belirmeye ba\u015flar. \u0130lk s\u00f6zc\u00fckler s\u00f6ylenir. \u00c7evrelerinde olup bitenleri kavrad\u0131klar\u0131n\u0131 g\u00f6steren insanca kavray\u0131\u015f\u0131n ilk belirtileri ortaya \u00e7\u0131kar. Ba\u015flang\u0131\u00e7 kavramlar\u0131 bi\u00e7imlenir ve k\u00fc\u00e7\u00fck hayvanlar insana d\u00f6n\u00fc\u015fmeye ba\u015flarlar. Ne yaz\u0131k ki b\u00fcy\u00fcyemeden \u00f6l\u00fcrler.<\/p>\n Bu ger\u00e7ekler bize neyi anlat\u0131r? \u0130lkin bilincin do\u011fal ya\u015fambilimsel kayna\u011f\u0131 kuram\u0131n\u0131n tamamen yanl\u0131\u015f oldu\u011funu g\u00f6sterir. Kaba ya da bilimsel olmayan \u00f6zdek\u00e7iler (maddeciler) insan\u0131n, do\u011fan\u0131n \u00e7ocu\u011fu oldu\u011funu ileri s\u00fcrerlerdi. Bu iddiada, bilincin kayna\u011f\u0131n\u0131n do\u011fa\u00fcst\u00fc oldu\u011fu yolundaki idealist ve teolojik iddialarla \u00e7eli\u015fti\u011fi \u00f6l\u00e7\u00fcde ger\u00e7eklik pay\u0131 vard\u0131. Fakat, insan bilincinin yaln\u0131z do\u011fal temelini vurgulayan metafizik \u00f6zdek\u00e7ilik de t\u00fcm\u00fcyle do\u011fru de\u011fildir. Bu ger\u00e7ek, kurtlardan kurtar\u0131lan \u00e7ocuklar olay\u0131nda hi\u00e7 ku\u015fku b\u0131rakmayacak bir bi\u00e7imde kan\u0131tlanm\u0131\u015ft\u0131r. Bilin\u00e7, \u00f6rne\u011fin ellerimiz, kan\u0131m\u0131z, g\u00f6zlerimiz ve sa\u00e7\u0131m\u0131zda s\u00f6z konusu oldu\u011fu gibi do\u011fan\u0131n basit bir \u00fcr\u00fcn\u00fc de\u011fildir. Bilincin ortaya \u00e7\u0131kabilmesi ve g\u00f6revini yapabilmesi i\u00e7in, do\u011fal ya\u015fambilimsel temelinin yan\u0131 s\u0131ra, toplumsal ko\u015fullar (toplumsal ya\u015fam ve insan toplumu) da gereklidir. \u0130nsan bilinci karakteri itibariyle toplumsald\u0131r. \u0130nsan\u0131n toplumsal ili\u015fkilerinden, toplumsal ya\u015fam\u0131ndan ve hareketlili\u011finden soyutlanm\u0131\u015f olarak ortaya \u00e7\u0131kamaz.<\/p>\n Bir \u00e7ocuk, ancak bir insan toplulu\u011fu i\u00e7inde ya\u015fayarak, bir insan olabilir” (\u0130bid, Bilim Yay\u0131nlar\u0131, Engin Karao\u011flu \u00e7evirisi, s. 53-5). \u0130nsan\u0131n \u00f6z\u00fc, tek ba\u015f\u0131na bir bireye \u00f6zg\u00fc ve soyut bir \u015fey de\u011fil, toplumsal ili\u015fkilerinin t\u00fcm\u00fcd\u00fcr. Bu ger\u00e7ek, genel olarak insan konusunda herhangi bir ak\u0131l y\u00fcr\u00fctmeyi gereksiz ve olanaks\u0131z k\u0131lar. \u0130nsan, b\u00fct\u00fcn insanl\u0131\u011f\u0131n geli\u015fmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr (Nas\u0131l ki bir elma da, elma a\u011fac\u0131n\u0131n de\u011fil, b\u00fct\u00fcn bir do\u011fan\u0131n \u00fcr\u00fcn\u00fcd\u00fcr). \u0130nsan, toplumsal soyunun, y\u00fczbinlerce y\u0131ll\u0131k deney ve bilgi miras\u0131na sahiptir.<\/p>\n \u0130nsanbilim (antropoloji), do\u011fal varl\u0131klar i\u00e7inde insan\u0131n \u00f6zelliklerini i\u00e7g\u00fcd\u00fcler, dil ve d\u00fc\u015f\u00fcnce, teknik, us ve eylem alanlar\u0131nda da en ince ayr\u0131nt\u0131lar\u0131na kadar incelemi\u015f ve bilimsel ger\u00e7ekler ortaya koymu\u015ftur.<\/p>\n \u0130nsan\u0131 insan eden, kendine \u00f6zg\u00fc i\u00e7g\u00fcd\u00fcleri midir?… Bu sorunun kar\u015f\u0131l\u0131\u011f\u0131 kesindir: Hay\u0131r. \u00d6nce, i\u00e7g\u00fcd\u00fclerin, \u015fimdiye kadar san\u0131ld\u0131\u011f\u0131 gibi psi\u015fik de\u011fil, fizyolojik olduklar\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131r. \u0130\u00e7g\u00fcd\u00fc, bir d\u00fc\u015f\u00fcnce i\u015fi de\u011fil, bir beden yap\u0131s\u0131 i\u015fidir. Her hayvan t\u00fcr\u00fc i\u00e7in ba\u015fka olan davran\u0131\u015f bi\u00e7imleri, hayvan fizyolojisini bi\u00e7imlendirip, soydan soya ge\u00e7erek i\u00e7g\u00fcd\u00fc haline gelmi\u015flerdir. \u0130\u00e7g\u00fcd\u00fcler \u00f6\u011frenilmezler ve deneme yoluyla kazan\u0131lmazlar. Dahas\u0131 var, i\u00e7g\u00fcd\u00fcsel davran\u0131\u015flarla \u00f6\u011frenilmi\u015f davran\u0131\u015flar\u0131n geli\u015fmeleri birbirleriyle ters orant\u0131l\u0131d\u0131r. \u00d6\u011frenebilen hayvanlar\u0131n i\u00e7g\u00fcd\u00fcleri, [sayfa 20] \u00f6\u011frenebildikleri oranda, azalmaktad\u0131r. Bu anlamda, insan denilen varl\u0131kta hi\u00e7bir i\u00e7g\u00fcd\u00fc bulunmamaktad\u0131r. \u0130\u00e7g\u00fcd\u00fc, belli bir olay kar\u015f\u0131s\u0131nda belli bir davran\u0131\u015ft\u0131r.<\/p>\n D\u00fc\u015fman\u0131n\u0131 g\u00f6rmek, hayvan\u0131 ya ba\u011f\u0131rt\u0131r, ya ka\u00e7\u0131rt\u0131r, ya da d\u00fc\u015fman\u0131na sald\u0131rt\u0131r. \u0130nsan\u0131nsa ne t\u00fcrl\u00fc davranaca\u011f\u0131 belli de\u011fildir, daha do\u011frusu ne t\u00fcrl\u00fc davranaca\u011f\u0131 o anda i\u00e7inde bulundu\u011fu sosyal, ethik ve entelekt\u00fcel ko\u015fullara ba\u011fl\u0131d\u0131r. Ba\u011f\u0131rmak, ka\u00e7mak, sald\u0131rmak \u015f\u00f6yle dursun, insan -e\u011fer o anda i\u015fine \u00f6yle geliyorsa- d\u00fc\u015fman\u0131n\u0131 yanaklar\u0131ndan \u00f6pebilir ama i\u00e7inde, gene de ho\u015f olmayan bir duygu k\u0131vran\u0131r. \u0130nsan\u0131n i\u00e7g\u00fcd\u00fcs\u00fc i\u015fte bu kadarc\u0131kt\u0131r ve pek g\u00fc\u00e7s\u00fczd\u00fcr. Onu fizyolojik bir davran\u0131\u015fa s\u00fcr\u00fckleyemez. \u0130nsan\u0131n soydan gelen i\u00e7g\u00fcd\u00fcsel davran\u0131\u015flar\u0131n\u0131n yerini, zeka ile ilgili plastik (birbirleriyle kayna\u015fabilen) davran\u0131\u015flar\u0131 alm\u0131\u015ft\u0131r. \u0130nsan\u0131n, i\u00e7g\u00fcd\u00fcleri de\u011fil, i\u00e7g\u00fcd\u00fc kal\u0131nt\u0131lar\u0131 olan i\u00e7tepileri (ilcalar\u0131, impuls\u2019leri) vard\u0131r. \u0130nsan\u0131n \u00f6zelle\u015fmi\u015f organlar\u0131 olmad\u0131\u011f\u0131 gibi, \u00f6zelle\u015fmi\u015f davran\u0131\u015flar\u0131 da yoktur.<\/p>\n Buna kar\u015f\u0131, dil ve d\u00fc\u015f\u00fcnce, insan\u0131 insan eden insanca \u00f6zelliklerin ba\u015f\u0131nda geliyor. \u0130nsan, d\u00fcnyaya a\u00e7\u0131lan ilk canl\u0131d\u0131r. \u0130nsan\u0131n d\u00fcnyaya a\u00e7\u0131lmas\u0131n\u0131 dili ve d\u00fc\u015f\u00fcncesi sa\u011flam\u0131\u015ft\u0131r. Yirmi milyon y\u0131l \u00f6nce ya\u015fad\u0131\u011f\u0131 san\u0131lan ayn\u0131 t\u00fcrden geldikleri halde, \u00e7a\u011fda\u015f maymunun bilgisizli\u011fine kar\u015f\u0131 \u00e7a\u011fda\u015f insan\u0131n \u00fcst\u00fcn bilgisi, insangillerin a\u011f\u0131zlar\u0131ndaki dili gere\u011fi gibi kullanabilmelerinden do\u011fmu\u015ftur. \u00c7a\u011fda\u015f maymun, a\u015fa\u011f\u0131 yukar\u0131, yirmi milyon y\u0131l \u00f6nceki ortak atam\u0131z\u0131n deneylerini tekrarlamaktad\u0131r. Maymun, pek yava\u015f geli\u015fen bireysel de\u011ferleriyle birlikte g\u00f6\u00e7\u00fcp gidiyor. \u0130nsan\u0131n bireysel de\u011ferleriyse, s\u00f6zc\u00fcklerin g\u00fcc\u00fcyle gittik\u00e7e toplumsalla\u015fmaktad\u0131r. Maymun, \u00e7ocu\u011funa hemen hi\u00e7bir bilgi veremeden \u00f6l\u00fcr. \u0130nsan, \u00e7ocu\u011funa yirmi milyon y\u0131ll\u0131k bir bilgi b\u0131rak\u0131r. Dil, insangillere, kendisini \u00f6teki canl\u0131lara pek \u00fcst\u00fcn k\u0131lan h\u0131zl\u0131 bir geli\u015fme sa\u011flam\u0131\u015ft\u0131r. \u0130nsan\u0131n dilini kulland\u0131\u011f\u0131 g\u00fcnden beri yepyeni bir diyalektik ger\u00e7ekle\u015fmeye ba\u015flam\u0131\u015ft\u0131r.<\/p>\n Bu diyalektik, dil d\u00fc\u015f\u00fcnce diyalekti\u011fidir. \u0130nsan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, diliyle ger\u00e7ekle\u015fmektedir. D\u00fc\u015f\u00fcncenin dile ba\u011fl\u0131l\u0131\u011f\u0131 (identik birli\u011fi) tan\u0131tlanm\u0131\u015ft\u0131r. \u0130lk d\u00fc\u015f\u00fcnen ilk konu\u015fand\u0131. Konu\u015fmadan d\u00fc\u015f\u00fcnme yetisi, uzun bir s\u00fcre sonra geli\u015fmi\u015ftir. Dil ve d\u00fc\u015f\u00fcnce, birbirlerini kar\u015f\u0131l\u0131kl\u0131 etkileyerek, genel diyalekti\u011fin i\u00e7inde, \u00e7ok h\u0131zla geli\u015fen \u00f6zel bir diyalekti\u011fe ba\u015flam\u0131\u015f bulunmaktad\u0131rlar. \u0130nsan, s\u00f6zc\u00fcklerle \u00f6zetleyerek d\u00fcnyan\u0131n fizik y\u00fck\u00fcnden kurtulmu\u015ftur, bilgi elde edebilmek i\u00e7in harcamak zorunda bulundu\u011fu g\u00fcc\u00fc ve s\u00fcreyi kazanm\u0131\u015ft\u0131r. Art\u0131k gitmesi, g\u00f6rmesi, dokunmas\u0131, bulmas\u0131, i\u015fitmesi, aramas\u0131, koklamas\u0131, tatmas\u0131 gerekmez. D\u00fc\u015f\u00fcnmesi yeter. Dil ve d\u00fc\u015f\u00fcnce diyalekti\u011fi, ge\u00e7mi\u015fle gelece\u011fi birle\u015ftirmi\u015f, uzakl\u0131\u011f\u0131 yak\u0131na getirmi\u015ftir. Hayvan ge\u00e7mi\u015fini bilemez, insan bilir. Hayvan gelece\u011fini tasarlayamaz, insan tasarlar. \u0130nsan, dillenmesi y\u00fcz\u00fcnden, s\u00fcreyi ve uzay\u0131 (zaman ve mekan\u0131) eline ge\u00e7irmi\u015ftir, ba\u015fkalar\u0131n\u0131n deneyleriyle eylemde bulunmaktad\u0131r. Ralp Waldo Emerson\u2019un dedi\u011fi gibi: E\u011fitilmi\u015f bir k\u00f6pek, ba\u015fka bir k\u00f6pe\u011fi e\u011fitemez. Bu ba\u015far\u0131, dil d\u00fc\u015f\u00fcnce g\u00fcc\u00fcyle, insanca bir ba\u015far\u0131d\u0131r. De la Mettrie\u2019nin dedi\u011fi gibi, a\u011f\u0131zdan s\u00f6zc\u00fckler \u00e7\u0131kmadan \u00f6nce neydi insan? \u00d6teki t\u00fcrlere g\u00f6re daha az i\u00e7g\u00fcd\u00fcs\u00fc olan kendi t\u00fcr\u00fcn\u00fcn hayvan\u0131. Kendini kral g\u00f6rmezdi. Maymun kendine neyse, o da kendine oydu (La Mettrie, L\u2019Homme-Machine, 1748).<\/p>\n \u0130nsanca \u00f6zelliklerden biri de, tekniktir. \u0130nsan, i\u00e7g\u00fcd\u00fclerinin eksikli\u011fini nas\u0131l zekas\u0131yla gideriyorsa, organlar\u0131n\u0131n eksikli\u011fini de teknikle giderir. U\u00e7mak i\u00e7in kanatlar\u0131 [sayfa 21] olmayan insan u\u00e7ma makinesi yapar, kanat organ\u0131n\u0131n eksikli\u011fini teknikle giderir. Ayr\u0131ca insan, bir\u00e7ok organlar\u0131n\u0131n g\u00f6revlerini de tekni\u011fe y\u00fckler. Araba yap\u0131p ayaklar\u0131yla y\u00fcr\u00fcmekten kurtulur, asans\u00f6r yap\u0131p merdivenleri t\u0131rmanmaktan kurtulur. Bunlardan ba\u015fka insan, bir\u00e7ok organlar\u0131n\u0131n g\u00f6revini de teknikle a\u015far. Sesini i\u015fittiremeyece\u011fi uzakl\u0131klara telefon telleri \u00e7eker, yumru\u011fuyla vuraca\u011f\u0131na bir ta\u015fla vurarak i\u015fini daha iyi yapar, g\u00f6zleriyle g\u00f6remedi\u011fini d\u00fcrb\u00fcnle g\u00f6r\u00fcr. Teknik, her g\u00fcn biraz daha, organik do\u011fay\u0131 g\u00f6rev d\u0131\u015f\u0131 b\u0131rakmaktad\u0131r.<\/p>\n Uygarl\u0131\u011f\u0131m\u0131zda y\u00fck ta\u015f\u0131y\u0131c\u0131 hayvanlar\u0131n yeri her g\u00fcn biraz daha azalmaktad\u0131r. \u0130nsan, d\u00fcnyay\u0131 teknikle de\u011fi\u015ftirebilen tek canl\u0131d\u0131r. Ya kendine organlar yarat\u0131r, ya organlar\u0131n\u0131n i\u015fg\u00fcc\u00fcn\u00fc art\u0131r\u0131r, ya da kendi organlar\u0131n\u0131n i\u015fini do\u011faya g\u00f6rd\u00fcr\u00fcr. \u0130nsan, tekni\u011fi zekas\u0131yla ortaya koyar. Teknik, do\u011fada yoktur: \u00d6rne\u011fin bir mihverin \u00e7evresinde d\u00f6nen tekerlek, insan zekas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr, do\u011fada b\u00f6yle bir \u015fey bulunamaz. \u0130nsan\u0131n yar\u0131m milyon y\u0131l \u00f6nce yapt\u0131\u011f\u0131 b\u0131\u00e7ak, do\u011fada yoktur. \u00c7ividen, d\u00fc\u011fmeden tutun da buhar makinesine kadar hi\u00e7bir teknik aleti do\u011fada bulamazs\u0131n\u0131z. \u0130nsan, i\u015flerini tekni\u011fe g\u00f6rd\u00fcr\u00fcrken, kafa \u00e7al\u0131\u015fmalar\u0131na ay\u0131raca\u011f\u0131 s\u00fcreyi de art\u0131rm\u0131\u015f olmaktad\u0131r. Teknik, ayr\u0131ca, insan\u0131 do\u011faya ba\u011fl\u0131l\u0131ktan da kurtarm\u0131\u015ft\u0131r. Art\u0131k insan, at\u0131n y\u00fcr\u00fcme, a\u011fac\u0131n b\u00fcy\u00fcme h\u0131z\u0131na ba\u011fl\u0131 de\u011fildir. At\u0131n yerine otomobili, a\u011fac\u0131n yerine k\u00f6m\u00fcr\u00fc ve petrol\u00fc koyarak b\u00fct\u00fcn k\u00fclt\u00fcr s\u00fcre\u00e7lerini h\u0131zland\u0131rm\u0131\u015ft\u0131r. \u0130nsan, yepyeni bir do\u011fa yapabilmek g\u00fcc\u00fcn\u00fc kazanmaktad\u0131r. \u00d6rne\u011fin do\u011fada yirmi milyon elektrovoltluk elektrik gerilimleri yoktur. Oysa insan, b\u00f6yle bir gerilimi teknikle meydana getirerek bu durumda do\u011fan\u0131n nas\u0131l davranaca\u011f\u0131n\u0131 deneyebilmektedir.<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, insan\u0131 insan eden emek, i\u015f, tek s\u00f6zle eylem (action)… Kafadaki beyni us, \u00f6n ayaklar\u0131 el, a\u011f\u0131zdaki tad alma organ\u0131n\u0131 konu\u015fan dil eden hep o.<\/p>\n \u0130nsan t\u00fcr\u00fcn\u00fc meydana getiren hayvan\u0131n, \u00f6teki hayvanlara bask\u0131n \u00e7\u0131kan eylemselli\u011fi nereden do\u011fmu\u015ftur? Soru, kar\u015f\u0131l\u0131\u011f\u0131n\u0131, insan\u0131n atas\u0131 hayvan\u0131n \u00f6teki hayvanlara g\u00f6re daha \u00e7ok oyunseverli\u011finde bulmaktad\u0131r. Nitekim, insan \u00e7ocu\u011funun maymun \u00e7ocu\u011fundan daha oyuncu oldu\u011fu bilinmektedir. \u0130nsan, duyulur izlenimler y\u0131\u011f\u0131n\u0131n\u0131 oyunla d\u00fczenlemi\u015ftir. Oynayan \u00e7ocuk, ilkin, hi\u00e7bir ay\u0131rma yapmaks\u0131z\u0131n, b\u00fct\u00fcn duyular\u0131yla birlikte davran\u0131r. E\u015fyay\u0131 g\u00f6r\u00fcr, dokunur, koklar, sesini i\u015fitmek i\u00e7in birbirine \u00e7arpar, tad\u0131n\u0131 almak i\u00e7in a\u011fz\u0131na sokar. Bu oyun, ona duyu niteliklerini ay\u0131rt etmeyi \u00f6\u011fretir. \u00c7i\u00e7e\u011fi koklar art\u0131k, a\u011fz\u0131na sokmaya \u00e7al\u0131\u015fmaz. Oysa, \u00e7i\u00e7e\u011fin bir tad\u0131 da vard\u0131r ama \u00e7ocuk, \u00e7i\u00e7ekte kokunun tattan \u00f6nemli oldu\u011funu \u00f6\u011frenmi\u015f, kokuyu \u00f6teki \u00f6nemsiz niteliklerden soyutlayabilmi\u015ftir.<\/p>\n Bu soyutlama insanla\u015fmada, \u00e7ok \u00f6nemli eylemsel bir ba\u015far\u0131d\u0131r. Art\u0131k \u015feker ye\u015fil, k\u0131rm\u0131z\u0131, ya da sar\u0131 renkte olabilir. \u00c7ocu\u011fun \u015fekerde arayaca\u011f\u0131 renk de\u011fil, tat olacakt\u0131r. \u00c7ocuk, bu oyun deneyleriyle, e\u015fyan\u0131n tepkilerini ve kendi davran\u0131\u015f\u0131yla olan ilgilerini de \u00f6\u011frenmektedir. Avu\u00e7ta s\u0131k\u0131lan cam elini kesmektedir, elden b\u0131rak\u0131lan tabak d\u00fc\u015f\u00fcp k\u0131r\u0131lmaktad\u0131r. Yanmayan sobaya dokunulabilir, yanan sobaya dokunulmaz. \u00d6nemli bir sonu\u00e7 daha meydana \u00e7\u0131kar: G\u00f6z, ellerin g\u00f6revini \u00fcst\u00fcne alm\u0131\u015f, ellerin y\u00fck\u00fcn\u00fc azaltm\u0131\u015ft\u0131r. \u00c7ocuk art\u0131k bir \u015feyin ya\u015f m\u0131 kuru mu, a\u011f\u0131r m\u0131 hafif mi, sert mi yumu\u015fak m\u0131 oldu\u011funu g\u00f6rebilir. Bunlar\u0131 anlamak i\u00e7in o \u015feye elleriyle dokunmas\u0131 gerekmez. G\u00f6revleri azalan eller \u015fimdi daha \u00e7ok eylemde bulunabileceklerdir, el bilgi i\u015finden kurtar\u0131lm\u0131\u015ft\u0131r.<\/p>\n Daha sonra g\u00f6z, oyunun sa\u011flad\u0131\u011f\u0131 duyular\u0131n i\u015fbirli\u011finden g\u00fc\u00e7lenerek, \u00f6teki duyular\u0131n da g\u00f6revlerini y\u00fcklenmektedir. Sessiz bir filmde bir ki\u015finin \u015fark\u0131 s\u00f6yledi\u011fini g\u00f6rebiliriz, \u00f6n\u00fcm\u00fcze getirilen, bir tabakta tatl\u0131 bulundu\u011funu g\u00f6rebiliriz, bah\u00e7emizde bulunan bir karanfilin g\u00fczel koktu\u011funu g\u00f6rebiliriz. Duyular\u0131n bu i\u015fbirli\u011fi, insandan ba\u015fka hi\u00e7bir hayvanda ger\u00e7ekle\u015fmemi\u015ftir. Cisimlerin, \u00f6teki duyular\u0131n niteliklerini de kapsayan bu optik g\u00f6r\u00fcn\u00fc\u015fleri sembollerdir. \u0130nsan, art\u0131k, eylemsel oyunlar\u0131yla edindi\u011fi bir semboller d\u00fcnyas\u0131nda ya\u015famaktad\u0131r. Optik (g\u00f6r\u00fcnen) d\u00fcnya, y\u00fck\u00fc azalt\u0131lm\u0131\u015f bir d\u00fcnyad\u0131r. \u015eu halde, y\u00fck\u00fc azalt\u0131lm\u0131\u015f bir d\u00fcnyaya a\u00e7\u0131lan insan atas\u0131 hayvan, insanla\u015fma yolunda, \u00f6b\u00fcr hayvanlara g\u00f6re, \u00e7ok daha eylemde bulunmak imkan\u0131na kavu\u015fmu\u015ftur. Bu geni\u015f eylemsel \u00e7al\u0131\u015fma, onu, ele, dile ve akla g\u00f6t\u00fcrmektedir. Daha a\u00e7\u0131k bir deyi\u015fle, eylemin d\u00fcrt\u00fcs\u00fcyle el-dil-ak\u0131l diyalekti\u011fi ba\u015flam\u0131\u015ft\u0131r. Buysa, t\u00fcm\u00fcyle, insanla\u015fma i\u015fidir. <\/span><\/p>\n \u0130NSANDA B\u0130R KORKU KORKUDA B\u0130R KAVRAM Yery\u00fcz\u00fcnde kendilerinden ba\u015fka bir\u00e7ok varl\u0131klar kayna\u015f\u0131yordu, bu varl\u0131klar\u0131n \u00e7o\u011fu kar\u015f\u0131 gelinmez nitelikte g\u00fc\u00e7l\u00fcyd\u00fcler. Ate\u015f yak\u0131yor, g\u00f6k g\u00fcrlemesi \u00fcrk\u00fct\u00fcyor, su bo\u011fuyor, yel s\u00fcr\u00fckl\u00fcyordu. Uzun y\u0131llar bu etkilerin nedenlerini d\u00fc\u015f\u00fcnmeden katland\u0131lar. B\u00fct\u00fcn bunlar\u0131n neden b\u00f6yle olduklar\u0131n\u0131 anlamak isteyen ilk insan \u015fa\u015fk\u0131na d\u00f6nd\u00fc. Sonra, \u015f\u00f6yle d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131:<\/p>\n 1- <\/b>Onlar kendisinden g\u00fc\u00e7l\u00fc, kendisine \u00fcst\u00fcnd\u00fcler. Tanr\u0131 d\u00fc\u015f\u00fcncesinin temeli budur. Kimileri ac\u0131, kimileri tatl\u0131 etkiler uyand\u0131rmaktad\u0131rlar. Ac\u0131yla etkileyenlerden korkuyor, onlardan uzakla\u015fmak istiyordu. Tatl\u0131yla etkileyenlere umut ba\u011fl\u0131yor, onlara yakla\u015fmak istiyordu. \u0130\u015fte korku ve umut, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn bu ilkeleri, b\u00f6ylece do\u011fdular. Kendisi nas\u0131l bir ba\u015fkas\u0131n\u0131 itmek isteyince itebiliyorsa onlar da yakmak isteyince yakabiliyorlard\u0131. \u015eu halde onlarda da kendisininki gibi bir irade, bir zeka olmal\u0131yd\u0131. \u0130\u015fte Tanr\u0131l\u0131k irade, Tanr\u0131l\u0131k zeka d\u00fc\u015f\u00fcncesi b\u00f6yle ba\u015flad\u0131. Kendisine k\u00f6t\u00fcl\u00fck etmek isteyen bir soyda\u015f\u0131n\u0131n \u00f6n\u00fcnde nas\u0131l al\u00e7al\u0131yor, ona nas\u0131l yalvar\u0131yorsa, \u00f6tekilerinin \u00f6n\u00fcnde de al\u00e7alabilir, onlara da yalvarabilirdi. \u0130\u015fte ilk yere kapan\u0131\u015f, ilk dua. Yoluna engel olan da\u011fa yer de\u011fi\u015ftirmesi i\u00e7in yalvar\u0131rken onu d\u00fc\u015f\u00fcncesinde varl\u0131kla\u015ft\u0131rd\u0131\u011f\u0131n\u0131n, ilk d\u00fc\u015f\u00fcnce varl\u0131klar\u0131n\u0131 yaratmaya ba\u015flad\u0131\u011f\u0131n\u0131n fark\u0131nda bile de\u011fildi. Kendisinden g\u00fc\u00e7l\u00fc, kendisine \u00fcst\u00fcn olan bu d\u00fc\u015f\u00fcnce varl\u0131klar\u0131 pek \u00e7oktular, \u015fu halde evren, say\u0131s\u0131z Tanr\u0131larla doluydu (politeisme). Bunlar\u0131n kimisi iyilik ediyordu, kimici k\u00f6t\u00fcl\u00fck. \u0130yilikle k\u00f6t\u00fcl\u00fck, iyilik\u00e7i ruhlarla k\u00f6t\u00fcl\u00fck\u00e7\u00fc Tanr\u0131lar b\u00f6ylece do\u011fdular. \u0130\u015fte ilk insanlar\u0131n dini b\u00f6yle ba\u015flad\u0131 (\u0130lk sistem: Fizik g\u00fc\u00e7lere tapmak).<\/p>\n 2- <\/b>Yery\u00fcz\u00fcnde ve insan d\u00fc\u015f\u00fcncesinde ba\u015flayan b\u00fct\u00fcn bu ilkeler (\u00fcst\u00fcnl\u00fck, korku ve umut, \u00fcst\u00fcn irade ve \u00fcst\u00fcn zeka, g\u00fc\u00e7l\u00fcn\u00fcn \u00f6n\u00fcnde e\u011fili\u015f, yalvar\u0131\u015f, d\u00fc\u015f\u00fcnce varl\u0131klar\u0131, bu varl\u0131klar\u0131n \u00e7oklu\u011fu, iyilik\u00e7i ya da k\u00f6t\u00fcl\u00fck\u00e7\u00fc varl\u0131klar) insanlar\u0131n tar\u0131m gereksemeleri i\u00e7in g\u00f6\u011fe y\u00f6neldiler. Tar\u0131m, toplulukla ya\u015famaya ba\u015flayan insanlar i\u00e7in bir zorunluktu. Tar\u0131m\u0131 ba\u015farmak i\u00e7inse g\u00f6\u011f\u00fcn g\u00f6zetlenmesi gerekiyordu. Topra\u011f\u0131n g\u00f6kle ilgisi belirmeye ba\u015flam\u0131\u015ft\u0131. Bir y\u0131ld\u0131z k\u00fcmesinin g\u00f6r\u00fcnmesi, en y\u00fcksek yerine varmas\u0131 ve batmas\u0131yla bir bitkinin g\u00f6vermesi, b\u00fcy\u00fcmesi ve kurumas\u0131 aras\u0131ndaki ilgi, olanca a\u00e7\u0131kl\u0131\u011f\u0131yla insanlar\u0131n g\u00f6z\u00fcne \u00e7arp\u0131yordu. \u015eu halde yery\u00fcz\u00fcn\u00fc y\u0131ld\u0131zlar, bu g\u00f6k varl\u0131klar\u0131, y\u00f6netiyorlard\u0131. On be\u015f bin y\u0131l \u00f6nce M\u0131s\u0131r\u2019da ya\u015fayanlar y\u0131ld\u0131zlara tapmaya ba\u015flad\u0131lar. Bunlar, Nil nehrinin yukar\u0131 k\u0131y\u0131lar\u0131nda ya\u015fayan zenci \u0131rktan ilkel topluluklard\u0131 (\u0130kinci sistem: Y\u0131ld\u0131zlara tapmak).<\/p>\n 3-<\/b> \u0130nsan bu y\u0131ld\u0131zlara birer ad takma gere\u011fini duyunca, bunlara yery\u00fcz\u00fc adlar\u0131n\u0131 yak\u0131\u015ft\u0131rmaya ba\u015flad\u0131. Tebli Habe\u015f, \u0131rma\u011f\u0131n ta\u015fmas\u0131 s\u0131ras\u0131nda g\u00f6r\u00fcnen y\u0131ld\u0131zlara ta\u015fma y\u0131ld\u0131zlar\u0131, sapan s\u00fcrme s\u0131ras\u0131nda g\u00f6r\u00fcnen y\u0131ld\u0131zlara \u00f6k\u00fcz ya da bo\u011fa y\u0131ld\u0131zlar\u0131, aslanlar\u0131n susuzluktan \u00e7\u00f6lleri b\u0131rak\u0131p \u0131rmak boylar\u0131na geldi\u011fi s\u0131rada g\u00f6r\u00fcnen y\u0131ld\u0131zlara aslan y\u0131ld\u0131zlar\u0131, kuzular\u0131n ya da o\u011flaklar\u0131n do\u011fdu\u011fu zaman g\u00f6r\u00fcnen y\u0131ld\u0131zlara kuzu ya da o\u011flak y\u0131ld\u0131zlar\u0131 ad\u0131n\u0131 veriyordu. Bu benzetmeler say\u0131s\u0131zd\u0131. Art\u0131k kuzu, k\u0131\u015f mevsiminin k\u00f6t\u00fcl\u00fck eden ecinnisinden g\u00f6kleri temizliyor, bo\u011fa yery\u00fcz\u00fcne bereket tohumlar\u0131 sa\u00e7\u0131yordu. \u0130nsan dili b\u00f6ylelikle mecazlara al\u0131\u015f\u0131yor, gittik\u00e7e zenginle\u015fiyordu. Art\u0131k insan, g\u00f6\u011f\u00fcn bo\u011fas\u0131ndan (bo\u011fa ad\u0131n\u0131 verdi\u011fi y\u0131ld\u0131zlardan) bekledi\u011fi g\u00fcc\u00fc, yery\u00fcz\u00fcndeki bo\u011fadan da bekler olmu\u015ftu. Yerden g\u00f6\u011fe \u00e7\u0131kan mecazlar b\u00f6ylelikle. gene yery\u00fcz\u00fcne indiler. Birtak\u0131m yanl\u0131\u015f k\u0131yaslamalar ba\u015flad\u0131. \u00d6k\u00fcz, bal\u0131k ve daha bir s\u00fcr\u00fc \u015fey kutsalla\u015ft\u0131 (\u00dc\u00e7\u00fcnc\u00fc sistem: Putlara tapmak).<\/p>\n 4- <\/b>K\u0131yaslamalar insanlar\u0131 maddi anlamlardan manevi anlamlara ge\u00e7irdiler. \u0130yilik getiren tanr\u0131lara bilgi, temizlik, erdem melekleri; k\u00f6t\u00fcl\u00fck getiren tanr\u0131lara da cahillik; g\u00fcnah, kabahat zebanileri denilmeye ba\u015fland\u0131. Tanr\u0131lar\u0131n \u00f6zleri birbirlerine uymad\u0131\u011f\u0131ndan tap\u0131nma ikiye b\u00f6l\u00fcnd\u00fc. \u0130yi tanr\u0131lara yap\u0131lan sevgi ve sevin\u00e7 tap\u0131nmas\u0131yd\u0131, k\u00f6t\u00fc tanr\u0131lara yap\u0131lan korku ve \u0131st\u0131rap tap\u0131nmas\u0131yd\u0131 (D\u00f6rd\u00fcnc\u00fc sistem: Kar\u015f\u0131t ilkelere tapmak).<\/p>\n 5- <\/b>Yolculuktan d\u00f6nen Fenike gemicileri, okyanusun \u00f6b\u00fcr ucundaki \u00f6l\u00fcms\u00fcz bahar \u00fclkelerini, kuzey b\u00f6lgelerinin \u00f6l\u00fcms\u00fcz gecelerini anlata anlata bitiremiyorlard\u0131. \u0130\u015fte cennet ve cehennem d\u00fc\u015f\u00fcnceleri bu hikayelerden do\u011fdu. Y\u00fczy\u0131llardan beri \u00f6ld\u00fckten sonra ne olaca\u011f\u0131n\u0131 kendi kendine soran insan, bu yerlerde ya\u015fayabilmek d\u00fc\u015f\u00fcncesinden ho\u015flan\u0131yordu. B\u00f6ylelikle sevgili \u00f6l\u00fclerini bar\u0131nd\u0131racak bir yer de bulmu\u015f oluyordu. Sonsuz bahar \u00fclkesi \u00e7ekiyor, sonsuz karanl\u0131k \u00fclkesi korkutuyordu. \u015eu halde iyiler birinciye, k\u00f6t\u00fcler ikinciye gitmeliydiler. Bundan da tanr\u0131 t\u00fczesinin (adaletinin) insanlar\u0131n t\u00fczelerindeki yanl\u0131\u015flar\u0131 d\u00fczeltti\u011fi d\u00fc\u015f\u00fcncesi do\u011fdu (Be\u015finci sistem: Mistiklik, b\u00fcy\u00fck yarg\u0131ca tapmak).<\/p>\n 6-<\/b> \u0130nsanlar giderek \u00fcst\u00fcnde ya\u015fad\u0131klar\u0131 yery\u00fcz\u00fcn\u00fc tan\u0131maya ba\u015flad\u0131lar. D\u00fcnyan\u0131n \u00e7ap\u0131 \u00f6l\u00e7\u00fcld\u00fc. Bu \u00e7ap, bir kocaman pergel gibi g\u00f6klere a\u00e7\u0131larak g\u00f6klerin ak\u0131llar durdurucu, sonsuz y\u00f6r\u00fcngeleri hesapland\u0131. D\u00fcnyan\u0131n evren i\u00e7indeki k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fc meydana \u00e7\u0131kt\u0131. Tanr\u0131 d\u00fc\u015f\u00fcncesi \u00f6nce d\u00fcnyadan, sonra g\u00fcne\u015ften koparak b\u00fct\u00fcn evrene yay\u0131ld\u0131. Evren Tanr\u0131, nedenle sonucu, etkenle edilgeni, g\u00fcd\u00fcc\u00fc ilkeyle g\u00fcd\u00fclen \u015feyi kendinde toplayan \u00e7ok daha b\u00fcy\u00fck, \u00e7ok daha yayg\u0131n bir varl\u0131k olmal\u0131yd\u0131 (Alt\u0131nc\u0131 sistem: Evrene tapmak).<\/p>\n 7-<\/b> Sonralar\u0131 etkenle edilgeni, nedenle sonucu, g\u00fcd\u00fcc\u00fcyle g\u00fcd\u00fcleni tek varl\u0131kta birle\u015ftirmeyi do\u011fru bulmayarak bunlar\u0131 birbirlerinden ay\u0131rd\u0131lar. Her t\u00fcrl\u00fc k\u0131yaslamalar\u0131 ancak kendi varl\u0131klar\u0131na bakarak yapabildikleri i\u00e7in, evrenin g\u00fcd\u00fcc\u00fc ilkesine cin, ak\u0131l, ruh ad\u0131n\u0131 verdiler. Tanr\u0131 da, evrenin kocaman g\u00f6vdesini hareket ettiren, b\u00fct\u00fcn varl\u0131klara da\u011f\u0131lm\u0131\u015f ya\u015fama ruhu oldu. Her varl\u0131k, b\u00fcy\u00fck varl\u0131\u011f\u0131n bir par\u00e7as\u0131n\u0131 ta\u015f\u0131maktayd\u0131. Bu par\u00e7a, ate\u015f ya da t\u00f6zd\u00fc (Yedinci sistem: Evrenin ruhuna tapmak).<\/p>\n 8- <\/b>Matematik ve fizik geli\u015fiyordu ama insanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bilgisizdi. Bu y\u00fczdendir ki bilginin getirdi\u011fi bilimsel deyi\u015fler, \u00e7o\u011funlu\u011fun elinde baya\u011f\u0131la\u015f\u0131veriyordu. B\u00f6ylelikle evrenin herhangi bir makineden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131 ileri s\u00fcr\u00fcld\u00fc. Bir makine de kendi kendine yap\u0131lamayaca\u011f\u0131na g\u00f6re, herhalde bunun bir i\u015f\u00e7isi olmal\u0131yd\u0131 (Sekizinci sistem: B\u00fcy\u00fck i\u015f\u00e7iye tapmak).<\/p>\n Volney\u2019e g\u00f6re, b\u00fct\u00fcn bu basamaklardan eski M\u0131s\u0131r\u2019da \u00e7\u0131k\u0131lm\u0131\u015f, sonralar\u0131 yery\u00fcz\u00fcnde tekrarlanm\u0131\u015f b\u00fct\u00fcn \u015feyler eskiden Nil k\u0131y\u0131lar\u0131nda da olmu\u015ftur. Volney, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn, do\u011fum yeri olarak M\u0131s\u0131r topraklar\u0131n\u0131 g\u00f6rmektedir. Volney\u2019e g\u00f6re, b\u00fct\u00fcn din sistemleri, eski M\u0131s\u0131r\u2019\u0131n g\u00fcne\u015fe tapmakla ba\u015flayan fizik g\u00fc\u00e7lere tapmak sisteminden \u00e7\u0131km\u0131\u015ft\u0131r. Hintlilerin Chris-na\u2019s\u0131 (Kri\u015fna), H\u0131ristiyanlar\u0131n Chris-tos\u2019u (Hristos) hep eski M\u0131s\u0131rl\u0131lar\u0131n g\u00fcne\u015fe takt\u0131klar\u0131 koruyucu anlam\u0131ndaki chris s\u00f6zc\u00fc\u011f\u00fcnden gelmedir. Ayr\u0131ca, eski M\u0131s\u0131rl\u0131lar g\u00fcne\u015fe Y\u00e9s de diyorlard\u0131! ki Latincele\u015fmi\u015f Y\u00e9s-su ya da Jesus ad\u0131n\u0131n kayna\u011f\u0131 budur. Eski Yunanl\u0131lar bu ad\u0131 Tanr\u0131 Bak\u00fcs\u2019e de vermi\u015flerdi. Bilindi\u011fi gibi, Tanr\u0131 Bak\u00fcs de, Meryem\u2019den babas\u0131z olarak do\u011fan \u0130sa\u2019ya \u00f6rnek olarak Minerva\u2019dan babas\u0131z olarak do\u011fmu\u015ftu.<\/p>\n Bir yanda sonsuzdan gelip sonsuza giden sonsuz bir uzay, \u00f6teki yanda d\u00fc\u015f\u00fcnen yepyeni bir varl\u0131k insan… Bir XX. y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcr\u00fc, Felicien Challaye, din duygusunu bu sonlu varl\u0131kla sonsuz varl\u0131k aras\u0131nda kurulan ba\u011fda bulmaktad\u0131r. Felicien Challaye\u2019a g\u00f6re, sonlu ve kutsal olmayan varl\u0131k, sonsuz ve kutsal varl\u0131kla kar\u015f\u0131la\u015f\u0131nca kendinden ge\u00e7er. G\u00f6k \u00f6l\u00e7\u00fcs\u00fc, bu kendinden ge\u00e7i\u015f halinin sonucudur. Challaye g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn hikayesini, kendi a\u00e7\u0131s\u0131ndan, \u015f\u00f6yle anlatmaktad\u0131r: \u0130lk insanlar, kendi ki\u015filiklerinin d\u0131\u015f\u0131ndaki yayg\u0131n g\u00fcc\u00fc (Mana) kavrad\u0131klar\u0131 anda sonsuzu duymu\u015flard\u0131r.<\/p>\n Ben var\u0131m, varl\u0131\u011fa kat\u0131l\u0131yorum. Ne yaln\u0131z anam babam, b\u00fcy\u00fckanamla b\u00fcy\u00fckbabam, atalar\u0131m, ne de b\u00fct\u00fcn insanl\u0131k ve b\u00fct\u00fcn hayvanl\u0131k beni var edemezdi. Evrenin b\u00fct\u00fcn g\u00fc\u00e7leri bende toplan\u0131yor. Bir g\u00fcne\u015f, bir samanyolu, bir evcen olmasayd\u0131, ben de var olamazd\u0131m. Ben, evrensel hayat\u0131n \u00fcr\u00fcn\u00fcy\u00fcm. Varl\u0131\u011f\u0131m\u0131n derinli\u011finde varl\u0131\u011f\u0131 buluyorum. Bu varl\u0131k, benim dar ki\u015fili\u011fimi her yandan sarmakta ve onu a\u015fmaktad\u0131r. Bu varl\u0131k sonsuzdan beri benden \u00f6nce gelmekteydi, s\u0131n\u0131rs\u0131z ak\u0131\u015f\u0131 boyunca sonsuza kadar benden sonra gidecektir. \u0130\u015fte bu, sonsuz ‘varl\u0131k\u2019t\u0131r.<\/p>\n Sonlu varl\u0131\u011f\u0131n, kendisinden \u00e7\u0131km\u0131\u015f oldu\u011fu sonsuz varl\u0131\u011fa ba\u011fl\u0131l\u0131k duymas\u0131, onun \u00f6n\u00fcnde e\u011filip ona tapmas\u0131, onu evlat\u00e7\u0131 bir sevgiyle sevmesi, onda evrensel hayat\u0131n b\u00fct\u00fcn y\u00f6nlerini bulmas\u0131 akla uygundur. Bu akla uygunluk ve sevgi, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn temelidir.<\/p>\n Sonlu varl\u0131\u011f\u0131n sonsuzluk duygusuna eri\u015fmesi \u015f\u00f6yle olmu\u015ftur: \u0130lk e\u011filim, kar\u015f\u0131land\u0131\u011f\u0131 zaman sevin\u00e7, kar\u015f\u0131lanmad\u0131\u011f\u0131 zaman ac\u0131 veren bir duygudur (haz ve elem). Bu e\u011filim, zekan\u0131n i\u015fe kar\u0131\u015fmas\u0131yla ruhsalla\u015f\u0131r, toplumun etkisiyle de sosyalle\u015fir. Bu sevin\u00e7 ve ac\u0131 e\u011filimi, korunma i\u00e7g\u00fcd\u00fcs\u00fc, insan\u0131 yaln\u0131z b\u00fct\u00fcn hayat\u0131 boyunca g\u00f6zetmekle kalmaz, \u00f6l\u00fcmle yok olu\u015f d\u00fc\u015f\u00fcncesinden \u00f6t\u00fcr\u00fc ac\u0131 \u00e7ekmesine de engel olur. \u0130nsan, bu yok olu\u015f d\u00fc\u015f\u00fcncesini sevimsiz, a\u015fa\u011f\u0131lat\u0131c\u0131 bularak reddeder. Korunma i\u00e7g\u00fcd\u00fcs\u00fc, yok olu\u015f d\u00fc\u015f\u00fcncesinin do\u011furdu\u011fu sonsuzlukla sonluyu ba\u011fda\u015ft\u0131rmaya \u00e7abalar. \u0130nsan\u0131n do\u011fal e\u011filimlerinden bir ba\u015fkas\u0131 da, merak e\u011filimi, bu \u00e7abay\u0131 destekler. Evreni tan\u0131mak, onun k\u00f6klerine ve derinliklerine inebilmek bu merak e\u011filiminin kar\u015f\u0131lanmas\u0131 zorunlu\u011fundan do\u011fmu\u015ftur. \u0130nsan\u0131n \u00fc\u00e7\u00fcnc\u00fc bir do\u011fal e\u011filimi olan sevgi (sempati) de ilk iki e\u011filimin i\u015fini tamamlamaktad\u0131r. Sevgi, sonlu varl\u0131klardan a\u015farak sonsuz varl\u0131\u011fa y\u00f6nelmi\u015ftir (mistisizm). Din, bu \u00fc\u00e7 do\u011fal e\u011filimin, korunma i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn, merak\u0131n ve sevginin zekayla ruhsalla\u015fmas\u0131ndan ve toplumla sosyalle\u015fmesinden do\u011fmu\u015ftur.<\/p>\n Felicien Challaye din d\u00fc\u015f\u00fcncesinin geli\u015fimini de \u015f\u00f6yle s\u0131ralamaktad\u0131r: Kurban, dua, yasalara sayg\u0131, erdem, bayram, efsaneler ve kendinden ge\u00e7i\u015f hali en ilkel totemizmden \u00e7ok geli\u015fmi\u015f dinlere kadar b\u00fct\u00fcn dinlerin ortak temalar\u0131d\u0131r.<\/p>\n Mutlulu\u011funu sa\u011flamak i\u00e7in \u00e7abalayan insan, epeyce uzun bir tarih s\u00fcresi sonunda, kendini rahat ettirecek, mutlu k\u0131lacak yeni bir \u00f6l\u00e7\u00fc buldu. Bu \u00f6l\u00e7\u00fc, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. Ger\u00e7ekte bu \u00f6l\u00e7\u00fc \u00f6nce yerden ba\u015flad\u0131, sonra g\u00f6\u011fe \u00e7\u0131kt\u0131. Bilimsel a\u00e7\u0131dan ele al\u0131n\u0131nca hikayesi bir hayli ilgi \u00e7ekicidir. Bu \u00f6l\u00e7\u00fc, insan\u0131n \u00e7evresini sar\u0131p onu \u00fcrk\u00fcten gizlilikleri a\u00e7\u0131kl\u0131yor, karanl\u0131klar\u0131 ayd\u0131nlat\u0131yor, ona g\u00fcven veriyor, gelece\u011fine umutla bakmas\u0131n\u0131 sa\u011fl\u0131yordu. Hele, insanl\u0131\u011f\u0131n en b\u00fcy\u00fck korkusu olan \u00f6l\u00fcm korkusunu kar\u015f\u0131lamas\u0131 bu \u00f6l\u00e7\u00fcy\u00fc b\u00fcsb\u00fct\u00fcn vazge\u00e7ilmez k\u0131lm\u0131\u015ft\u0131. \u00d6l\u00e7\u00fc, karanl\u0131klar\u0131 oldu\u011fu kadar, ayd\u0131nl\u0131klar\u0131 da d\u00fczenliyor, hemen her alanda yararl\u0131 oluyordu. \u0130nsanlar birbirleriyle olan anla\u015fmazl\u0131klar\u0131n\u0131 bile bu \u00f6l\u00e7\u00fcye vurarak \u00e7\u00f6zmeye ba\u015flam\u0131\u015flard\u0131. Toplumlar, bu \u00f6l\u00e7\u00fcye s\u0131\u011f\u0131narak birle\u015fmeye \u00e7al\u0131\u015f\u0131yorlard\u0131. \u00d6l\u00e7\u00fc, ger\u00e7ekte, insan yap\u0131s\u0131n\u0131 \u00e7e\u015fitli a\u00e7\u0131lardan kavramas\u0131 bak\u0131m\u0131ndan, \u00e7ok g\u00fc\u00e7l\u00fc bir \u00f6l\u00e7\u00fcyd\u00fc.<\/p>\n Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr\u00fc Auguste Comte (1798-1857) bu \u00f6l\u00e7\u00fcye, insanl\u0131\u011f\u0131n a\u00e7\u0131klama gereksemesi (ihtiyac\u0131) a\u00e7\u0131s\u0131ndan bakmaktad\u0131r. \u00dc\u00e7 hal kanununun, insanl\u0131\u011f\u0131n birbiri ard\u0131nca ge\u00e7irdi\u011fi \u00fc\u00e7 hale bak\u0131\u015f a\u00e7\u0131s\u0131 budur: Ba\u015fka bir Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr\u00fc, Henri Bergson (1859-1941) da g\u00f6k \u00f6l\u00e7\u00fcs\u00fc gereksemesinin kayna\u011f\u0131n\u0131 ya\u015fan\u0131lan hayat\u0131n i\u00e7inde bulmaktad\u0131r. Bergson, T\u00f6reyle Dinin \u0130ki Kayna\u011f\u0131 (Des deux Sources de la Morale et de la Religion) adl\u0131 yap\u0131t\u0131nda bu konuyu inceleyerek \u015fu sonuca var\u0131yor: \u0130nsan, d\u00fc\u015f\u00fcnmeden \u00f6nce ya\u015famak zorundad\u0131r. Toplumsall\u0131k e\u011filimi (i\u00e7timailik meyli), insan\u0131n ya\u015fama zorunlu\u011funun sonucudur. Toplum nas\u0131l insan i\u00e7inse, insan da \u00f6ylece toplum i\u00e7indir. Toplumunsa birtak\u0131m gerekleri vard\u0131r, i\u015fte bu gerekler, insan\u0131 t\u00f6reye ve dine zorlar.<\/p>\n Hayvan toplumlar\u0131nda \u00f6rne\u011fin bir ar\u0131n\u0131n, toplumunu unutarak sadece kendi isteklerinin pe\u015finden gitmeye ba\u015flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnelim. Bilin\u00e7siz i\u00e7g\u00fcd\u00fcs\u00fc bu haylaz ar\u0131y\u0131 toplum y\u00fck\u00fcm\u00fcne (m\u00fckellefiyetine) \u00e7a\u011f\u0131racakt\u0131r. \u00c7\u00fcnk\u00fc, ar\u0131lar y\u00fck\u00fcml\u00fc olmazlarsa kovan ya\u015fayamaz. \u0130nsan toplumlar\u0131nda da bu y\u00fck\u00fcm insan\u0131 \u00f6devine iter. Toplumsall\u0131k, insan varl\u0131\u011f\u0131n\u0131n en b\u00fcy\u00fck par\u00e7as\u0131d\u0131r. Su\u00e7unu sadece kendisi bilen, cezadan yakay\u0131 kurtaran bir katilin \u00e7ekti\u011fi vicdan ac\u0131s\u0131; insan\u0131n kendi varl\u0131\u011f\u0131na, kendi benli\u011fine d\u00f6nmek isteyi\u015fidir. Su\u00e7unu a\u00e7\u0131klarsa vicdan ac\u0131s\u0131ndan kurtulacakt\u0131r, \u00e7\u00fcnk\u00fc \u00f6devini yerine getirmi\u015f, benli\u011finin b\u00fcy\u00fck par\u00e7as\u0131 olan topluma d\u00f6nm\u00fc\u015ft\u00fcr.<\/p>\n Toplum al\u0131\u015fkanl\u0131\u011f\u0131ndan do\u011fan, i\u00e7g\u00fcd\u00fclerin zorlad\u0131\u011f\u0131 bu \u00f6devseverlik, insan\u0131 t\u00f6reye ve dine g\u00f6t\u00fcr\u00fcr. Bu \u00f6devseverlik, t\u00f6renin ve dinin birinci kayna\u011f\u0131d\u0131r. Bu \u00f6devseverlik iyice de\u015filirse, insanlar\u0131n korunma i\u00e7g\u00fcd\u00fcs\u00fcne dayand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u0130nsan, a\u00e7\u0131k\u00e7as\u0131, bu g\u00f6revseverli\u011fiyle kendisini korumakta, ya\u015fama zorunlu\u011funa uymaktad\u0131r. Bu kaynak, ki\u015finin, iradesini iten bir kaynakt\u0131r. Bu kaynaktan gelen din ve t\u00f6re, insan\u0131 koruyan bir din ve t\u00f6redir. Bu kaynak, birinci kaynak gibi, ki\u015finin iradesini iten bir kaynak de\u011fil, tersine, \u00e7eken, \u00e7a\u011f\u0131ran bir kaynakt\u0131r. Bu, heyecandan do\u011fan taklit\u00e7ilik kayna\u011f\u0131 iyice de\u015filirse, insanlar\u0131n yaratma i\u00e7g\u00fcd\u00fcs\u00fcne dayand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u0130nsan, a\u00e7\u0131k\u00e7as\u0131, bu taklit\u00e7ili\u011fiyle, gene ya\u015fama zorunlu\u011funun sonucu olan yaratma gereksemesini kar\u015f\u0131lamaktad\u0131r. Bu kaynaktan gelen din ve t\u00f6re, insan\u0131n yaratma gereksemesini kar\u015f\u0131layan bir din ve t\u00f6redir. [sayfa 28] Bergson, yap\u0131t\u0131n\u0131n ikinci b\u00f6l\u00fcm\u00fcnde g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn as\u0131l gerek\u00e7esi olan \u00f6l\u00fcm korkusu \u00fcst\u00fcne \u015funlar\u0131 s\u00f6ylemektedir: Hayvanlar \u00f6leceklerini bilmezler, \u00f6lece\u011fini bilmek insancad\u0131r. \u0130nsandan ba\u015fka b\u00fct\u00fcn canl\u0131lar, do\u011fan\u0131n (tabiat\u0131n) istemi\u015f oldu\u011fu gibi, hayat hamlesine uymaktad\u0131rlar. \u0130nsan\u0131n \u00f6lece\u011fini bilmek d\u00fc\u015f\u00fcncesiyse, do\u011fan\u0131n verdi\u011fi zeka ile elde edildi\u011fi halde, do\u011fan\u0131n kar\u015f\u0131s\u0131na dikilmekte, insan\u0131n hayat hamlesini yava\u015flatmaktad\u0131r. \u00d6lece\u011fini bilmek d\u00fc\u015f\u00fcncesi umut k\u0131r\u0131c\u0131 bir d\u00fc\u015f\u00fcncedir. \u0130nsan, \u00f6lece\u011fi g\u00fcn\u00fc de bilseydi, bu d\u00fc\u015f\u00fcnce, daha da umut k\u0131r\u0131c\u0131 olurdu.<\/p>\n \u00d6l\u00fcm olay\u0131 bir anda meydana gelecektir, oysa her an meydana gelmedi\u011fi g\u00f6r\u00fcld\u00fc\u011f\u00fcne g\u00f6re s\u00fcrekli olarak tekrarlanan bu deney, insanda belirsiz bir ku\u015fku yaratmakta, \u00f6l\u00fcm d\u00fc\u015f\u00fcncesiyle eri\u015filen kesinli\u011fin etkilerini hafifletmektedir. Bu hafifletme olmasayd\u0131 insan\u0131n hayat hamlesi b\u00fcsb\u00fct\u00fcn k\u0131r\u0131l\u0131rd\u0131. \u00d6lmek kesinli\u011finin, ya\u015famay\u0131 d\u00fc\u015f\u00fcnmek i\u00e7in yarat\u0131lan canl\u0131lar d\u00fcnyas\u0131nda, insan d\u00fc\u015f\u00fcnce ve anlay\u0131\u015f\u0131yla belirmesi, do\u011fan\u0131n niyetine a\u00e7\u0131k\u00e7a kar\u015f\u0131d\u0131r. Do\u011fa, b\u00f6ylelikle, kendi yoluna konulan engel \u00fcst\u00fcnde sendelemektedir. \u0130\u015fte bu sendeleyi\u015f onu yeniden do\u011frulamaya, \u00f6l\u00fcm\u00fcn ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine kar\u015f\u0131 ya\u015faman\u0131n \u00f6l\u00fcmden sonra da s\u00fcrece\u011fi d\u00fc\u015f\u00fcncesini koymaya zorluyor.<\/p>\n Do\u011fa, d\u00fc\u015f\u00fcncenin yerle\u015fti\u011fi zeka alan\u0131na bu hayali atmakla, her \u015feyi yerli yerine koymu\u015f olmaktad\u0131r. Bu hayalin \u00f6l\u00fcm d\u00fc\u015f\u00fcncesinin k\u00f6t\u00fc tepkilerini \u00f6nleyebilmesi, kendisini u\u00e7uruma kaymaktan al\u0131koyan do\u011fan\u0131n dengesini g\u00f6sterir. O halde bize dinin kaynaklar\u0131n\u0131 belirten hayal ve d\u00fc\u015f\u00fcncelerin \u00f6zel bir oyunu kar\u015f\u0131s\u0131nda bulunuyoruz. Bu a\u00e7\u0131dan bak\u0131l\u0131nca din, zekan\u0131n \u00f6l\u00fcm\u00fc ka\u00e7\u0131n\u0131lmaz olarak d\u00fc\u015f\u00fcnmesine kar\u015f\u0131 do\u011fan\u0131n savunucu bir tepkisi olmaktad\u0131r.<\/p>\n Bu tepki, ki\u015fi kadar, toplumla da ilgilidir. Toplum, ki\u015fisel emekten yararlan\u0131r. Ki\u015finin hamlesi yava\u015flamamal\u0131d\u0131r ki toplumun hamlesi de yava\u015flamas\u0131n. Bundan ba\u015fka uygarl\u0131kta ilerlemi\u015f toplumlar, s\u0131rtlar\u0131n\u0131 s\u00fcrekli yasalara, s\u00fcrekli kurulu\u015flara (m\u00fcesseselere), zamana bile meydan okuyan an\u0131tlara dayarlar. \u0130lkel toplumlarsa sadece ki\u015filerden kuruludur. Onlar\u0131 kuran ki\u015filerin s\u00fcreklili\u011fine inan\u0131lmazsa etkileri de kalmaz. \u015eu halde \u00f6l\u00fclerin de dirilerle birlikte bulunmas\u0131 gerekmektedir. Bunun sonu, atalara tapma olacakt\u0131r. O zaman da \u00f6l\u00fcler, tanr\u0131lara yakla\u015facakt\u0131r. Bunun i\u00e7in de tanr\u0131lar\u0131n hi\u00e7 olmazsa an\u0131lar halinde var olmas\u0131, bir din bulunmas\u0131, d\u00fc\u015f\u00fcncenin mitolojiye do\u011fru y\u00f6nelmesi gerekecektir. Zeka, \u00e7\u0131k\u0131\u015f noktas\u0131nda, \u00f6l\u00fcleri, iyilik ya da k\u00f6t\u00fcl\u00fck yapabildikleri bir toplumda dirilere kar\u0131\u015fm\u0131\u015f olarak d\u00fc\u015f\u00fcnmek zorundad\u0131r.<\/p>\n KAVRAMDA G\u0130Z G\u00fcn geldi, insanlar, totemle yetinemez oldular. \u00c7evrelerinde g\u00f6zleriyle g\u00f6rmedikleri birtak\u0131m ya\u015fayan ruhlar d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131lar. \u00d6l\u00fclerinin de ya\u015famakta devam ettikleri d\u00fc\u015f\u00fcncesi kafalar\u0131n\u0131 kurcal\u0131yordu. Canl\u0131c\u0131l\u0131k diye \u00e7evirebilece\u011fimiz bu animizm, insanlar\u0131n ikinci dinidir. G\u00f6r\u00fcnmez ruhlar, ya\u015fayan \u00f6l\u00fcler elbette b\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fc do\u011furacakt\u0131r. Bunun i\u00e7indir ki, nerede animizme rastlarsak yan\u0131ba\u015f\u0131nda b\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fc de buluyoruz. Totemizmin temel d\u00fc\u015f\u00fcnceleri (mana, tabu, yar\u0131 insan yar\u0131 hayvan atalar), animizmde de devam etmektedir. \u0130lk dinin bu ilk ilkeleri en geli\u015fmi\u015f tektanr\u0131c\u0131 dinlerde bile devam edecektir. Animizme \u00f6nceleri feti\u015fizm deniyordu. Bu s\u00f6z\u00fc zencilerin perili ve b\u00fcy\u00fcl\u00fc nesnelerine bakarak Portekizli gemiciler yak\u0131\u015ft\u0131rm\u0131\u015flard\u0131. Feiti\u00e7io, Portekiz dilinde b\u00fcy\u00fcl\u00fc nesne demektir.<\/p>\n B\u00fct\u00fcn g\u00fczel sanatlar\u0131n k\u00f6k\u00fcnde animist b\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fcn izleri vard\u0131r. \u0130lk insanlar\u0131n erdemleri de toteme tapmalar\u0131; totemin iste\u011fine ayk\u0131r\u0131 davran\u0131\u015fta bulunmamalar\u0131nda belirmektedir. Klan\u0131n toteme sayg\u0131 duyan \u00fcyeleri erdemlidirler. \u0130nsan\u0131n \u00e7evresinde korkulacak, tap\u0131lacak bu kadar \u00e7e\u015fitli g\u00fc\u00e7ler, ruhlar, ya\u015fayan \u00f6l\u00fcler bulunmas\u0131 elbette \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131 do\u011furacakt\u0131. \u00c7ok say\u0131daki tanr\u0131lara ilkin M\u0131s\u0131r\u2019da rastl\u0131yoruz. Eski M\u0131s\u0131r \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a totemizm ve animizm kal\u0131nt\u0131lar\u0131na dayanmaktad\u0131r. Mana, tabu, \u00f6l\u00fcmden sonra ya\u015fama d\u00fc\u015f\u00fcnceleri, \u00e7oktanr\u0131c\u0131l\u0131kta devam ediyor. \u0130yi ruhlar iyi tanr\u0131lar\u0131, k\u00f6t\u00fc ruhlar da k\u00f6t\u00fc tanr\u0131lar\u0131 meydana getirmi\u015ftir.<\/p>\n \u00c7oktanr\u0131c\u0131l\u0131\u011f\u0131n totemizmden do\u011fdu\u011funa ba\u015fka bir kan\u0131t da, her klan\u0131n ayr\u0131 birer totemi oldu\u011fu gibi, eski M\u0131s\u0131r\u2019da ya\u015fayan her toplulu\u011fun da ayr\u0131 bir tanr\u0131s\u0131 bulunmas\u0131d\u0131r. Bu yerli tanr\u0131lar ba\u011fl\u0131 olduklar\u0131 toplulu\u011fun \u00f6b\u00fcr topluluklar \u00fcst\u00fcndeki etkilerine g\u00f6re \u00f6ne ge\u00e7mi\u015fler ya da geride kalm\u0131\u015flard\u0131r. M\u0131s\u0131r \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131n\u0131n en \u00f6nemli \u00fc\u00e7geni, kar\u0131s\u0131 \u0130zis ve o\u011flu Horus\u2019la birlikte Tanr\u0131 Oziris \u00fc\u00e7genidir. Eski M\u0131s\u0131r \u00e7oktanr\u0131lar\u0131 \u00fc\u00e7l\u00fc, sekizli, dokuzlu gruplar halinde toplanmaktad\u0131rlar. Bu g\u00fc\u00e7l\u00fc tanr\u0131lar\u0131n yan\u0131nda ak\u0131l da i\u015flemektedir. Eski M\u0131s\u0131r edebiyat\u0131nda \u00f6len bir kad\u0131n\u0131n ya\u015fayan kocas\u0131na g\u00f6nderdi\u011fi \u015f\u00f6yle bir mektup vard\u0131r: “Ey benim arkada\u015f\u0131m, benim kocam. Hi\u00e7bir zaman yemekten, i\u00e7mekten, sarho\u015f olmaktan, kad\u0131nlarla sevi\u015fmenin zevkini tatmaktan ve \u015fenlikler yapmaktan geri kalma.<\/p>\n G\u00fcnd\u00fcz\u00fcn de, geceleyin de kendini her t\u00fcrl\u00fc zevke terk et. Kalbinde kayg\u0131lar\u0131n yer etmesine sak\u0131n meydan verme. \u00c7\u00fcnk\u00fc, Bat\u0131 \u00fclkesinde uyku ile karanl\u0131k h\u00fck\u00fcm s\u00fcrmektedir. Buras\u0131 \u00f6yle bir \u00fclkedir ki, i\u00e7inde bulunanlar hi\u00e7bir zaman d\u0131\u015far\u0131ya \u00e7\u0131kamayacaklard\u0131r. Uyumaktad\u0131rlar ve art\u0131k hi\u00e7 uyanmayacaklard\u0131r. Burada h\u00fck\u00fcm s\u00fcren tanr\u0131n\u0131n ad\u0131 tam bir s\u00f6nmedir”. G\u00fcn\u00fcm\u00fczden be\u015f bin y\u0131l \u00f6nce M\u0131s\u0131r\u2019da bir terzi ya\u015fad\u0131. Bu terzi, y\u00fcz bin y\u0131ll\u0131k bilin\u00e7 diyalekti\u011finin oldurdu\u011fu bir d\u00fc\u015f\u00fcnceydi. Be\u015f bin y\u0131ldan beri, g\u00f6k ve yer \u00f6l\u00e7\u00fcleri i\u00e7inde parlayan b\u00fct\u00fcn \u0131\u015f\u0131klarda, bu terzinin k\u0131v\u0131lc\u0131m\u0131 vard\u0131r. Terzi, M\u0131s\u0131r papir\u00fcslerinde Hermes Tut ad\u0131n\u0131 ta\u015f\u0131yor. Yunanl\u0131lar ona Ermis ya da \u00fc\u00e7 kez bilgin anlam\u0131na Trismegiste diyorlar. Yahudilere g\u00f6re ad\u0131 Honok\u2019tur. Araplar, Hermes-\u00fcl-Heramise ad\u0131yla anmaktad\u0131rlar. Kur\u2019an\u2019a g\u00f6re o, Adem ve o\u011flu \u015eit\u2019ten sonra gelen, \u00fc\u00e7\u00fcnc\u00fc peygamber \u0130dris\u2019tir. Oysa Yunan kaynaklar\u0131 onun k\u0131rk iki yap\u0131t\u0131 bulundu\u011funu yazmaktad\u0131rlar. Hermes\u2019in bu de\u011ferli papir\u00fcsleri kaybolmu\u015ftur. Bug\u00fcn, onun d\u00fc\u015f\u00fcncelerini, \u00f6\u011frencilerinden gelen M\u0131s\u0131r ve Yunan kaynaklar\u0131ndan \u00f6\u011freniyoruz. Tevrat\u2019\u0131n hesab\u0131na g\u00f6re terzi Hermes, ilk insanlardan biridir, alt\u0131nc\u0131 ku\u015faktand\u0131r. Baba-o\u011ful dizisi \u015f\u00f6yle s\u0131ralanmaktad\u0131r: Adem (930 y\u0131l ya\u015fam\u0131\u015f), \u015eit (912 y\u0131l ya\u015fam\u0131\u015f), Eno\u015f (905 y\u0131l ya\u015fam\u0131\u015f), Kenan (910 y\u0131l ya\u015fam\u0131\u015f), Mahalel (895 y\u0131l ya\u015fam\u0131\u015f), Yared (962 y\u0131l ya\u015fam\u0131\u015f), Hermes ya da Hanok (365 y\u0131l ya\u015fam\u0131\u015f).. Tevrat, Hermes\u2019in \u0130.\u00d6. 3000 y\u0131l\u0131nda ya\u015fad\u0131\u011f\u0131 bilindi\u011fine g\u00f6re, insan soyunun g\u00fcn\u00fcm\u00fczden on bin y\u0131l \u00f6nce ba\u015flad\u0131\u011f\u0131n\u0131 bildirmektedir. Oysa bilim, g\u00fcn\u00fcm\u00fczden k\u0131rk milyon y\u0131l \u00f6nce insana pek benzeyen yarat\u0131klar\u0131n ya\u015famaya ba\u015flad\u0131\u011f\u0131n\u0131 hesaplam\u0131\u015f bulunuyor. \u00c7a\u011fda\u015f bilimle Tevrat\u2019\u0131n aras\u0131nda, otuz dokuz milyon dokuz y\u00fcz doksan bin y\u0131l var.<\/p>\n Terzi Hermes\u2019in, kendinden sonraki b\u00fct\u00fcn d\u00fc\u015f\u00fcnsel ak\u0131mlara \u0131\u015f\u0131k tutan d\u00fc\u015f\u00fcncesi \u015fudur: \u0130nsanlar \u00f6l\u00fcml\u00fc tanr\u0131lar, tanr\u0131lar \u00f6l\u00fcms\u00fcz insanlard\u0131r. Ruh da, \u0131\u015f\u0131ks\u0131z kal\u0131nca, karanl\u0131\u011f\u0131n i\u00e7inde eriyip t\u00fckenecektir. B\u00fcy\u00fck bo\u015fluk, inen \u00e7\u0131kan ve arada eriyip t\u00fckenen say\u0131s\u0131z ruhlar\u0131n kas\u0131rgas\u0131yla kavrulmaktad\u0131r. S\u0131nav\u0131 kazanan ruhlar, yedi kat g\u00f6\u011fe ba\u015far\u0131yla y\u00fckselip \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015furlar. Salt ger\u00e7e\u011fi (mutlak hakikat) \u00f6\u011frenirler. Maddeye boyun e\u011fmeyen ba\u015far\u0131l\u0131 ruh, yery\u00fcz\u00fcndeki k\u0131sa s\u0131nav\u0131n\u0131 verdikten sonra, ilk basamak olarak ay\u2019a y\u00fckselir. Ay, d\u00fc\u015f\u00fcnce dehas\u0131d\u0131r, elinde g\u00fcm\u00fc\u015f bir orak tutar, do\u011fumlar\u0131 ve \u00f6l\u00fcmleri d\u00fczenler. Ruhlar\u0131 cesetlerden kurtararak b\u00fcy\u00fck \u0131\u015f\u0131\u011fa do\u011fru \u00e7eker (cezbeder). G\u00f6\u011f\u00fcn ikinci kat\u0131n\u0131 y\u00f6neten Utarit y\u0131ld\u0131z\u0131d\u0131r. Utarit, soyluluk dehas\u0131d\u0131r, s\u0131nav\u0131n\u0131 ba\u015far\u0131yla vermi\u015f ve birinci katta cesetlerinden ayr\u0131lm\u0131\u015f ruhlara \u00e7\u0131kacaklar\u0131 yolu g\u00f6sterir. Bu kata \u00e7\u0131kan ruhlar, soyluluklar\u0131n\u0131 (asaletlerini) tan\u0131tlam\u0131\u015f ruhlard\u0131r. \u00dc\u00e7\u00fcnc\u00fc kat\u0131 Z\u00fchre y\u0131ld\u0131z\u0131 y\u00f6netmektedir. Z\u00fchre, a\u015fk dehas\u0131d\u0131r, elinde a\u015fk, aynas\u0131n\u0131 tutar, birbirlerini unutan ruhlar a\u015fk aynas\u0131nda birbirlerini bulurlar. D\u00f6rd\u00fcnc\u00fc kat g\u00f6k, g\u00fcne\u015fin egemenli\u011fi alt\u0131ndad\u0131r. G\u00fcne\u015f, g\u00fczellik dehas\u0131d\u0131r, ba\u015far\u0131 \u0131\u015f\u0131klar\u0131, sa\u00e7maktad\u0131r, p\u0131r\u0131l p\u0131r\u0131ld\u0131r. Ba\u015far\u0131l\u0131 ruhlar, \u00f6l\u00fcms\u00fczl\u00fc\u011fe y\u00fckselebilmek i\u00e7in b\u00f6yle bir t\u00fcm g\u00fczellikten ge\u00e7erler. G\u00fcne\u015f, onlar\u0131 tatl\u0131 \u0131\u015f\u0131klar\u0131yla ok\u015fayarak \u00f6l\u00fcms\u00fczl\u00fc\u011fe haz\u0131rlar. Be\u015finci kat\u0131 Merih y\u0131ld\u0131z\u0131 y\u00f6netir. Merih, t\u00fczenin (adaletin) dehas\u0131d\u0131r, elinde t\u00fczenin keskin k\u0131l\u0131c\u0131n\u0131 tutmaktad\u0131r. Alt\u0131nc\u0131 kat\u0131 y\u00f6neten M\u00fc\u015fteri y\u0131ld\u0131z\u0131d\u0131r. M\u00fc\u015fteri, bilimin dehas\u0131d\u0131r, elinde b\u00fcy\u00fck g\u00fcc\u00fcn asas\u0131n\u0131 tutmaktad\u0131r. Yedinci ve son katsa, \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015fulan b\u00fcy\u00fck ayd\u0131nl\u0131k, t\u00fcmel akl\u0131n t\u00fcm s\u0131rr\u0131n\u0131 saklayan Zuhal y\u0131ld\u0131z\u0131n\u0131n kat\u0131d\u0131r.<\/p>\n Ruhlar\u0131 \u00f6l\u00fcms\u00fczl\u00fc\u011fe g\u00f6t\u00fcren, d\u00fcnya s\u0131nav\u0131nda, iradelerini kullanarak, g\u00fc\u00e7lerine dayanarak, ac\u0131 \u00e7ekerek elde ettikleri ayd\u0131nl\u0131k bilin\u00e7\u2019tir. Bu bilince (\u015fuura) kavu\u015fabilmek i\u00e7in, y\u00fckselmeyi istemek yeter. Y\u00fckselen ruh, ayd\u0131nl\u0131k bilincine dayanarak, t\u00fcm g\u00fczellik, t\u00fcm g\u00fc\u00e7, t\u00fcm ak\u0131l olacakt\u0131r. Buysa \u00f6l\u00fcms\u00fczl\u00fckt\u00fcr.<\/p>\n Terzi Hennes\u2019in bu \u00f6\u011fretisi, eski M\u0131s\u0131r\u2019\u0131n Tep ve Memphis tap\u0131naklar\u0131n\u0131n b\u00fcy\u00fck ve kutsal s\u0131rr\u0131d\u0131r. Bu y\u00fczden de hi\u00e7bir papir\u00fcste yaz\u0131lmam\u0131\u015ft\u0131r. Sadece yeralt\u0131nda gizlenmi\u015f bir ma\u011faran\u0131n duvarlar\u0131na sembolik i\u015faretlerle kaz\u0131lm\u0131\u015ft\u0131r. Y\u00fczy\u0131llar boyunca, tap\u0131naklar ba\u015fkanlar\u0131 birbirlerine a\u011f\u0131zdan anlatmaktad\u0131rlar. B\u00f6ylelikle s\u0131r, ona lay\u0131k olandan ba\u015fka, kimsenin eline ge\u00e7mez. Tep ve Memphis tap\u0131naklar\u0131na ba\u011flanarak y\u0131llarca s\u0131nav ge\u00e7irip \u00e7ile \u00e7ektikten sonra bu s\u0131rra kavu\u015fanlar, onu, en dayan\u0131lmaz i\u015fkenceler alt\u0131nda bile a\u00e7\u0131klamazlar.<\/p>\n Dinler, hemen hepsi, kendilerine en b\u00fcy\u00fck k\u0131v\u0131lc\u0131m\u0131 yollayan \u00fc\u00e7\u00fcnc\u00fc peygamber \u0130dris\u2019i birka\u00e7 sat\u0131rla ge\u00e7i\u015ftirmi\u015flerdir. Bunun nedeni de kolayl\u0131kla anla\u015f\u0131lmaktad\u0131r.<\/p>\n Hermes\u2019in \u00f6\u011frencilerinden Asklepios, b\u00fcy\u00fck ustas\u0131n\u0131n \u015fu s\u00f6zlerini de a\u00e7\u0131klamaktad\u0131r: \u0130nsanlar, \u00f6l\u00fcml\u00fc tanr\u0131lard\u0131r, tanr\u0131lar da \u00f6l\u00fcms\u00fcz insanlar… E\u015fyan\u0131n d\u0131\u015f\u0131, i\u00e7i gibidir. \u0130\u00e7le d\u0131\u015f aras\u0131nda hi\u00e7bir ayr\u0131l\u0131k yoktur. K\u00fc\u00e7\u00fck b\u00fcy\u00fck gibidir. K\u00fc\u00e7\u00fckle b\u00fcy\u00fck [sayfa 32] aras\u0131nda hi\u00e7bir ayr\u0131l\u0131k yoktur. Evrende hi\u00e7bir \u015fey ne i\u00e7, ne d\u0131\u015f, ne k\u00fc\u00e7\u00fck, ne b\u00fcy\u00fckt\u00fcr. Bir tek yasa ve o yasan\u0131n g\u00f6rd\u00fc\u011f\u00fc bir tek i\u015f vard\u0131r. Bu s\u00f6zlerin anlam\u0131n\u0131 anlayan, ger\u00e7e\u011fi g\u00f6r\u00fcr. Kimi insanlar, bu anlay\u0131\u015flar\u0131, ola\u011fan\u00fcst\u00fc \u00e7abalar\u0131 ve yetkinlikleriyle \u00f6teki insanlar\u0131n g\u00f6rmediklerini g\u00f6rebilirler. Oysa nedenler nedeni daima gizlidir. \u00c7\u00fcnk\u00fc sonsuzluk, pek k\u0131sa bir son olan zaman ve gene pek k\u0131sa bir son olan mekan i\u00e7inde anla\u015f\u0131lamaz ve anlat\u0131lamaz. Bizler, ancak, \u00f6ld\u00fckten sonra onu anlayabilir ve anlatabiliriz. \u00c7\u00fcnk\u00fc, ya\u015farken zaman ve mekanla s\u0131n\u0131rl\u0131y\u0131z. S\u0131n\u0131rs\u0131zl\u0131k, s\u0131n\u0131rl\u0131l\u0131k i\u00e7inde kavranamaz.<\/p>\n \u0130\u015fte, dinleri ve felsefeleriyle, elli y\u00fczy\u0131l\u0131 kaplam\u0131\u015f bulunan \u0131\u015f\u0131k karanl\u0131k diyalekti\u011fi buralardan gelmektedir.<\/p>\n Hermes\u2019in b\u00fcy\u00fck s\u0131rr\u0131n\u0131 \u00f6\u011frenebilmek i\u00e7in ge\u00e7irilecek s\u0131navlar pek g\u00fc\u00e7l\u00fcd\u00fcr. Akl\u0131 ve iradesi g\u00fc\u00e7s\u00fcz olan istekliler, ya yolun d\u00f6n\u00fclebilecek par\u00e7as\u0131ndan tersy\u00fcz edip geriye d\u00f6nerler, ya korkudan \u00e7\u0131ld\u0131r\u0131rlar, ya da bin bir \u00fcrk\u00fct\u00fcc\u00fc g\u00f6r\u00fcn\u00fc\u015f i\u00e7inde y\u00fcrekleri durur, bir u\u00e7uruma yuvarlan\u0131r, \u00f6l\u00fcr giderler. S\u0131nav\u0131 ba\u015far\u0131yla ge\u00e7iren pek az ki\u015fi vard\u0131r.<\/p>\n \u0130stekliyi \u00f6nce \u0130zis tap\u0131na\u011f\u0131na g\u00f6t\u00fcr\u00fcrler. Tap\u0131nak, yeralt\u0131 mezarlar\u0131na giden deliklerle doludur. Tap\u0131na\u011f\u0131n kap\u0131s\u0131nda \u0130zis heykeli vard\u0131r. \u0130zis, oturmu\u015ftur, dizlerinde kapal\u0131 bir kitap vard\u0131r, y\u00fcz\u00fc \u00f6rt\u00fcl\u00fcd\u00fcr.Heykelin alt\u0131nda \u015fu s\u00f6z yaz\u0131l\u0131d\u0131r: Y\u00fcz\u00fcmdeki \u00f6rt\u00fcy\u00fc hi\u00e7bir \u00f6l\u00fcml\u00fc kald\u0131ramad\u0131.<\/p>\n \u015eu halde?… Bu yolda y\u00fcr\u00fcyebilmek i\u00e7in \u00f6l\u00fcms\u00fczl\u00fc\u011fe haz\u0131rlanmak gerekmektedir. Buysa, uzun y\u0131llar isteyen, katlan\u0131lmas\u0131 pek zor bir \u00e7abad\u0131r. \u0130stekli, buna katlanmay\u0131 g\u00f6ze al\u0131rsa, tap\u0131nak hizmet\u00e7ilerinin yan\u0131nda kalmak, ortal\u0131\u011f\u0131 s\u00fcp\u00fcrmek, bula\u015f\u0131k y\u0131kamak, ayakyollar\u0131n\u0131 temizlemek zorundad\u0131r (kendilerini hor g\u00f6ren ve hor g\u00f6rd\u00fcren kyniklerle melamileri hat\u0131rlay\u0131n\u0131z). B\u00fct\u00fcn bu i\u015fleri yaparken tek s\u00f6z s\u00f6ylemek, konu\u015fmak yasakt\u0131r. Bu s\u0131navdan ge\u00e7en istekli, iste\u011finde direniyorsa, k\u00fc\u00e7\u00fck bir deli\u011fin i\u00e7inden karanl\u0131k bir labirente b\u0131rak\u0131l\u0131r. Kap\u0131, \u00fcst\u00fcne, g\u00fcr\u00fclt\u00fcyle kapat\u0131l\u0131r. \u0130stekli, dizleri ve dirsekleri \u00fcst\u00fcnde s\u00fcr\u00fcne s\u00fcr\u00fcne, \u00e7amurlu ve y\u0131lanl\u0131 dehlizlerde uzun uzun dola\u015facakt\u0131r. Aras\u0131ra k\u00fc\u00e7\u00fcc\u00fck odalara yolu d\u00fc\u015ferek aya\u011fa kalkabilecek, bu k\u00fc\u00e7\u00fck odalarda, \u00e7e\u015fitli iskeletlere, hayvanlara ve y\u0131lanlara rastlayacakt\u0131r.<\/p>\n Sonra, gene k\u00fc\u00e7\u00fck deliklerden karanl\u0131k yollara girerek, s\u00fcr\u00fcne s\u00fcr\u00fcne ilerleyecektir. Bu k\u00fc\u00e7\u00fck odalarda, kimi zaman, sessiz bir rahibe rastlayacak, rahip ona, geriye d\u00f6nmek isteyip istemedi\u011fini soracakt\u0131r. S\u0131rr\u0131 \u00f6\u011frenmek i\u00e7in direniyorsa, gene kaderiyle ba\u015f ba\u015fa kalarak, karanl\u0131k yollarda s\u00fcr\u00fcnmeye devam edecektir. Derinlerden kula\u011f\u0131na, \u015f\u00f6yle seslenen \u00e7\u0131\u011fl\u0131klar gelecektir: Bilim ve g\u00fc\u00e7 isteyen deliler, burada gebermi\u015flerdir… Art\u0131k geriye d\u00f6n\u00fclemez yollara girmi\u015f bulunmaktad\u0131r, kimse kar\u015f\u0131s\u0131na \u00e7\u0131k\u0131p geriye d\u00f6nmek isteyip istemedi\u011fini sormayacakt\u0131r buradan kurtulmak i\u00e7in \u00f6lmekten ba\u015fka bir \u015fey yap\u0131lamaz. So\u011fuk, karanl\u0131k, y\u0131lanlar, akrepler, korkun\u00e7 \u00e7\u0131\u011fl\u0131klar, a\u00e7l\u0131k, susuzluk; s\u00fcr\u00fcnmekten paralanm\u0131\u015f dizler, kanayan avu\u00e7lar… \u0130stekli, ya da art\u0131k \u00e7aresiz, dizlerinin gittik\u00e7e g\u00f6m\u00fclerek ayaklar\u0131n\u0131n y\u00fckseldi\u011fini, \u00e7ok dik bir yoku\u015ftan a\u015fa\u011f\u0131ya do\u011fru s\u00fcr\u00fcklenmekte oldu\u011funu hissetmektedir.<\/p>\n G\u00fc\u00e7l\u00fckle s\u00fcr\u00fcklendi\u011fi bu yolun sonunda da, korkun\u00e7 bir u\u00e7urumla kar\u015f\u0131la\u015facakt\u0131r. Tutunabilir de d\u00fc\u015fmekten kurtulursa, \u00e7\u0131ld\u0131rmas\u0131 i\u015ften bile de\u011fildir. \u00c7\u0131ld\u0131rmayacak kadar [sayfa 33] g\u00fc\u00e7l\u00fcyse \u00e7evresine bak\u0131nabilir ve s\u00fcr\u00fcnd\u00fc\u011f\u00fc dehlizin sol ucunda k\u00fc\u00e7\u00fck bir kurtulu\u015f kap\u0131s\u0131 bulundu\u011funu g\u00f6rebilir. U\u00e7uruma yuvarlanmadan o kurtulu\u015f kap\u0131s\u0131na s\u0131\u00e7rayabilirse uzun bir merdiveni t\u0131rmanarak masallardaki gibi renk renk d\u00f6\u015fenmi\u015f bir odaya varacakt\u0131r. Odan\u0131n duvarlar\u0131nda yirmi iki s\u0131rr\u0131 belirten nak\u0131\u015f semboller, harfler ve say\u0131lar vard\u0131r (Hermes\u2019in \u00f6\u011frencisi olan Pythagoras\u2019\u0131n say\u0131 mistikli\u011fini, \u0130slam hurufili\u011fini ve noktavili\u011fini hat\u0131rlay\u0131n\u0131z). Buras\u0131, Oziris\u2019in \u0131\u015f\u0131kl\u0131 tap\u0131na\u011f\u0131d\u0131r. Burada, insan, ger\u00e7e\u011fi belirtmek ve t\u00fczeyi ger\u00e7ekle\u015ftirmek i\u00e7in tanr\u0131sal g\u00fc\u00e7le birle\u015fir.<\/p>\n \u0130steklinin \u00e7ilesi hen\u00fcz ba\u015flam\u0131\u015ft\u0131r ve daha pek uzun y\u0131llar s\u00fcrecektir. Ge\u00e7irece\u011fi say\u0131s\u0131z s\u0131navlar aras\u0131nda ate\u015f s\u0131nav\u0131, su s\u0131nav\u0131, \u015fehvet s\u0131nav\u0131 vard\u0131r. Bunlar\u0131n her biri, yukarda anlatt\u0131klar\u0131m\u0131zdan da \u00fcrk\u00fct\u00fcc\u00fc ve yorucu s\u0131navlard\u0131r. Ate\u015f s\u0131nav\u0131, cehennem ate\u015fi gibi yanan k\u0131zg\u0131n bir f\u0131r\u0131ndan cesaretle ge\u00e7meyi gerektirmektedir. Ger\u00e7ekte, bu f\u0131r\u0131n, isteklinin cesaretini denemek i\u00e7in haz\u0131rlanm\u0131\u015f yapma bir f\u0131r\u0131nd\u0131r. \u015eehvet s\u0131nav\u0131, kimileri i\u00e7in belki de \u00e7ok daha g\u00fc\u00e7 bir s\u0131navd\u0131r. \u0130stekli, g\u00fcnlerce, a\u00e7 ve susuz, karanl\u0131k dehlizlerde dola\u015ft\u0131ktan sonra \u00e7e\u015fitli renklerle d\u00f6\u015fenmi\u015f bir yatak odas\u0131na varacak, orada, bir \u015fehvet m\u00fczi\u011fi dinleyerek, kendisine i\u00e7ki ve yiyecek sunan \u00e7\u0131plak ve gen\u00e7 bir g\u00fczelle kar\u015f\u0131la\u015facakt\u0131r. G\u00fczel k\u0131z, ona, bug\u00fcne kadar \u00e7ektiklerinin kar\u015f\u0131l\u0131\u011f\u0131 olarak, kendisini ve elindekileri sunacakt\u0131r. E\u011fer bu gen\u00e7 k\u0131za kanar da a\u00e7l\u0131\u011f\u0131n, susuzlu\u011fun ve \u015fehvetin g\u00fcc\u00fcne boyun e\u011ferse, o g\u00fcne kadar \u00e7ekti\u011fi b\u00fct\u00fcn \u00e7ileler bo\u015funa harcanm\u0131\u015f olacakt\u0131r. O zaman, art\u0131k, \u00f6mr\u00fc boyunca tap\u0131nakta tutsak olarak hizmet\u00e7ilik etmek zorundad\u0131r, ka\u00e7maya \u00e7al\u0131\u015f\u0131rsa hemen \u00f6ld\u00fcr\u00fcl\u00fcr.<\/p>\n \u0130stekli, bu s\u0131navlar\u0131n her birinin sonunda, tek ba\u015f\u0131na ta\u015f bir odaya kapat\u0131larak, aylarca, kendi kendine d\u00fc\u015f\u00fcnmeye b\u0131rak\u0131lmaktad\u0131r. B\u00f6ylelikle, hamur gibi yo\u011frulan insan yap\u0131s\u0131, gittik\u00e7e, tanr\u0131l\u0131k yap\u0131ya yakla\u015fmaktad\u0131r. Eski M\u0131s\u0131r rahiplerinin o b\u00fcy\u00fcleyici ve etkileyici g\u00fc\u00e7leri, b\u00f6ylesine bir yo\u011frulma sonunda elde edilmi\u015ftir.<\/p>\n Son s\u0131nav, mezar s\u0131nav\u0131d\u0131r. \u0130stekli, diri diri ve \u00f6zel bir t\u00f6renle bir mezara g\u00f6m\u00fcl\u00fcr. Oysa art\u0131k, d\u00fcnyal\u0131l\u0131\u011f\u0131ndan hemen, hi\u00e7bir \u015fey kalmam\u0131\u015f, mezara pek yara\u015fan bir yap\u0131d\u0131r. Mezarda, tam bir letarjiye d\u00fc\u015ferek, kendi ruhuyla kar\u015f\u0131la\u015f\u0131r. Uzun y\u0131llar sonunda elde etti\u011fi bu sonu\u00e7, onu, b\u00fcy\u00fck s\u0131rra, gere\u011fi gibi haz\u0131rlam\u0131\u015ft\u0131r. Mezardan \u00e7\u0131kt\u0131ktan sonra, kendine gelince, b\u00fcy\u00fck rahiple birlikte, M\u0131s\u0131r\u2019\u0131n s\u0131cak, sessiz ve derin bir gecesinde, tap\u0131na\u011f\u0131n rasathanesine \u00e7\u0131kacak ve orada yedi kat g\u00f6\u011f\u00fcn yedi y\u0131ld\u0131z\u0131n\u0131 seyrederek, b\u00fcy\u00fck rahibin a\u011fz\u0131ndan Hermes\u2019in s\u0131rr\u0131n\u0131 \u00f6\u011frenecektir.<\/p>\n \u0130steklinin ge\u00e7irdi\u011fi s\u0131nav, tek ruhtan kopan say\u0131s\u0131z ruhlar\u0131n yery\u00fcz\u00fcnde ge\u00e7irmekte olduklar\u0131 s\u0131nav\u0131n k\u00fc\u00e7\u00fck bir \u00f6rne\u011fidir. Hermes\u2019e g\u00f6re, insanca \u00f6l\u00fcml\u00fc olmak da, tanr\u0131ca \u00f6l\u00fcms\u00fcz olmak da elimizde… Ancak, Hiyerofan denilen ba\u015frahibin yeni ermi\u015fine s\u00f6yledi\u011fi gibi, her ak\u0131l bu ger\u00e7e\u011fi kavrayamaz… B\u00fcy\u00fck s\u0131rr\u0131 g\u00f6nl\u00fcm\u00fczde saklayarak eylemlerimizle s\u00f6yleyelim. Bilim g\u00fcc\u00fcm\u00fcz, inan k\u0131l\u0131c\u0131m\u0131z, s\u00fckut kalkan\u0131m\u0131z olsun. Ufakl\u0131klar, ki b\u00fcy\u00fck \u00e7o\u011funluktur, ya aptal ya da k\u00f6t\u00fcd\u00fcrler. Aptalsalar, bu ger\u00e7ek kar\u015f\u0131s\u0131nda ak\u0131llar\u0131n\u0131 b\u00fcsb\u00fct\u00fcn yitirirler. K\u00f6t\u00fcyseler, bu ger\u00e7e\u011fi k\u00f6t\u00fcye kullanarak b\u00fcsb\u00fct\u00fcn k\u00f6t\u00fcl\u00fck ederler. Ger\u00e7e\u011fi gizlemekten ba\u015fka \u00e7\u0131kar bir yol yoktur. Bilmek, bulmak, susmak gerek. [sayfa 34]<\/p>\n ALTIN\u00c7A\u011e Heyhat, demek ki g\u00f6ky\u00fcz\u00fcn\u00fcn beni \u00d6zlemi \u00e7ekilen bu alt\u0131n\u00e7a\u011f nas\u0131l bir \u00e7a\u011fd\u0131r? Y\u00fczy\u0131llarca \u00f6nce, kuzeyden gelerek Balkan yar\u0131madas\u0131n\u0131n g\u00fcneyine inen \u0130yon, Dor ve Eolya boylar\u0131, buralar\u0131 ele ge\u00e7irerek yerle\u015ftiler. \u00c7obanl\u0131kla ge\u00e7iniyor, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck i\u00e7inde ya\u015f\u0131yorlard\u0131. Kimsenin kimseye \u00fcst\u00fcnl\u00fc\u011f\u00fc yoktu. Herkes do\u011fadan ortak\u00e7a ve e\u015fit\u00e7e payn\u0131 al\u0131yordu. Bolluk vard\u0131 ve yoksulluk bilinmiyordu. D\u00fczeni, do\u011fal yasalar sa\u011fl\u0131yordu. Devlet, yasa, d\u0131\u015f ve i\u00e7 bask\u0131lar yoktu. Hemen hi\u00e7bir su\u00e7 i\u015flenmiyor, buna kar\u015f\u0131 da hi\u00e7bir ceza d\u00fc\u015f\u00fcn\u00fclm\u00fcyordu. Mutluydular. \u00d6ylesine mutluydular ki, alt\u0131n\u00e7a\u011f\u0131n \u00f6zlemi, sonralar\u0131, Kutsal Kitaplarda bile dile getirilmi\u015ftir. Alt\u0131n\u00e7a\u011f, Tevrat\u2019ta Eden bah\u00e7eleri (cennet) olarak belirtilir. \u0130nsan, buradan, bir h\u0131rs\u0131zl\u0131k sonunda kovulmu\u015ftur. Ey Perses, kula\u011f\u0131na k\u00fcpe et diyeceklerimi: \u00c7\u00fcnk\u00fc, art\u0131k mal kavgalar\u0131 vard\u0131r, yasalar vard\u0131r. Ya\u015fan\u0131lan bu yeni \u00e7a\u011fda, alt\u0131n\u00e7a\u011fa g\u00f6re nedenleri bir t\u00fcrl\u00fc anla\u015f\u0131lmayan bir s\u00fcr\u00fc dalavereler d\u00f6nmektedir. E\u015fitlik bozulmu\u015f, insanlar\u0131n kimi g\u00fc\u00e7lenirken kimi g\u00fc\u00e7s\u00fczle\u015fmi\u015ftir. \u0130nsanl\u0131\u011f\u0131 utan\u00e7 ve pervas\u0131zl\u0131k kaplam\u0131\u015ft\u0131r:<\/p>\n K\u00f6t\u00fc bir utan\u00e7 yoksula yolda\u015fl\u0131k eder. Ne olur? diyeceksiniz. Hesiodos, \u00e7aresiz, b\u00f6ylelerini Tanr\u0131\u2019yla \u00fcrk\u00fctmeye, d\u00fczensizli\u011fi Tanr\u0131 korkusuyla \u00f6nlemeye \u00e7al\u0131\u015f\u0131yor:<\/p>\n Karart\u0131verirler Tanr\u0131lar baht\u0131n\u0131, kalmaz evinin bereketi \u00c7\u00fcnk\u00fc, art\u0131k su\u00e7lar ve cezalar vard\u0131r ama ne su\u00e7lar cezalardan \u00fcrkmekte, ne de cezalar su\u00e7lar\u0131 \u00f6nleyebilmektedir. Bu y\u00fczden insanlar, t\u00f6resel nitelikler edinmeli, \u00f6rne\u011fin Hesiodos\u2019un dedi\u011fi gibi, yar\u0131m\u0131n b\u00fct\u00fcnden \u00e7ok oldu\u011funu bilmelidirler. Yak\u0131nda Yunan topraklar\u0131nda boy g\u00f6sterecek olan t\u00f6reci d\u00fc\u015f\u00fcnceler, ezenleri \u00f6nlemekten \u00e7ok ezilenleri teselliye yarayacak olan t\u00f6resel kurallar\u0131 haz\u0131rlayacaklard\u0131r. \u015eimdilik Tanr\u0131\u2019ya yalvarmaktan ba\u015fka yapacak bir \u015fey yoktur:<\/p>\n Fakat sen uzak tut deli y\u00fcre\u011fini bunlardan Peki ama bu alt\u0131n\u00e7a\u011f birdenbire neden yok oluverdi?.. G\u00f6\u011f\u00fcn en tepesinden b\u0131rak\u0131lan bir \u00e7ekicin yere on g\u00fcnde d\u00fc\u015fece\u011fini sanan zavall\u0131 Hesiodos bunu nereden bilsin:<\/p>\n Fakat Zeus gizledi ge\u00e7imi \u00f6fkelenince y\u00fcre\u011fi Hesiodos\u2019un hakk\u0131 var. Nitekim aradan bunca y\u00fczy\u0131l ge\u00e7ti\u011fi halde, insanlar\u0131n pek k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131 bilerek ve pek b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bilmeyerek bu afetlerini y\u00fcrekten ok\u015fay\u0131p sevmektedirler*.<\/p>\n \u00d6ZDE\u011e\u0130 B\u0130\u00c7\u0130MLEND\u0130REN MARDUK S\u00fcmer Tanr\u0131s\u0131 Marduk\u2019un b\u00fcy\u00fck \u00f6nemi, bug\u00fcn d\u00fcnya uluslar\u0131n\u0131 etkileyen \u00fc\u00e7 b\u00fcy\u00fck dine kaynakl\u0131k etmi\u015f olmas\u0131d\u0131r. Tevrat\u2019la \u0130ncil\u2019deki hikayelerin, kurallar\u0131n kayna\u011f\u0131n\u0131 g\u00f6rmek isterseniz, \u0130.\u00d6. d\u00f6rd\u00fcnc\u00fc bin y\u0131la kadar inmeniz gerekecek. O zamanlar Dicle\u2019yle F\u0131rat nehirleri aras\u0131nda (Mezopotamya) S\u00fcmerler diye adland\u0131r\u0131lan bir kavim ya\u015f\u0131yordu. S\u00fcmerlerin bir\u00e7ok tanr\u0131lar\u0131 aras\u0131nda Marduk, maddeye bi\u00e7im veren, ve deltay\u0131 yaratan tanr\u0131 say\u0131l\u0131yordu. Tevrat\u2019la \u0130ncil\u2019deki hikayelerin \u00e7o\u011fu S\u00fcmer efsaneleridir. F\u0131rt\u0131na, yedi g\u00fcn s\u00fcrd\u00fckten sonra kesilir: Ut-Napi\u015ftim, \u00f6nce bir g\u00fcvercin sal\u0131verir, g\u00fcvercin geri gelir: Ertesi g\u00fcn bir k\u0131rlang\u0131\u00e7 sal\u0131verir, o da geri gelir. \u00dc\u00e7\u00fcnc\u00fc g\u00fcn bir karga sal\u0131verir, karga geri gelmeyince, gemisini durdurur ve gemisinin kondu\u011fu da\u011f\u0131n doru\u011funda bir kurban keser. Tanr\u0131lar, kurban\u0131n \u00e7evresine sinekler gibi \u00fc\u015f\u00fc\u015f\u00fcrler. Tufan\u0131 tertipleyen tanr\u0131 Enlil, tanr\u0131lar kurulunun karar\u0131na ihanet etti\u011fi i\u00e7in tanr\u0131 Ea\u2019ya bir g\u00fczel \u00e7\u0131k\u0131\u015f\u0131r. Tanr\u0131lar art\u0131k yapacaklar\u0131 bir \u015fey kalmad\u0131\u011f\u0131 i\u00e7in, Ut-Napi\u015ftim\u2019le kar\u0131s\u0131na \u00f6lmezlik ba\u011f\u0131\u015flarlar.<\/p>\n Nuh ve Tufan hikayesinin asl\u0131 olan bu S\u00fcmer efsanesi, Tevrat\u2019la \u0130ncil\u2019den d\u00f6rt bin y\u0131l (k\u0131rk y\u00fczy\u0131l) \u00f6ncedir.<\/p>\n Gene ayn\u0131 b\u00f6lgede, \u0130.\u00d6. XX. y\u00fczy\u0131lda ya\u015fam\u0131\u015f kral Hamurabi\u2019nin (2003-1961) kanunlar\u0131n\u0131 inceleyiniz. S\u00fcmer efsanelerinin miras\u00e7\u0131s\u0131 olan Asur-Babilonya uygarl\u0131\u011f\u0131n\u0131n bu b\u00fcy\u00fck yap\u0131t\u0131, Hamurabi kanunlar\u0131, Tevrat kurallar\u0131na kaynakl\u0131k etmi\u015flerdir. Samuel Reinach, Qrpehus adl\u0131 kitab\u0131nda \u015f\u00f6yle demektedir: Hamurabi kanunlar\u0131, Musevi kanunlar\u0131 i\u00e7in ileris\u00fcr\u00fclmesi gelenek haline gelen tarihten yedi y\u00fczy\u0131l \u00f6nce yap\u0131lm\u0131\u015ft\u0131r. E\u011fer Musevi kanunlar\u0131n\u0131n Musa\u2019ya tanr\u0131 taraf\u0131ndan yazd\u0131r\u0131ld\u0131\u011f\u0131 do\u011fruysa, tanr\u0131, Hamurabi\u2019nin yap\u0131t\u0131n\u0131 a\u015f\u0131rm\u0131\u015f demektir. <\/span><\/p>\n TANRILARA KAFA TUTAN KRAL Bu destan\u0131n bulunmas\u0131yla Herakles Mitosu ve Tufan \u00f6yk\u00fcs\u00fc gibi bir\u00e7ok geli\u015fmi\u015f mitlerin kaynaklar\u0131 da meydana \u00e7\u0131km\u0131\u015f olmaktad\u0131r. Destan, temel d\u00fc\u015f\u00fcnce olarak, do\u011fan\u0131n s\u0131rlar\u0131n\u0131 bilmek isteyen insan\u0131n [sayfa 38] ara\u015ft\u0131r\u0131c\u0131 \u00e7abas\u0131n\u0131 i\u015fler ve tanr\u0131lara bile kafa tutacak \u00f6l\u00e7\u00fcdeki g\u00fcc\u00fcn\u00fc belirtir. \u00d6l\u00fcms\u00fczl\u00fc\u011f\u00fcn insan i\u00e7in olanaks\u0131z bulundu\u011funu saptar. \u0130nsan, kar\u015f\u0131s\u0131na \u00e7\u0131kacak do\u011fa engellerini yenip a\u015farak kendi yolunu kendi yaratacakt\u0131r. \u0130nsan\u0131n kendi yolunu a\u00e7mas\u0131na tanr\u0131lar bile engel olamayacakt\u0131r. Tufan bile g\u00f6nderseler insan soyunu yok edemeyeceklerdir.<\/p>\n Tanr\u0131lar ve do\u011fa, insana her g\u00fcn biraz daha yenilecek ve s\u0131rlar\u0131n\u0131 her g\u00fcn biraz daha kapt\u0131racakt\u0131r. Destan, ayn\u0131 zamanda, insan\u0131n idealist d\u00fc\u015flerle kendini kendine yabanc\u0131la\u015ft\u0131rmadan \u00f6nce \u00e7ok daha ger\u00e7ek\u00e7i bulundu\u011funu da tan\u0131tlamaktad\u0131r. Tanr\u0131lar, insana yard\u0131m etmemekte, tersine, g\u00fc\u00e7l\u00fckler \u00e7\u0131karmaktad\u0131rlar. \u0130nsan bu g\u00fc\u00e7l\u00fckleri kendi al\u0131nteriyle, bilin\u00e7li \u00e7abas\u0131yla yenmektedir. Destan\u0131n bir ba\u015fka \u00f6zelli\u011fi de, insan\u0131n inan\u00e7la de\u011fil, bilgiyle davranmas\u0131 gerekti\u011fini belirtmesidir. G\u0131lgam\u0131\u015f inanmaz, ancak her \u015feyi g\u00f6r\u00fcp bilir (Sha Nagba \u0130muru). Bilmek ve anlamak, onun insanl\u0131k niteli\u011fidir. G\u0131lgam\u0131\u015f, efsanele\u015ftirilmi\u015f ger\u00e7ek bir kahraman san\u0131lmaktad\u0131r. Kimi incelemecilere g\u00f6re Mezopotamya\u2019da iki \u0131rmak vadisinin g\u00fcneyinde ger\u00e7ekten ya\u015fam\u0131\u015f ve h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n \u00dcnl\u00fc destanlar\u0131nda yar\u0131 insan, yar\u0131 tanr\u0131 say\u0131lm\u0131\u015ft\u0131r. Kimi yorumculara g\u00f6re de tanr\u0131lara kafa tutan insan\u0131n, insan g\u00fcc\u00fcn\u00fcn simgesidir. G\u00f6rd\u00fc\u011f\u00fc i\u015fler, t\u0131pk\u0131 Yunan mitolojisindeki Herakles\u2019in i\u015fleri gibi on iki tanedir. Bu \u00e7ok eski mitosun Herakles mitosunu geni\u015f \u00f6l\u00e7\u00fcde etkiledi\u011fi bellidir. Destanlarda anlat\u0131ld\u0131\u011f\u0131na g\u00f6re G\u0131lgam\u0131\u015f, \u00e7ok ak\u0131ll\u0131 ve \u00e7ok \u00e7al\u0131\u015fkan bir gen\u00e7 kralm\u0131\u015f. Halk\u0131n\u0131 da, kendisi gibi bo\u015f oturmamalar\u0131 i\u00e7in, i\u015fe ko\u015farm\u0131\u015f. Uruklu k\u0131zlar ve kad\u0131nlar tanr\u0131lara yalvar\u0131p kocalar\u0131n\u0131n ve sevgililerinin biraz da kendilerine b\u0131rak\u0131lmas\u0131n\u0131 istemi\u015fler.<\/p>\n Tanr\u0131\u00e7a Aruru kad\u0131nlara ac\u0131m\u0131\u015f ve toprak v\u00fccutlu yar\u0131 hayvan Enkidu\u2019yu yaratarak G\u0131lgam\u0131\u015f\u2019la dost etmeye karar vermi\u015f. B\u00f6ylelikle gen\u00e7 ve cesur kral\u0131 \u00e7e\u015fitli ser\u00fcvenlere s\u00fcr\u00fckleyip Uruk erkeklerini rahat b\u0131rakmas\u0131n\u0131 sa\u011flam\u0131\u015f. Ger\u00e7ekten de bu iki g\u00fc\u00e7l\u00fc yarat\u0131\u011f\u0131n dostlu\u011fu, bir\u00e7ok tehlikeli ser\u00fcvenlere at\u0131lmalar\u0131n\u0131 gerektirmi\u015f. Bu dostluk bir g\u00fcre\u015fle ba\u015flam\u0131\u015f, G\u0131lgam\u0131\u015f ola\u011fan\u00fcst\u00fc g\u00fcc\u00fcyle. Enkidu\u2019yu tuttu\u011fu gibi yere \u00e7arp\u0131vermi\u015f. Yarat\u0131ld\u0131\u011f\u0131ndan beri ilk kez yenilgiye u\u011frayan Enkidu \u00e7ok \u015fa\u015f\u0131rm\u0131\u015f. Oysa bu yenilgide bir \u00e7e\u015fit orospular olan \u0130\u015ftar rahibelerinin de rol\u00fc varm\u0131\u015f. Gen\u00e7 kral, ormanlarda ya\u015fad\u0131\u011f\u0131n\u0131 duydu\u011fu bu yar\u0131 hayvan yarat\u0131\u011f\u0131 kand\u0131r\u0131p kente getirmesi i\u00e7in onlardan birini g\u00f6revlendirmi\u015f.<\/p>\n Enkidu da yedi g\u00fcn ve yedi gece bu rahibeyle yatm\u0131\u015f, ondan insanc\u0131l olmas\u0131n\u0131 \u00f6\u011frenmi\u015f. \u0130ki yi\u011fitin ilk ser\u00fcvenleri, tanr\u0131 Enlil\u2019in Sedir da\u011f\u0131n\u0131 korumakla g\u00f6revlendirdi\u011fi Humbaba ya da Kumbaba adl\u0131 devi \u00f6ld\u00fcrmek olmu\u015f. Bu ba\u015far\u0131 G\u0131lgam\u0131\u015f\u2019\u0131 \u00f6ylesine y\u00fccele\u015ftirip g\u00fczelle\u015ftirmi\u015f ki, tanr\u0131\u00e7a \u0130\u015ftar dayanamam\u0131\u015f, onunla evlenmek istemi\u015f ama gen\u00e7 kral bu evlenmeye yana\u015fmam\u0131\u015f, \u00fcstelik de tanr\u0131\u00e7ayla alay etmi\u015f. Onuru k\u0131r\u0131lan tanr\u0131\u00e7a \u00e7ok k\u0131zm\u0131\u015f ve tanr\u0131 Anu\u2019ya ba\u015fvurarak \u00f6c\u00fcn\u00fc alabilecek kutsal bir bo\u011fa yaratmas\u0131n\u0131 dilemi\u015f. Kahramanlar\u0131m\u0131z\u0131n ikinci i\u015fi bu bo\u011fay\u0131 \u00f6ld\u00fcrmek olmu\u015f. Gen\u00e7 kral, Uruk kentini \u00e7evreleyen duvarlar\u0131n \u00fcst\u00fcne \u00e7\u0131k\u0131p \u00f6c\u00fcn\u00fcn al\u0131n\u0131\u015f\u0131n\u0131 seyretmeye haz\u0131rlanan tanr\u0131\u00e7an\u0131n g\u00f6zleri \u00f6n\u00fcnde, bir baltayla bo\u011fan\u0131n kafas\u0131n\u0131 u\u00e7uruvermi\u015f.<\/p>\n Daha pek \u00e7ok ola\u011fan\u00fcst\u00fc ba\u015far\u0131lar kazanan iki yi\u011fidin bu ser\u00fcvenlerinde sonucu alan, e\u015fdeyi\u015fle devleri, bo\u011falar\u0131 vb. \u00f6ld\u00fcren hep G\u0131lgam\u0131\u015f\u2019t\u0131r, arkada\u015f\u0131 Engidu sadece yard\u0131mc\u0131 durumdad\u0131r. B\u00fct\u00fcn bu ser\u00fcvenlerden sonra Engidu hastalanm\u0131\u015f ve \u00f6lm\u00fc\u015f. Arkada\u015f\u0131n\u0131n \u00f6l\u00fcm\u00fcne \u00e7ok \u00fcz\u00fclen gen\u00e7 kral b\u00f6ylelikle ilk kez \u00f6l\u00fcm\u00fcn ac\u0131l\u0131\u011f\u0131n\u0131 [sayfa 39] \u00f6\u011frenmi\u015f ve \u00f6l\u00fcms\u00fczl\u00fc\u011fe eri\u015fmenin yollar\u0131n\u0131 ara\u015ft\u0131rmaya ba\u015flam\u0131\u015f. Dedelerinden Ut Napi\u015ftim (Mezopotamya Nuh\u2019u)\u2019in Tufandan kurtularak \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015ftu\u011funu hat\u0131rlam\u0131\u015f ve onu bulup \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn yolunu \u00f6\u011frenmek istemi\u015f.<\/p>\n Bir\u00e7ok ser\u00fcvenlerden sonra dedesini bulmu\u015f, ondan \u00fcnl\u00fc Tufan \u00f6yk\u00fcs\u00fcn\u00fc dinlemi\u015f (Bu \u00f6yk\u00fc, destan\u0131n on birinci b\u00f6l\u00fcm\u00fcndedir). Dedesi ona, denizlerin dibinde b\u00fcy\u00fcl\u00fc bir ot bulundu\u011funu, bu otu bulup yiyebilirse \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015faca\u011f\u0131n\u0131 s\u00f6ylemi\u015f. D\u00f6n\u00fc\u015f\u00fcnde, denizlerin dibine dal\u0131p bu otu koparan G\u0131lgam\u0131\u015f tam onu yiyice\u011fi s\u0131rada otu bir y\u0131lana kapt\u0131rm\u0131\u015f. \u00d6l\u00fcms\u00fczl\u00fck umudunu yitiren G\u0131lgam\u0131\u015f, Uruk\u2019a d\u00f6nm\u00fc\u015f ve yeralt\u0131 tanr\u0131s\u0131 Nergal\u2019in izniyle yery\u00fcz\u00fcne d\u00f6nm\u00fc\u015f olan arkada\u015f\u0131 Engidu\u2019nun ruhuyla konu\u015fup avunmaya \u00e7al\u0131\u015fm\u0131\u015f. \u00d6l\u00fcm\u00fcn kesin oldu\u011funu bildi\u011finden, dostuna \u00f6b\u00fcr d\u00fcnya \u00fcst\u00fcne bir\u00e7ok sorular sormu\u015f. Destan bu sorulardan meydana gelen bir b\u00f6l\u00fcmle sona ermektedir.<\/p>\n \u00d6L\u00dcLER K\u0130TABI B\u00fct\u00fcn dinlerdeki erdem kurallar\u0131n\u0131 toplay\u0131n\u0131z. Sonra da bunlar\u0131 papir\u00fcs tomarlar\u0131nda gizlenen eski M\u0131s\u0131r \u00d6l\u00fcler kitab\u0131n\u0131n, \u00f6l\u00fcmden sonra Oziris\u2019in muhakemesinde okunan, \u015fu b\u00f6l\u00fcm\u00fcyle kar\u015f\u0131la\u015ft\u0131r\u0131n\u0131z: “Hi\u00e7 kimseye k\u00f6t\u00fcl\u00fck etmedim. Yak\u0131nlar\u0131m\u0131 bahts\u0131zl\u0131\u011fa s\u00fcr\u00fcklemedim. Ger\u00e7ek evinde al\u00e7akl\u0131k etmedim. Kimseyi g\u00fcc\u00fcn\u00fcn d\u0131\u015f\u0131nda \u00e7al\u0131\u015ft\u0131rmad\u0131m. Benim y\u00fcz\u00fcmden kimse korku duymad\u0131, yoksulluk ve ac\u0131 \u00e7ekmedi, bahts\u0131z olmad\u0131. Tanr\u0131lar\u0131n k\u00f6t\u00fc g\u00f6rd\u00fckleri \u015feyleri hi\u00e7bir zaman yapmad\u0131m. K\u00f6lelere k\u00f6t\u00fc muamele ettirmedim. Kimseyi a\u00e7 b\u0131rakmad\u0131m. Kimseye g\u00f6z ya\u015f\u0131 d\u00f6kt\u00fcrmedim. Kimseyi \u00f6ld\u00fcrmedim. Kimsenin kahpece \u00f6ld\u00fcr\u00fclmesini emretmedim. Kimseye yalan s\u00f6ylemedim. Hi\u00e7bir utand\u0131r\u0131c\u0131 davran\u0131\u015fta bulunmad\u0131m. Zina etmedim. Yiyecekleri pahal\u0131 ve eksik satmad\u0131m. Terazinin dirhemi \u00fczerine hi\u00e7bir zaman elimi bast\u0131rmad\u0131m. Teraziyle tartarken hi\u00e7bir zaman hile yapmad\u0131m. S\u00fct \u00e7ocuklar\u0131n\u0131n a\u011f\u0131zlar\u0131ndan s\u00fct\u00fc uzakla\u015ft\u0131rmad\u0131m. Hayvanlar\u0131 \u00e7almad\u0131m. Tanr\u0131\u2019n\u0131n ku\u015flar\u0131n\u0131 a\u011f kurup avlamad\u0131m. \u00d6lm\u00fc\u015f bal\u0131\u011f\u0131 tutmad\u0131m. Hi\u00e7bir ark\u0131n suyunu ba\u015fka y\u00f6ne \u00e7evirmedim. Ben temizim, temizim, temizim”.<\/p>\n Eski M\u0131s\u0131r\u2019\u0131n \u00f6l\u00fcmden sonra ya\u015fama d\u00fc\u015f\u00fcncesi, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn bu en \u00e7ekici yan\u0131, yery\u00fcz\u00fc erdemini g\u00fc\u00e7lendirmektedir. \u00c7\u00fcnk\u00fc, \u00f6l\u00fcmden sonra sonsuza kadar mutlulukla ya\u015fayabilmek i\u00e7in d\u00fcnya \u00fcst\u00fcndeki \u00e7ok k\u0131sa s\u00fcreli erdem s\u0131nav\u0131n\u0131 [sayfa 40] ba\u015far\u0131yla vermek gerekir. Bu s\u0131nav\u0131 ba\u015far\u0131yla veremeyenler, \u00f6ld\u00fckten sonra yeniden \u00f6ld\u00fcr\u00fcl\u00fcp yok edilirler. Tanr\u0131 Oziris taht\u0131nda oturmaktad\u0131r. \u00d6n\u00fcndeki terazinin bir kefesinde dirhem yerine ger\u00e7ek (hakikat) vard\u0131r. \u00d6l\u00fcn\u00fcn , tartacakt\u0131r. \u00d6l\u00fc, hayat\u0131n\u0131n hesab\u0131n\u0131 do\u011fru vermi\u015fse cennetlik olur ve sonsuz mutlulu\u011fa kavu\u015fur. Eski M\u0131s\u0131rl\u0131lar buna inanmaktad\u0131rlar. \u015eu halde, erdemli bir ya\u015fay\u0131\u015f, eski M\u0131s\u0131r dininin temelidir. Nitekim d\u00fcnyan\u0131n d\u00f6rt buca\u011f\u0131ndaki \u00e7e\u015fitli dinler de hep bu temele dayanmaktad\u0131rlar.<\/p>\n \u0130.\u00d6. ond\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda M\u0131s\u0131r\u2019da Thebae kentinde \u00e7ok ak\u0131ll\u0131 gen\u00e7 bir kral ya\u015fad\u0131. Bu kral\u0131n ad\u0131 d\u00f6rd\u00fcnc\u00fc Amenotep (ya da Amenofis)\u2019tir. \u0130nsanlar\u0131 tek tanr\u0131ya ba\u011flamay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc s\u0131rada hen\u00fcz yirmi ya\u015f\u0131ndayd\u0131. Tarih\u00e7iler, onun bu ileri \u00fclk\u00fcs\u00fcne \u00e7e\u015fitli nedenler yak\u0131\u015ft\u0131r\u0131yorlar. Kimine g\u00f6re Amenotep, Thebae rahiplerinin siyasal egemenliklerini, k\u0131rmak istemi\u015ftir. Kimine g\u00f6re de M\u0131s\u0131rl\u0131 olmayan uyruklar\u0131 ba\u011flamak amac\u0131n\u0131 g\u00fctm\u00fc\u015ft\u00fcr. \u0130\u00e7inden gelen bir tek tanr\u0131 sevgisine uydu\u011funu s\u00f6yleyenler de var. Nedeni ne olursa olsun, d\u00f6rd\u00fcnc\u00fc Amenotep\u2019in ba\u015farmak istedi\u011fi i\u015f, tarih \u00e7ap\u0131nda \u00f6nemli bir i\u015ftir.<\/p>\n O zamanlar M\u0131s\u0131r\u2019da her kentin, her kasaban\u0131n ayr\u0131 tanr\u0131s\u0131 vard\u0131. Bu tanr\u0131lar, totem d\u00fc\u015f\u00fcncesinin kal\u0131nt\u0131lar\u0131yd\u0131. Nas\u0131l totem sadece kendi klan\u0131n\u0131 koruyup g\u00f6zetiyorsa, kasaba tanr\u0131lar\u0131 da kendi kasabalar\u0131n\u0131 koruyup g\u00f6zetiyordu. Thebae kasabas\u0131n\u0131n da Amon ad\u0131nda bir tanr\u0131s\u0131 vard\u0131. Thebae ba\u015fkent olmadan \u00f6nce \u00f6nemsiz bir tanr\u0131yd\u0131 bu. B\u00fcy\u00fck tanr\u0131 Ra\u2019n\u0131n yan\u0131nda ad\u0131 bile an\u0131lmazd\u0131. Thebae ba\u015fkent olunca Amon ba\u015f tanr\u0131 oldu, gene de Ra\u2019y\u0131 bir kalemde silemedi\u011fi i\u00e7in, ad\u0131na Amon-Radendi. Amon, art\u0131k her ad\u0131n ba\u015f\u0131nda ya da sonunda yer al\u0131yordu. Kendisiyle sava\u015facak olan Amenotep\u2019in ad\u0131 bile onunla s\u00fcsleniyordu. Amenotep, Amon ho\u015fnuttur anlam\u0131na geliyordu. Amon\u2019un ondan ho\u015fnut olup olmad\u0131\u011f\u0131 bilinemezdi ama bu gen\u00e7 adam\u0131n Amon\u2019dan ho\u015fnut olmad\u0131\u011f\u0131 pek yak\u0131nda g\u00f6r\u00fclecekti.<\/p>\n B\u00fct\u00fcn tanr\u0131lar g\u00fc\u00e7lerini g\u00fcne\u015ften al\u0131yorlard\u0131. Ra da Do\u011fan G\u00fcne\u015f Tanr\u0131s\u0131yd\u0131. Amenotep, evrensel g\u00fcne\u015fin evrensel bir din yaratmaya yetece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015f olmal\u0131d\u0131r. G\u00fcne\u015f yuvarla\u011f\u0131n\u0131 ki\u015file\u015ftiren Aton gen\u00e7, kral tahta \u00e7\u0131k\u0131ncaya kadar pek \u00f6nemsenmemi\u015fti. Amenotep, egemenli\u011fi eline al\u0131r almaz b\u00fcy\u00fck din devrimine Amon\u2019un yerine Aton\u2019u getirmekle ba\u015flad\u0131. Ba\u015fta Amon olmak \u00fczere b\u00fct\u00fcn tanr\u0131lar\u0131n adlar\u0131n\u0131 sildiriyor, onlara tapmay\u0131 kesinlikle yasak ediyordu. Gen\u00e7 kral\u0131n korkusundan b\u00fct\u00fcn Amonlu adlar Atonla\u015fmaya ba\u015flad\u0131lar. Kendisi de Amenotep ad\u0131n\u0131 b\u0131rakarak Aton\u2019un b\u00fcy\u00fckl\u00fc\u011f\u00fc anlam\u0131na gelen Akhnaton ad\u0131n\u0131 ald\u0131.<\/p>\n Bu b\u00fcy\u00fck devrimi Thebae kentinde diledi\u011fi \u00e7abuklukla ba\u015faramayaca\u011f\u0131n\u0131 anlayan gen\u00e7 Akhnaton, krall\u0131\u011f\u0131n\u0131n d\u00f6rd\u00fcnc\u00fc y\u0131l\u0131nda ba\u015fkenti de de\u011fi\u015ftirdi. Orta M\u0131s\u0131r\u2019da g\u00fcne\u015f yuvarla\u011f\u0131n\u0131n ufku anlam\u0131na gelen Akhhetaton adl\u0131 yeni bir ba\u015fkent kurdu. Bu yeni ba\u015fkent, Aton tap\u0131naklar\u0131yla s\u00fcslenmi\u015fti (bu kentin bug\u00fcnk\u00fc ad\u0131 Tel-el-Amarna\u2019d\u0131r). Art\u0131k b\u00fct\u00fcn M\u0131s\u0131r\u2019da tek tanr\u0131 egemendi. Aton\u2019dan ba\u015fkas\u0131na tapmak yasakt\u0131. \u00c7oktanr\u0131c\u0131l\u0131k bir ak\u0131ll\u0131 delikanl\u0131n\u0131n \u00f6zel g\u00fcc\u00fcyle bir anda silinivermi\u015fti ortadan.<\/p>\n Amenotep\u2019in tek tanr\u0131s\u0131 Aton i\u00e7in yazd\u0131\u011f\u0131 \u015fu \u015fark\u0131, onun bu kocaman devrimle ne b\u00fcy\u00fck bir ama\u00e7 g\u00fctt\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k\u00e7a anlat\u0131yor: Sen ki e\u015fyan\u0131n olu\u015fu s\u0131ras\u0131nda zaten ya\u015famaktayd\u0131n ey canl\u0131 Aton, ufukta parlayarak y\u00fckseliyorsun. G\u00fczelli\u011fin b\u00fct\u00fcn \u00fclkeleri ayd\u0131nlat\u0131yor. G\u00fc\u00e7l\u00fc b\u00fcy\u00fckl\u00fc\u011f\u00fcnle d\u00fcnyan\u0131n \u00fcst\u00fcnde g\u00f6r\u00fcnd\u00fc\u011f\u00fcn zaman \u0131\u015f\u0131klar\u0131n, yaratt\u0131\u011f\u0131n alemin son u\u00e7lar\u0131na kadar b\u00fct\u00fcn uluslar\u0131 kucakl\u0131yor…<\/p>\n Evrensel g\u00fcne\u015fi evrensel bir d\u00fc\u015f\u00fcnce olarak b\u00fct\u00fcn uluslara yaymak… \u0130\u015fte Amenotep\u2019in b\u00fcy\u00fckl\u00fc\u011f\u00fc buradad\u0131r. Ne yaz\u0131k ki \u00f6mr\u00fc bu b\u00fcy\u00fck devrimin k\u00f6kle\u015fmesine yetmemi\u015ftir. \u00d6ld\u00fc\u011f\u00fc zaman yirmi dokuz ya\u015f\u0131ndayd\u0131. \u00d6l\u00fcm\u00fcnden pek az sonra gericili\u011fin tepkisi ba\u015flad\u0131, birka\u00e7 y\u0131l i\u00e7inde de insanlar\u0131 birle\u015fmeye ve \u00f6zg\u00fcrl\u00fc\u011fe \u00e7a\u011f\u0131ran bu d\u00fc\u015f\u00fcnce, yobaz ve \u00e7\u0131karc\u0131 kafalar\u0131n sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda y\u0131k\u0131l\u0131p gitti.<\/p>\n EVREN-TANRI Tarihte bilinen ilk kutsal kitap, Vedizm dininin kitab\u0131 olan Rig-Ved\u2019dir. Vedalar\u0131n ilk \u015fark\u0131lar\u0131 b\u00fcy\u00fcc\u00fcl\u00fck \u015fark\u0131lar\u0131d\u0131r. Bunlarda hen\u00fcz b\u00fcy\u00fck tanr\u0131lar\u0131n adlar\u0131 ge\u00e7memektedir. Bo\u011fazk\u00f6y kaz\u0131lar\u0131nda bulunan \u00e7ok \u00f6nemli bir antla\u015fma Vedizm\u2019in kaynaklar\u0131n\u0131 ba\u015fka \u00fclkelere \u00e7ekmektedir. Bu antla\u015fma \u0130sa\u2019dan \u00f6nce ond\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda Hititlerle Mitanniler aras\u0131nda yap\u0131lm\u0131\u015ft\u0131. Antla\u015fmada ad\u0131 ge\u00e7en tanr\u0131lar (\u0130ndra, Mithra, Varuna) sonralar\u0131 Vedizm\u2019in b\u00fcy\u00fck tanr\u0131lar\u0131 olmu\u015flard\u0131. \u0130.\u00d6. 1000 y\u0131llar\u0131nda tertiplenen Vedizm \u015fark\u0131lar\u0131 art\u0131k bu tanr\u0131lar\u0131n s\u00f6z\u00fcn\u00fc etmektedirler.<\/p>\n Vedalar\u0131n en b\u00fcy\u00fck tanr\u0131s\u0131 \u0130ndra\u2019d\u0131r. \u0130ndra bir do\u011fa tanr\u0131s\u0131d\u0131r, sava\u015f\u00e7\u0131d\u0131r da. Oysa onun kar\u015f\u0131s\u0131na bir ak\u0131l tanr\u0131s\u0131 dikmek gerekiyordu. Bu ak\u0131l tanr\u0131s\u0131 da Varuna\u2019d\u0131r. Varuna evrensel d\u00fczeni sa\u011fl\u0131yor, erdemi ger\u00e7ekle\u015ftiriyordu. Tam bir g\u00f6k tanns\u0131, y\u0131ld\u0131zl\u0131 g\u00f6\u011f\u00fcn tanr\u0131s\u0131yd\u0131 (Varuna s\u00f6zc\u00fc\u011f\u00fcn\u00fc ses bak\u0131m\u0131ndan, g\u00f6k anlam\u0131na gelen Uranus ve eski \u0130ran\u2019\u0131n b\u00fcy\u00fck tanr\u0131s\u0131 Ahura\u2019yla kar\u015f\u0131la\u015ft\u0131r\u0131n\u0131z). Bunlar\u0131n yan\u0131nda ba\u015fka bir g\u00f6k tanr\u0131s\u0131, g\u00fcne\u015fli g\u00fcnd\u00fcz g\u00f6\u011f\u00fcn\u00fcn tanr\u0131s\u0131 Mithra yer almaktad\u0131r. Mithra bir hukuk tanr\u0131s\u0131d\u0131r, insanlar aras\u0131ndaki t\u00fczeyi sa\u011flamaktad\u0131r. Veda \u015fark\u0131lar\u0131na g\u00f6re Varuna\u2019yla Mithra\u2019n\u0131n analar\u0131 Aditi\u2019dir. Aditi, evrendeki b\u00fct\u00fcn varl\u0131klar\u0131n ortak \u00f6z\u00fc say\u0131lmakta ve totemizmin Mana\u2019s\u0131n\u0131n yerini tutmaktad\u0131r. Vedalarda eski Yunan\u2019\u0131n Zeus Pater\u2019inin kar\u015f\u0131l\u0131\u011f\u0131 olarak Diyaus Pitar vard\u0131r. Bu tanr\u0131lar gittik\u00e7e \u00f6nemlerini kaybedecekler ve yerlerini kurban tanr\u0131lar\u0131na b\u0131rakacaklard\u0131r. \u00c7\u00fcnk\u00fc, Vedizm\u2019e g\u00f6re tanr\u0131lar\u0131 yaratanlar kurbanlard\u0131r, bir ba\u015fka deyi\u015fle varl\u0131\u011f\u0131 yaratan eylemdir.<\/p>\n Vedizm\u2019de erdem, kurban yoluyla elde edilir. Kurbanlar tanr\u0131lar\u0131 yarat\u0131rlar. Tanr\u0131lar da insanlar\u0131 iyili\u011fe ve g\u00fcvenli\u011fe ula\u015ft\u0131r\u0131rlar. Bu sistemde g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn d\u0131\u015f\u0131nda ba\u015fkaca bir erdem d\u00fc\u015f\u00fcn\u00fclmemektedir. Veda s\u00f6z\u00fc Hint dilinde bilgi anlam\u0131ndad\u0131r. Ancak bu bilgi kulak yoluyla edinilen bir bilgidir. Veda\u2019n\u0131n bilgisi erdemdir.<\/p>\n \u0130nsanl\u0131\u011f\u0131n en eski kutsal kitab\u0131 olan Rig-Veda, do\u011fal bir sonu\u00e7 olarak, Hindistan\u2019da s\u0131n\u0131flanmalar\u0131 do\u011furmu\u015ftur. Kast ad\u0131 verilen bu s\u0131n\u0131flar\u0131n ba\u015f\u0131nda din adamlar\u0131n\u0131n, Brehmenlerin (rahip) kast\u0131 gelmektedir. Din adamlar\u0131n\u0131n alt\u0131nda prenslerle sava\u015f\u00e7\u0131lar\u0131n kast\u0131 olan arya kast\u0131 vard\u0131r. Bundan sonra, i\u015f\u00e7ilerin ve k\u00f6lelerin \u00e7udra kast\u0131 yer almaktad\u0131r. Bunlar\u0131n d\u0131\u015f\u0131nda da insanl\u0131\u011f\u0131n en a\u015fa\u011f\u0131l\u0131\u011f\u0131 say\u0131lan paryalar vard\u0131r.<\/p>\n Erdem b\u00fct\u00fcn bu s\u0131n\u0131flarda ayr\u0131 bir \u00f6l\u00e7\u00fc ta\u015f\u0131maktad\u0131r. Bir kast\u0131n erdemi, \u00f6b\u00fcr kast\u0131n erdeminden ba\u015fkad\u0131r. Erdem bir s\u0131n\u0131fa g\u00f6re almak, bir ba\u015fka s\u0131n\u0131fa g\u00f6re vermektir. Rig-Veda\u2019n\u0131n onuncu kitab\u0131n\u0131n onuncu \u015fark\u0131s\u0131 \u015f\u00f6yle biter: \u0130nsan bir Brehmene bir inek verirse b\u00fct\u00fcn alemleri elde etmi\u015f olur. Bu ad, Sanskrit\u00e7e t\u00fcm varl\u0131\u011f\u0131n kayna\u011f\u0131, ilkesi, ruhu anlamlar\u0131n\u0131 dile getiren ve s\u00f6zc\u00fck olarak salt\u0131k (Os. Mutlak, Fr. Absolu) anlam\u0131nda kullan\u0131lan Brahman deyiminden gelir. Denilebilir ki Brahma, kavram olarak Brahman\u2019\u0131n ki\u015file\u015ftirilmesidir. Hint inan\u00e7lar\u0131na g\u00f6re Brahman, \u00fc\u00e7 ayr\u0131 bi\u00e7imde belirmi\u015ftir: Yarat\u0131c\u0131 tanr\u0131 olarak Brahma, koruyucu tanr\u0131 olarak Vi\u015fnu, y\u0131k\u0131c\u0131 tanr\u0131 olarak Siva, H\u0131ristiyanl\u0131\u011f\u0131n \u00fc\u00e7l\u00fc\u011f\u00fcn\u00fc and\u0131ran bu \u00fc\u00e7l\u00fc\u011fe Sanskrit\u00e7e trimurti denir. Bu \u00fc\u00e7l\u00fck de, H\u0131ristiyan \u00fc\u00e7l\u00fc\u011f\u00fcnde oldu\u011fu gibi, bir, \u00fc\u00e7l\u00fckte teklik\u2019dir. \u00c7\u00fcnk\u00fc yarat\u0131c\u0131, koruyucu ve y\u0131k\u0131c\u0131 olarak beliren ayn\u0131 salt\u0131k varl\u0131kt\u0131r ve Brahman\u2019d\u0131r. Brahman\u2019\u0131n as\u0131l ki\u015fili\u011fi yarat\u0131c\u0131l\u0131kta belirmi\u015ftir ve bundan \u00f6t\u00fcr\u00fc de Brahma, Hint \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131n\u0131n say\u0131s\u0131z tanr\u0131lar\u0131 aras\u0131nda en soyut tanr\u0131d\u0131r.<\/p>\n Bu y\u00fczden onun \u00fcst\u00fcne tasar\u0131mlanm\u0131\u015f hemen hi\u00e7bir \u00f6yk\u00fc yoktur. Sadece b\u00fct\u00fcn bilgilerini Veda ad\u0131 verilen d\u00f6rt kutsal kitaba yazm\u0131\u015f oldu\u011fu s\u00f6ylenir. Bundan anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re, tektanr\u0131c\u0131 dinlerde oldu\u011fu gibi, kutsal kitaplar da bu yarat\u0131c\u0131 tanr\u0131n\u0131n s\u00f6zleri ya da bilgileridir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, tektanr\u0131c\u0131 dinlerin de\u011fi\u015fmez niteli\u011fi olan yaratan ve kitab\u0131 Hint d\u00fc\u015f\u00fcncesinde \u0130.\u00d6. 2000 y\u0131llar\u0131nda ger\u00e7ekle\u015fmeye ba\u015flam\u0131\u015ft\u0131r. Tektanr\u0131c\u0131 dinlerin ba\u015fka bir niteli\u011fi olan peygamber de bir s\u00fcre sonra Buda\u2019n\u0131n ki\u015fili\u011finde meydana \u00e7\u0131kacakt\u0131r. Onun meydana \u00e7\u0131k\u0131\u015f\u0131na kadar peygamberlik g\u00f6revini g\u00fc\u00e7l\u00fc bir s\u0131n\u0131f halinde kendilerine Brahman ad\u0131n\u0131 vermi\u015f olan rahipler yapm\u0131\u015flard\u0131r. Budist inan\u00e7lar\u0131na g\u00f6re Buda, b\u00fct\u00fcn bilgilerini Brahma\u2019dan alm\u0131\u015ft\u0131r, art\u0131k olgunla\u015ft\u0131\u011f\u0131n\u0131 ve bildiklerini ba\u015fkalar\u0131na \u00f6\u011fretmesi gerekti\u011fini kendisine Brahma s\u00f6ylemi\u015ftir, Buda da Brahma\u2019dan ald\u0131\u011f\u0131 bu buyrukla kalk\u0131p Benares\u2019e gelmi\u015ftir. Buda\u2019n\u0131n \u00fcnl\u00fc Benares s\u00f6ylevi, Brahma\u2019n\u0131n kendisine verdi\u011fi bilgilerin \u00fcr\u00fcn\u00fcym\u00fc\u015f. Evrensel olu\u015fman\u0131n, e\u015fdeyi\u015fle, evrimin \u00e7at\u0131\u015fan kar\u015f\u0131tl\u0131klar\u0131n a\u015f\u0131lmas\u0131yla olu\u015ftu\u011fu ilk d\u00fc\u015f\u00fcncelerce de sezilmi\u015ftir.<\/p>\n Hintlilerin Brahma Siva, \u00c7inlilerin Yin-Yang, Yunanl\u0131lar\u0131n Eros Anteros kar\u015f\u0131tl\u0131klar\u0131 ve bu kar\u015f\u0131tl\u0131klar aras\u0131ndaki \u00e7eli\u015fme ve \u00e7at\u0131\u015fmalar, bu bilim \u00f6ncesi sezinin en belli \u00f6rnekleridir. Hemen b\u00fct\u00fcn mitolojilerin temel belirleyici d\u00fc\u015f\u00fcncesi iyilik k\u00f6t\u00fcl\u00fck \u00e7eli\u015fkisi\u2019dir. Hint mitolojisinde yarat\u0131c\u0131 Brahma\u2019n\u0131n kar\u015f\u0131s\u0131na y\u0131k\u0131c\u0131 Siva \u00e7\u0131kar ve bu temel \u00e7eli\u015fme olumlu Vi\u015fnu\u2019yla a\u015f\u0131l\u0131r. D\u00fc\u015f\u00fcnsel insan ya\u015fam\u0131n\u0131n en eski kaynaklar\u0131ndan biri olan Hint inan\u00e7lar\u0131na g\u00f6re yarat\u0131c\u0131 tanr\u0131 [sayfa 43] Brahma, sadece iyilik temeli \u00fcst\u00fcne kurulmu\u015f bir d\u00fcnya yaratmak istemi\u015f ama kar\u015f\u0131s\u0131na y\u0131k\u0131c\u0131 Siva \u00e7\u0131km\u0131\u015f ve buna her seferinde engel olmu\u015f, \u00e7\u00fcnk\u00fc \u00e7eli\u015fmesiz bir d\u00fcnyan\u0131n yarat\u0131labilece\u011fine inanm\u0131yormu\u015f.<\/p>\n Brahma-Siva-Vi\u015fnu \u00fc\u00e7l\u00fcs\u00fc, Hint mitolojisinin en \u00fcnl\u00fc ve ilgin\u00e7 tanr\u0131 \u00fc\u00e7l\u00fcs\u00fcd\u00fcr. Diyalektik bir \u00fc\u00e7l\u00fc olan bu tanr\u0131l\u0131k grup yaratmay\u0131 (Brahma), yokederken yapmay\u0131 (Siva) ve geli\u015ftirmeyi (Vi\u015fnu) simgeler. Diyalektik bir sav-kar\u015f\u0131sav-bire\u015fim (Tez-antitez-sentez) \u00fc\u00e7l\u00fcs\u00fcd\u00fcr. Tanr\u0131 Vi\u015fnu bu geli\u015fmeyi ve geli\u015ftirmeyi sanki daha iyi belirtebilmek i\u00e7in \u00e7e\u015fitli avatara (yery\u00fcz\u00fcne ini\u015f)\u2019larda bulunur, yery\u00fcz\u00fcne her ini\u015finde bozulan d\u00fczeni daha geli\u015fmi\u015f olarak kurar. Halk efsanelerinde ser\u00fcvenleri pek \u00e7oktur. \u00d6zellikle Bal\u0131k, Kaplumba\u011fa, Yabandomuzu, Aslan, C\u00fcce, Rama ve Krisna bi\u00e7imlerinde cisimle\u015fmelerinin \u00e7e\u015fitli efsaneleri vard\u0131r ve pek \u00fcnl\u00fcd\u00fcr.<\/p>\n Evrenin her an geli\u015fmekte oldu\u011fu ve sonsuza kadar s\u00fcrekli olarak geli\u015fece\u011fi d\u00fc\u015f\u00fcncesi Hint felsefesinin en bilimsel sav\u0131d\u0131r. Tanr\u0131 Vi\u015fnu bu sav\u0131n temsilcisidir. Evrenin bir sonu oldu\u011funu tasar\u0131mlayan halk efsanelerinde bile onun d\u00fcnyan\u0131n sonuna do\u011fru yeni bir cisimle\u015fmeyle yeniden d\u00fcnyaya inece\u011fi ve d\u00fcnyay\u0131 b\u00fcsb\u00fct\u00fcn yetkinle\u015ftirece\u011fi anlat\u0131l\u0131r. Hint mitolojisinin Tufan \u00f6yk\u00fcs\u00fcnde de bal\u0131k olup insan Manu\u2019yu s\u0131rt\u0131na alarak kurtaran ve insan soyunun yeniden t\u00fcremesine olanak haz\u0131rlayan odur. Tanr\u0131 Vi\u015fnu, en \u00f6nemli ser\u00fcvenlerinden biri olan Krisna cisimle\u015fmesinde Pandava\u2019lardan Argiuna\u2019yla dost olur ve Bhagavadghita (Cennet \u015fark\u0131s\u0131)\u2019n\u0131n konusu olan \u00fcnl\u00fc s\u00f6ylevini verir. Bu s\u00f6ylev, Hint felsefesinin, \u00f6l\u00fcm ve g\u00f6rev \u00fcst\u00fcne en ilgin\u00e7 d\u00fc\u015f\u00fcncelerini dilegetirir. Vi\u015fnu\u2019ya g\u00f6re \u00f6l\u00fcm diye bir \u015fey yoktur, sadece olu\u015fma ve geli\u015fme vard\u0131r, \u00f6l\u00fcm denilen \u015fey bu olu\u015fma ve geli\u015fmelerin belli birer a\u015famas\u0131d\u0131r, b\u00fct\u00fcn varl\u0131klar gibi insanlar da bu a\u015famalardan ge\u00e7erek daha \u00fcst\u00fcn bir d\u00fczeyde, daha geli\u015fmi\u015f olarak varla\u015f\u0131rlar ve b\u00f6ylece varl\u0131klar\u0131n\u0131 sonsuzca s\u00fcrd\u00fcr\u00fcrler. Vi\u015fnu tasar\u0131m\u0131, b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla, ilkel insan zekas\u0131n\u0131n en parlak belirtilerinden biridir.<\/p>\n AYDINLIK VE KARANLIK Zerd\u00fc\u015f\u2019te g\u00f6re, iyili\u011fi ruhta, k\u00f6t\u00fcl\u00fc\u011f\u00fc maddede bulanlar aldanmaktad\u0131rlar. \u0130yilikle k\u00f6t\u00fcl\u00fck hem ruhlar\u0131, hem maddeleri kaplam\u0131\u015ft\u0131r. Sava\u015f, her iki alan \u00fcst\u00fcnde olagelmektedir. \u0130yilik tanr\u0131s\u0131 (g\u00f6k tanr\u0131s\u0131) H\u00fcrm\u00fcz\u2019\u00fcn \u00e7evresinde nas\u0131l yar\u0131tanr\u0131lar varsa Ehrimen\u2019in \u00e7evresinde de yar\u0131tanr\u0131lar vard\u0131r. H\u00fcrm\u00fcz yarat\u0131yorsa Ehrimen de yaratmaktad\u0131r. Ehrimen, H\u00fcrm\u00fcz\u2019\u00fc yenip maddeler ve ruhlar\u0131 ele ge\u00e7irmek i\u00e7in g\u00f6klere sald\u0131rm\u0131\u015ft\u0131r. Sava\u015f, deh\u015fet vericidir. \u0130nsanlar, g\u00f6\u011f\u00fcn korunmas\u0131na yard\u0131m etmelidirler. Bu sava\u015fta g\u00f6kten yana olanlar erdemli insanlard\u0131r ve sava\u015fa kat\u0131ld\u0131klar\u0131 \u00f6l\u00e7\u00fcde sonsuz mutlulu\u011fa hak kazanacaklard\u0131r.<\/p>\n H\u00fcrm\u00fcz, g\u00f6k-\u0131\u015f\u0131k \u00fclkesinde oturmaktad\u0131r. Ehrimen, yeralt\u0131-karanl\u0131k \u00fclkesindedir. D\u00fcnya, bu iki \u00fclkenin ortas\u0131nda bir s\u0131nav alan\u0131d\u0131r. \u0130nsanlar bu s\u0131nav\u0131 ba\u015far\u0131yla vererek evrensel sava\u015fa iyili\u011fin saflar\u0131nda kat\u0131lmal\u0131d\u0131rlar. \u0130nsanlar, iyilikle k\u00f6t\u00fcl\u00fck aras\u0131ndaki bu evrensel sava\u015fa nas\u0131l kat\u0131lacaklard\u0131r? Zerd\u00fc\u015ft, bu sorunun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u015f\u00f6yle veriyor: Dindar olarak, a\u00e7\u0131k y\u00fcrekli olarak, \u00e7al\u0131\u015fkan olarak… \u0130\u015fte insanlar\u0131n \u00fc\u00e7 b\u00fcy\u00fck \u00f6devi. O kitapta Musa\u2019ya yak\u0131\u015ft\u0131r\u0131lan d\u00fc\u015f\u00fcncelerin hi\u00e7birini Musa bilmezdi. O kitab\u0131 kaleme alanlar, ki bu kaleme al\u0131n\u0131\u015f\u0131n bir b\u00fcy\u00fck papazla bir kral\u0131n anla\u015fmas\u0131 sonunda yap\u0131ld\u0131\u011f\u0131 su g\u00f6t\u00fcrmez bir ger\u00e7ektir; ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn\u00fc, \u00f6l\u00fcmden sonraki ya\u015fay\u0131\u015f\u0131, cennet ve cehennemi, insanlar\u0131n \u00e7ekti\u011fi ac\u0131lar\u0131n en b\u00fcy\u00fck nedeni olan k\u00f6t\u00fcl\u00fc\u011f\u00fcn ba\u015fkald\u0131rmas\u0131n\u0131 bizim peygamberimiz Zerd\u00fc\u015ft\u2019ten \u00f6\u011frenmi\u015flerdir. Hem de bu d\u00fc\u015f\u00fcnceler, ilk krallar\u0131n\u0131z\u0131n ya\u015fad\u0131\u011f\u0131 y\u00fczy\u0131ldan sonra sizin yaz\u0131lar\u0131n\u0131zda g\u00f6r\u00fcn\u00fcr. Zerd\u00fc\u015ft, o yaz\u0131lardan y\u00fczy\u0131llarca \u00f6nce, b\u00fct\u00fcn bunlar\u0131 s\u00f6ylemi\u015fti. Babil ve Ninuva krallar\u0131 taraf\u0131ndan yenilen atalar\u0131n\u0131z\u0131n kral\u0131m\u0131z Serhas taraf\u0131ndan kurtar\u0131ld\u0131\u011f\u0131n\u0131 ne \u00e7abuk unuttunuz? Atalar\u0131n\u0131z, o zamanlar, bizi \u00f6rnek edinmi\u015fler, bizden ders alm\u0131\u015flard\u0131. Kud\u00fcs\u2019e yeni d\u00fc\u015f\u00fcncelerle d\u00f6nd\u00fcler. Siz, g\u00fcc\u00fcn\u00fcz\u00fc yeniden y\u00fcceltecek bir kral bekliyordunuz, bizse onar\u0131c\u0131 ve kurtar\u0131c\u0131 bir evrensel iyilik tanr\u0131s\u0131n\u0131n gelece\u011fini m\u00fcjdeliyorduk. \u0130\u015fte H\u0131ristiyanl\u0131\u011f\u0131 bu iki d\u00fc\u015f\u00fcncenin birle\u015fmesinden yaratt\u0131n\u0131z. Zerd\u00fc\u015ft\u2019\u00fcn yolunu \u015fa\u015f\u0131rm\u0131\u015f \u00e7ocuklar\u0131ndan ba\u015fka hi\u00e7bir \u015fey de\u011filsiniz siz.<\/p>\n ELOAH\u2019LAR ARASINDA B\u0130R YAHOVA Yahudi s\u00f6zc\u00fc\u011f\u00fc, en b\u00fcy\u00fck \u0130srail kabilesi olan Yahuda kabilesine ili\u015fkinli\u011fi dilegetirir, Yahuda kabilesinden olan demektir, daha sonra Musa dininden olan\u2019\u0131 adland\u0131rm\u0131\u015ft\u0131r. Yahudili\u011fe, Musa\u2019n\u0131n ad\u0131na ba\u011flanarak Musevilik denir. Yahudilerin kutsal kitab\u0131 bu dinin kurucusu olarak peygamber \u0130brahim\u2019i g\u00f6sterir. \u0130lkin tanr\u0131n\u0131n buyruklar\u0131n\u0131 kabilesine ileten oymu\u015f. O\u011flu \u0130shak ve \u0130shak\u2019\u0131n o\u011flu Yakub da bu dini s\u00fcrd\u00fcrm\u00fc\u015fler. Daha sonra Musa (Yahudi inan\u00e7lar\u0131na g\u00f6re \u0130.\u00d6. 1440\u2019da \u00f6lm\u00fc\u015f) Sina da\u011f\u0131nda Tanr\u0131\u2019n\u0131n on buyru\u011funu al\u0131yor ve Yahudi dini b\u00f6ylelikle bi\u00e7imleniyor. Yahudilik, \u00e7a\u011f\u0131m\u0131zda da ge\u00e7erli olan \u00fc\u00e7 b\u00fcy\u00fck dinin en eskisi ve en \u00f6nemlisidir. \u00c7\u00fcnk\u00fc H\u0131ristiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k onun att\u0131\u011f\u0131 temeller \u00fcst\u00fcnde kurulmu\u015f ve onun bir uzant\u0131s\u0131 olmu\u015ftur.<\/p>\n Bundan \u00f6t\u00fcr\u00fcd\u00fcr ki bir sonraki din bir \u00f6ncekini tan\u0131m\u0131\u015f ve kabul etmi\u015f, ama ayn\u0131 tanr\u0131n\u0131n buyru\u011fuyla kendisine uyulmas\u0131 gerekti\u011fini ve art\u0131k bozulmu\u015f olan eski dine ba\u011fl\u0131 kal\u0131nmamas\u0131n\u0131 istemi\u015ftir. \u00d6nceki dinse kendinden sonrakini tan\u0131mam\u0131\u015f ve sahte saym\u0131\u015ft\u0131r. Beliren din d\u00fc\u015fmanl\u0131klar\u0131n\u0131n nedeni budur. Yahudilerin kutsal kitab\u0131 Tevrat (Tora) evrenin ve insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 anlatt\u0131ktan sonra insanlar\u0131n tek soydan nas\u0131l \u00e7e\u015fitli soylara (uluslara) ve tek dilden nas\u0131l \u00e7e\u015fitli dillere ge\u00e7ti\u011fini metafizik gerek\u00e7eleriyle a\u00e7\u0131klar ve insan soyunu Adem\u2019den ba\u015flayarak her birinin o\u011fullar\u0131n\u0131 ayr\u0131 ayr\u0131 saymak yoluyla birbirlerine zincirleyip Musa\u2019ya kadar getirir. \u0130brahim, \u0130shak, Yakub, Yusuf ve Musa peygamberler hep Nuh\u2019un \u00fc\u00e7 o\u011flundan Sam\u2019\u0131n soyundand\u0131r (S\u00e2m\u00eeler ad\u0131 da buradan gelir).<\/p>\n Birinci kitap olan Tekvin peygamber Yusuf\u2019a kadar b\u00fct\u00fcn peygamberlerin yapt\u0131klar\u0131n\u0131 anlat\u0131r. Musa\u2019n\u0131n do\u011fumu ve yapt\u0131klar\u0131 ikinci kitap Exodus (\u00c7\u0131k\u0131\u015f, \u0130srailo\u011fullar\u0131n\u0131n M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131)\u2019de anlat\u0131l\u0131r. Musa, kaynatas\u0131 Medyan kahini Yetro\u2019nun s\u00fcr\u00fcs\u00fcn\u00fc g\u00fcderken tanr\u0131 ona Horeb\u2019de g\u00f6r\u00fcn\u00fcr ve \u015f\u00f6yle der: “Musa, Musa… buraya yakla\u015fma, \u00e7ar\u0131klar\u0131n\u0131 ayaklar\u0131ndan \u00e7\u0131kar, \u00e7\u00fcnk\u00fc \u00fcst\u00fcnde durdu\u011fun kutsal toprakt\u0131r. Ben, baban\u0131n, \u0130brahim\u2019in, \u0130shak\u2019\u0131n ve Yakub\u2019un Allah\u0131y\u0131m” (Exodus, III, 4-6). Tanr\u0131, \u0130srailo\u011fullar\u0131n\u0131n M\u0131s\u0131r\u2019da \u00e7ektiklerini bildi\u011fini anlat\u0131r ve Musa\u2019y\u0131 onlar\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131karmakla g\u00f6revlendirir ve “onlar\u0131n feryad\u0131n\u0131 i\u015fittim ve onlar\u0131 M\u0131s\u0131rl\u0131lar\u0131n elinden kurtarmak, o diyardan iyi ve geni\u015f bir diyarda, s\u00fct ve bal akan diyarda, Kenanl\u0131, Hitti, Amor, Perizzi, Hivi ve Yebusi\u2019lerin yerine \u00e7\u0131karmak i\u00e7in indim” der (\u0130bid. 8).<\/p>\n Musa, tanr\u0131ya ad\u0131n\u0131 sorar, tanr\u0131: “Ben, ben olan\u2019\u0131m. Atalar\u0131n\u0131z\u0131n Allah\u0131, \u0130brahim\u2019in Allah\u0131, \u0130shak\u2019\u0131n Allah\u0131, Yakub\u2019un Allah\u0131 YAHOVA\u2019y\u0131m. Sonsuza kadar ad\u0131m bu, \u00e7a\u011flardan \u00e7a\u011flara an\u0131lmam budur” kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verir (\u0130bid, 14-15). Buyru\u011fu \u015fudur: “\u0130srail ihtiyarlar\u0131yla M\u0131s\u0131r kral\u0131na gideceksin ve ona, \u0130branilerin Allah\u0131 bize rastgeldi, rica ederiz, \u00e7\u00f6lde \u00fc\u00e7 g\u00fcnl\u00fck yol gitmemize ve Allah\u0131m\u0131z Yahova\u2019ya kurban kesmemize izin ver, diyeceksin. Ben bilirim ki M\u0131s\u0131r kral\u0131 izin vermeyecektir.<\/p>\n O zaman ben elimi uzataca\u011f\u0131m ve M\u0131s\u0131r\u2019\u0131 b\u00fct\u00fcn harikalar\u0131mla vuraca\u011f\u0131m. Sizi ondan sonra sal\u0131verecektir. Eli bo\u015f \u00e7\u0131kmayacaks\u0131n\u0131z. Her kad\u0131n kom\u015fusundan ve evindeki konu\u011fundan g\u00fcm\u00fc\u015f \u015feyler, alt\u0131n \u015feyler, giysiler istesin. O\u011fullar\u0131n\u0131z\u0131 ve k\u0131zlar\u0131n\u0131z\u0131 onlarla s\u00fcsleyin. M\u0131s\u0131rl\u0131lar\u0131 soyun” (\u0130bid, 18-22). Musa, tanr\u0131n\u0131n dediklerini yapar, tanr\u0131 da M\u0131s\u0131r\u2019a on afet g\u00f6ndererek firavunu \u0130srailo\u011fullar\u0131n\u0131 azatlamaya zorlar. \u0130srailo\u011fullar\u0131 M\u0131s\u0131r\u2019dan b\u00f6ylelikle \u00e7\u0131karlar ve tanr\u0131n\u0131n on buyru\u011funu Sina da\u011f\u0131nda al\u0131rlar (\u0130bid, XX, 1-17), Yahudilik, bu on buyrukla kurulmu\u015ftur. Bu on buyruk \u015funlard\u0131r: Ben, seni k\u00f6lelikten kurtaran Yahova\u2019y\u0131m.<\/p>\n Benden ba\u015fka bir tanr\u0131ya tapmayacaks\u0131n. Put yapmayacaks\u0131n. Kendini b\u00fcy\u00fcmseyip Yahova ad\u0131n\u0131 almayacaks\u0131n. Alt\u0131 g\u00fcn \u00e7al\u0131\u015f\u0131p cumartesi g\u00fcn\u00fc dinleneceksin. Anan\u0131, baban\u0131 sayacaks\u0131n. \u00d6ld\u00fcrmeyeceksin.<\/p>\n \u00c7almayacaks\u0131n. Yalan s\u00f6ylemeyeceksin. Zina etmeyeceksin. Kom\u015funun varl\u0131\u011f\u0131na g\u00f6z dikmeyeceksin… Bu buyruklar\u0131n \u00e7o\u011fu M\u0131s\u0131rl\u0131lar\u0131n \u00d6l\u00fcler kitab\u0131nda da vard\u0131 ve \u0130srailo\u011fullar\u0131 bunlar\u0131 biliyorlard\u0131. Ancak buyruklardan iki tanesi yeniydi: Haftada bir g\u00fcn dinlenmek ve Yahova\u2019dan ba\u015fkas\u0131na tapmamak…<\/p>\n M\u0131s\u0131rl\u0131lar\u0131n bir\u00e7ok tanr\u0131lar\u0131 vard\u0131 ve Yahova bu buyru\u011fuyla onlar\u0131 yads\u0131m\u0131yor, ancak kendisinden ba\u015fkas\u0131na tap\u0131lmas\u0131n\u0131 yasakl\u0131yordu. Yahudi dininin iki ay\u0131r\u0131c\u0131 niteli\u011fi vard\u0131r. Bunlardan biri ulus\u00e7u bir din olu\u015fu ve sadece \u0130srailo\u011fullar\u0131na sesleni\u015fidir, zaman zaman ba\u015fka uluslardan da Yahudili\u011fe kabul edilenler oldu\u011fu halde Musa dini \u0130srailo\u011fullar\u0131na \u00f6zg\u00fc kalm\u0131\u015f, Nas\u0131ral\u0131 \u0130sa\u2019n\u0131n onu evrenselle\u015ftirece\u011fi g\u00fcne kadar yay\u0131lmam\u0131\u015ft\u0131r.<\/p>\n Yahudili\u011fin ikinci ay\u0131rt edici niteli\u011fi, tek peygamber taraf\u0131ndan getirilmeyip bir\u00e7ok peygamberlerin \u00fcr\u00fcn\u00fc olmas\u0131d\u0131r. Bu peygamberlerden Musa\u2019dan \u00f6ncekileri kendi kitaplar\u0131nda bizzat Musa anlatmaktad\u0131r. Musa\u2019dan sonrakiler de eklenmek suretiyle Eski Ahit ad\u0131 verilen Tevrat kutsal kitab\u0131, meydana gelmi\u015ftir. Tevrat\u2019\u0131n sadece ilk be\u015f kitab\u0131 Musa\u2019n\u0131nd\u0131r: Tekvin, \u00c7\u0131k\u0131\u015f, Levililer, Say\u0131lar, Tesniye…<\/p>\n Tevrat, Musa\u2019n\u0131n be\u015f kitab\u0131ndan ba\u015fka s\u0131ras\u0131yla \u015fu kitaplardan meydana gelmi\u015ftir: Musa\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra hizmet\u00e7isi Nuh\u2019un o\u011flu Ye\u015fu\u2019nun kitab\u0131, Hakimler kitab\u0131, Rut\u2019un kitab\u0131, birinci ve ikinci Samuel\u2019in kitaplar\u0131, her biri iki\u015fer kitaptan Krallar ve Tarihler adlar\u0131n\u0131 ta\u015f\u0131yan d\u00f6rt kitap; Erza, Nehemya, Ester, Eyup peygamberlerin kitaplar\u0131, Davut peygamberin (ayn\u0131 zamanda kral) Mezmurlar\u0131, S\u00fcleyman peygamberin, (ayn\u0131 zamanda kral) Meselleri, Davud\u2019un o\u011flu Vaiz\u2019in kitab\u0131, S\u00fcleyman peygamberin Ne\u015fideler Ne\u015fidesi kitab\u0131; \u0130\u015faya, Yeremya peygamberlerin kitaplar\u0131, ayr\u0131ca Yeremya\u2019nm Mersiyeleri; Hezekiel, Daniel, Ho\u015fea, Yoel, Amos, Obadya, Yunus, Mika, Nahum, Habakkuk, Tsefanya, Haggay, Zekerya, Malaki peygamberlerin kitaplar\u0131…<\/p>\n Bu peygamberlerin i\u00e7inde Tanr\u0131\u2019yla y\u00fcz y\u00fcze geldi\u011fi bildirilen sadece Musa\u2019d\u0131r ve din onun Tanr\u0131\u2019dan getirdi\u011fi on buyrukla kurulmu\u015ftur. Ondan sonraki peygamberler hep onun getirdi\u011fi \u015feriat\u0131 korumak i\u00e7in \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Son kitap, Malaki peygamberi Tanr\u0131\u2019n\u0131n a\u011fz\u0131ndan nakletli\u011fi \u015fu s\u00f6zlerle sona ermektedir: “Kulum Musa\u2019n\u0131n \u015feriat\u0131n\u0131, yasalar\u0131n\u0131, yarg\u0131lar\u0131n\u0131 an\u0131n. O \u015feriat\u0131 Horeb\u2019de b\u00fct\u00fcn \u0130srail i\u00e7in ona ben buyurdum.<\/p>\n B\u00fcy\u00fck ve korkun\u00e7 g\u00fcn gelmeden \u00f6nce size peygamber \u0130lya\u2019y\u0131 g\u00f6nderece\u011fim. O da, babalar\u0131n y\u00fcre\u011fini o\u011fullara ve o\u011fullar\u0131n y\u00fcre\u011fini babalara d\u00f6nd\u00fcrecektir; d\u00fcnyay\u0131 lanetle vurmayay\u0131m diye”… H\u0131ristiyanl\u0131\u011f\u0131n kurucusu \u0130sa\u2019y\u0131 meydana getiren s\u00f6zler, Tevrat\u2019\u0131n i\u00e7indeki daha bir\u00e7ok yoruma yatk\u0131n s\u00f6zlerle birlikte, bu s\u00f6zlerdir.<\/p>\n Tanr\u0131\u2019n\u0131n bildirdi\u011fi on buyru\u011fun d\u0131\u015f\u0131nda, Yahudi tanr\u0131bilimcilerince saptanan dinsel kurallar da vard\u0131r. Bu kurallar Yahudi tanr\u0131bilimcisi Musa bin Meymun (Maimonides, 1135-1204) taraf\u0131ndan on \u00fc\u00e7 maddede \u00f6zetlenmi\u015ftir: 1- Tanr\u0131 tektir, 2- Tanr\u0131 ruhtur ve asla temsil edilemez, 3. Tanr\u0131 \u00f6l\u00fcms\u00fczd\u00fcr, 4- Dua sadece Tanr\u0131\u2019ya edilir, 5- \u0130srail peygamberlerinin b\u00fct\u00fcn s\u00f6zleri do\u011frudur, 6- Tanr\u0131, d\u00fcnyan\u0131n yar\u0131t\u0131c\u0131s\u0131 ve koruyucusudur, 7- Musa, peygamberlerin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr, 8- Yasa ve t\u00f6re tanr\u0131ca Musa\u2019ya verilendir, bunun d\u0131\u015f\u0131nda hi\u00e7bir yasa ve t\u00f6re yoktur, 9- Bu yasa ve t\u00f6re asla de\u011fi\u015ftirilemez, 10. Tanr\u0131, insanlar\u0131n b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerini ve eylemlerini bilir, 11- Tanr\u0131, buyruklar\u0131n\u0131 yerine getirenlere arma\u011fan verir ve getirmeyenleri cezaland\u0131r\u0131r, 12- Tanr\u0131, peygamberlerin bildirdi\u011fi Mesih\u2019i g\u00f6nderecektir, 13- Tanr\u0131, \u00f6l\u00fcleri diriltecektir… Tanr\u0131\u2019n\u0131n \u0130srailo\u011fullar\u0131na ilk verdi\u011fi s\u00f6z (Ahit) \u015fudur: “Ve Abram doksan dokuz ya\u015f\u0131ndayken Rab ona g\u00f6r\u00fcnd\u00fc: Ben kaadir Allah\u0131m, dedi, benim \u00f6n\u00fcmde y\u00fcr\u00fc ve yetkin ol, seninle aht edece\u011fim, seni \u00e7o\u011faltaca\u011f\u0131m, bir\u00e7ok uluslar\u0131n babas\u0131 olacaks\u0131n, art\u0131k ad\u0131n Abram olarak \u00e7a\u011fr\u0131lmayacak, \u0130brahim (\u0130br. b\u00fct\u00fcn halklar\u0131n babas\u0131, y\u00fcce baba, demektir) olarak \u00e7a\u011fr\u0131lacak, seni \u00e7okverimli k\u0131laca\u011f\u0131m, senden krallar \u00e7\u0131kacak, senin soyunla aht\u2019imi sonsuz ahit (Ebedi anla\u015fma) olarak sapt\u0131yorum, b\u00fct\u00fcn Ken\u2019an diyar\u0131n\u0131 sonsuz m\u00fclk olarak soyuna verece\u011fim ve onlar\u0131n Allah\u0131 olaca\u011f\u0131m” (Tehvin, XVII, 2-8)… Tanr\u0131, bu s\u00f6z\u2019\u00fc \u0130brahim\u2019in o\u011flu \u0130shak\u2019a da yeniler: “Baban \u0130brahim\u2019e etti\u011fim yemini peki\u015ftiriyorum, senin soyunu g\u00f6klerdeki y\u0131ld\u0131zlar kadar \u00e7o\u011faltaca\u011f\u0131m ve sana b\u00fct\u00fcn bu \u00fclkeleri verece\u011fim” (\u0130bid, XXVi, 3-4)… \u0130shak\u2019\u0131n o\u011flu peygamber Yakub\u2019u \u0130srail ad\u0131yla adland\u0131r\u0131r (\u0130braniler, bundan sonra \u0130srailo\u011fullar\u0131 ad\u0131n\u0131 ta\u015f\u0131rlar): “Yakub yaln\u0131z ba\u015f\u0131na kald\u0131 ve g\u00fcn a\u011far\u0131ncaya kadar bir adam onunla g\u00fcre\u015fti. Yakub\u2019un uyluk ba\u015f\u0131 incindi, b\u0131rak gideyim, g\u00fcn do\u011fuyor, dedi. G\u00fcre\u015fen tanr\u0131yd\u0131 ve dedi: Beni m\u00fcbarek k\u0131lmad\u0131k\u00e7a seni b\u0131rakmam, \u00e7\u00fcnk\u00fc sen Allah\u0131 yendin, art\u0131k sana Yakub de\u011fil \u0130srail denecek (\u0130b. \u0130srail deyimi Tanr\u0131yla g\u00fcre\u015fen demektir). Yakub, Allah\u0131 y\u00fcz y\u00fcze g\u00f6rd\u00fcm ve can\u0131m sa\u011f kald\u0131, dedi. Uylu\u011fu \u00fczerinde aks\u0131yordu. Bunun i\u00e7in bug\u00fcne kadar \u0130srailo\u011fullar\u0131 uyluk ba\u015f\u0131 \u00fcst\u00fcndeki kal\u00e7a adalesini yemezler, \u00e7\u00fcnk\u00fc oraya Tanr\u0131 eli dokunmu\u015ftur” (Tekvin, XXXii, 24-31)… Tanr\u0131, Musa\u2019ya on buyruk vermeden \u00f6nce peygamber Nuh\u2019a yedi buyruk vermi\u015ftir. Nuh, tufandan \u00f6nce Tanr\u0131\u2019ya yalvarm\u0131\u015f ve Ved, Suva, Yegus, Yeuk, Nesr gibi putlara tapanlar\u0131n cezaland\u0131r\u0131lmas\u0131n\u0131 istemi\u015fti. Kutsal kitaba g\u00f6re Tufan bu y\u00fczden olmu\u015f.<\/p>\n Musa, bir tutsaklar soyundan d\u00f6v\u00fc\u015fken ku\u015faklar yaratmay\u0131 ama\u00e7lam\u0131\u015ft\u0131. \u0130srailo\u011fullar\u0131n\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131kard\u0131ktan sonra k\u0131rk y\u0131l \u00e7\u00f6llerde dola\u015ft\u0131rmas\u0131 bu yeni ku\u015faklar\u0131 beklemek i\u00e7indi. Tanr\u0131 onlara bir vatan vaadetmi\u015fti, ama bu arz\u0131 mev\u2019ud (vaadedilen toprak, Filistin) gene de d\u00f6v\u00fc\u015ferek elde edilebilirdi. K\u00f6lelikten d\u00f6v\u00fc\u015f\u00e7\u00fcl\u00fc\u011fe ge\u00e7mek i\u00e7in sadece on buyru\u011fu kulaklara k\u00fcpe edivermek yetmiyordu. \u00d6zg\u00fcrl\u00fc\u011f\u00fc tatm\u0131\u015f, g\u00fc\u00e7l\u00fc, gen\u00e7 ku\u015faklar\u0131n yeti\u015fmesi gerekliydi. Y\u00fcz yirmi ya\u015f\u0131na kadar ya\u015fad\u0131\u011f\u0131na inan\u0131lan Musa, ya\u015fad\u0131\u011f\u0131 s\u00fcrece, \u00e7evresinde d\u00f6n\u00fcp dola\u015ft\u0131\u011f\u0131 bu vatana sald\u0131rmay\u0131 g\u00f6ze alamad\u0131. Ulus\u00e7ulu\u011fa y\u00f6nelen yeni dinin amac\u0131 o \u00f6ld\u00fckten sonra ger\u00e7ekle\u015fti. [sayfa 48] Sonu\u00e7 ba\u015far\u0131l\u0131yd\u0131. Y\u00fczy\u0131llarca ac\u0131 \u00e7ekmi\u015f, insanl\u0131k g\u00fcc\u00fcn\u00fc yitirmi\u015f, ezik bir soy, tarihin en g\u00fc\u00e7l\u00fc devletlerinden biri olan S\u00fcleyman \u0130mparatorlu\u011funa kadar y\u00fckselmi\u015fti.<\/p>\n Ne var ki S\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra bu imparatorluk par\u00e7aland\u0131 ve \u0130srailo\u011fullar\u0131 gene topraklar\u0131ndan s\u00fcr\u00fcld\u00fcler. Yahudi tanr\u0131bilimcileri bu olay\u0131, Tanr\u0131\u2019n\u0131n on buyru\u011funa ba\u011fl\u0131 kalmad\u0131klar\u0131 i\u00e7in Tanr\u0131ca cezaland\u0131r\u0131ld\u0131klar\u0131 yolunda yorumlarlar. \u0130srailo\u011fullar\u0131 d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131na da\u011f\u0131ld\u0131lar ve \u00e7ok ac\u0131 \u00e7ektiler. \u00d6zellikle 1930\u2019larda Hitler fa\u015fizminde canavarla\u015fan soyk\u0131r\u0131m\u0131, uygarl\u0131k masallar\u0131na kar\u015f\u0131n insanl\u0131\u011f\u0131n hen\u00fcz vah\u015fet \u00e7a\u011f\u0131nda bulundu\u011funun en b\u00fcy\u00fck kan\u0131t\u0131d\u0131r. \u0130srailo\u011fullar\u0131, y\u00fczy\u0131llarca sonra, vatanlar\u0131n\u0131 yeniden ele ge\u00e7irmek i\u00e7in, Tanr\u0131 g\u00fcc\u00fcn\u00fc bir yana b\u0131rak\u0131p, \u00e7a\u011f\u0131m\u0131zda en ge\u00e7erli g\u00fc\u00e7 olan para g\u00fcc\u00fcne ba\u015fvurdular ve Filistin\u2019i sat\u0131n ald\u0131lar. \u00c7a\u011f\u0131m\u0131z\u0131n bir uygarl\u0131k \u00e7a\u011f\u0131 olmay\u0131p bir vah\u015fet \u00e7a\u011f\u0131 oldu\u011funu bir kez daha kan\u0131tlamak i\u00e7in \u015fimdilerde, vaktiyle Hitler\u2019in kendilerine uygulad\u0131\u011f\u0131 soyk\u0131r\u0131m\u0131n\u0131 Filistin Araplar\u0131na uyguluyorlar.<\/p>\n D\u00fc\u015f\u00fcnce tarihi a\u00e7\u0131s\u0131ndan Yahudi tanr\u0131biliminin b\u00fcy\u00fck \u00f6nemi, \u015fu iki kavram\u0131 insan d\u00fc\u015f\u00fcncesine bela etmi\u015f olmas\u0131d\u0131r: RUH (\u0130branice: Eloah) ve ODUR (\u0130branice: Yahova). Yirmi be\u015f y\u00fczy\u0131ld\u0131r insan d\u00fc\u015f\u00fcncesini sa\u00e7masapan hayallere s\u00fcr\u00fckleyen ve her t\u00fcrl\u00fc bilimselli\u011fin kar\u015f\u0131s\u0131na dikilen bu iki kavramd\u0131r. Fantastik d\u00fc\u015f\u00fcncecilik (idealizm) ak\u0131m\u0131 bu iki kavrama dayan\u0131r. Bu iki kavram\u0131n d\u00fc\u015f\u00fcnsel ser\u00fcveni k\u0131saca \u015fudur: Musa\u2019n\u0131n ya\u015fad\u0131\u011f\u0131na inan\u0131lan \u00e7a\u011fda canl\u0131c\u0131l\u0131k, e\u015fdeyi\u015fle ruh\u00e7uluk (animizm) inanc\u0131 yayg\u0131nd\u0131. Do\u011fadaki t\u00fcm nesnelerin canl\u0131 ve ruhlu oldu\u011funa inan\u0131l\u0131yordu. Da\u011flar ruhluydu, tepeler ruhluydu, kayalar ruhluydu, a\u011fa\u00e7lar ruhluydu, \u00e7al\u0131l\u0131klar ruhluydu. Yahudi tanr\u0131bilimine g\u00f6re, Horeb\u2019de Musa\u2019ya g\u00f6r\u00fcnen bu say\u0131s\u0131z \u00e7al\u0131l\u0131k ruhlar\u0131ndan sadece biridir.<\/p>\n Bu \u00e7al\u0131l\u0131k ruhu, e\u015fdeyi\u015fle \u00e7al\u0131l\u0131k eloah\u2019\u0131 (Araplar\u0131n Allah deyimi de buradan geliyor) Musa\u2019ya ben \u0130srailo\u011fullar\u0131n\u0131n tanr\u0131s\u0131y\u0131m, benden ba\u015fka elohim (\u0130branice eloah\u2019\u0131n \u00e7o\u011fulu: Ruhlar)\u2019e tapmay\u0131n diyor. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, bu kat\u0131ks\u0131z bir tektanr\u0131 anlay\u0131\u015f\u0131 de\u011fil. Say\u0131s\u0131z eloah\u2019lar var ama sadece buna tap\u0131lacak. M\u00fcsl\u00fcmanl\u0131kta da s\u00fcr\u00fcpgiden Allah\u2019tan ba\u015fka tapacak yoktur (Arap\u00e7a: La ilahe ill-Allah) dogmas\u0131n\u0131n kayna\u011f\u0131 da bu. Demek ki tek tanr\u0131, canl\u0131c\u0131l\u0131k inanc\u0131na g\u00f6re do\u011fan\u0131n her yan\u0131nda bulunan say\u0131s\u0131z ruh\u2019lardan biridir ve tap\u0131lacak sadece o oldu\u011fu i\u00e7in tektir. Bu ruh, yirmi be\u015f y\u00fczy\u0131l, t\u00fcm idealist felsefelerde kar\u015f\u0131m\u0131za \u00e7\u0131kacak, ondokuzuncu y\u00fczy\u0131lda koca Hegel bile evrensel olu\u015fumu onunla a\u00e7\u0131klamaya \u00e7al\u0131\u015facak. Elea\u2019l\u0131lar\u0131n Parmenides\u2019inden g\u00fcn\u00fcm\u00fcz\u00fcn varolu\u015f\u00e7ulu\u011funa kadar t\u00fcm idealist \u00f6\u011fretilerin \u00fcst\u00fcn\u00fc kaz\u0131y\u0131n, altlar\u0131ndan kesinlikle bu eloah \u00e7\u0131kar. S\u00f6zde bilimci ge\u00e7inen pozitivist Auguste Compte bile sonunda bir insanl\u0131k dini idealiyle ona var\u0131r. \u0130lerde bunlar\u0131 daha ayr\u0131nt\u0131l\u0131 olarak anlatmaya \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n \u0130kinci kavrama gelince: Musa, Horeb\u2019de kar\u015f\u0131la\u015ft\u0131\u011f\u0131 \u00e7al\u0131l\u0131k eloah\u2019\u0131na ad\u0131n\u0131 soruyor. O da “ben, ben\u2019imdir” kar\u015f\u0131l\u0131\u011f\u0131n\u0131 veriyor. Musa “iyi ama kavmim ad\u0131n\u0131 sorarsa ne diyeyim?” deyince \u00e7al\u0131l\u0131k ruhu “ODUR (Yahova) dersin” diyor. \u0130\u015fte bu odur kavram\u0131, art\u0131k t\u00fcm idealizme temellik edecek. Antik\u00e7a\u011f Yunanl\u0131lar\u0131n\u0131n Elea\u2019l\u0131lar\u0131ndan g\u00fcn\u00fcm\u00fcze gelinceye kadar idealizmin temel sav\u0131na g\u00f6re varolu\u015fu bulunanlar\u0131n (e\u015fdeyi\u015fle, bireysel olanlar\u0131n) varl\u0131\u011f\u0131 yoktur, varl\u0131\u011f\u0131 olan\u0131nsa (e\u015fdeyi\u015fle, t\u00fcmel olan\u0131nsa) varolu\u015fu yoktur. Daha a\u00e7\u0131k bir deyi\u015fle, do\u011fada ak \u00e7i\u00e7ek, ak b\u00f6cek, ak ta\u015f var, ama akl\u0131k yok. \u0130dealizme g\u00f6re ak \u00e7i\u00e7ek, ak b\u00f6cek, ak ta\u015f gelip ge\u00e7icidir ve g\u00f6r\u00fcnt\u00fcden ibarettir. As\u0131l ger\u00e7eklik yok olan akl\u0131k\u2019t\u0131r. \u00c7\u00fcnk\u00fc ak b\u00f6cek \u00f6l\u00fcp gidecek ama akl\u0131k hep vard\u0131 ve hep var kalacak. \u0130dealizm diliyle ger\u00e7ek varl\u0131\u011f\u0131n varolu\u015fu yok. Demek ki varolu\u015fu bulunanlar\u0131n t\u00fcm\u00fc (ister masa, ister a\u011fa\u00e7, ister ku\u015f, ister insan olsun) soyutlanarak tek ve de\u011fi\u015fmez olan varl\u0131\u011fa, e\u015fdeyi\u015fle odur\u2019a indirgenir.<\/p>\n \u00d6rne\u011fin bu ku\u015ftur diyoruz, ku\u015f nedir? Onu ancak bir\u00e7ok kavramlar y\u00fckleyerek tan\u0131mlayabiliriz: Omurgal\u0131d\u0131r, yumurtlayand\u0131r, akci\u011ferlidir, s\u0131cak kanl\u0131d\u0131r, t\u00fcyl\u00fcd\u00fcr, hayvand\u0131r vb. Ku\u015fu b\u00fct\u00fcn bu niteliklerinden (e\u015fdeyi\u015fle, onu t\u00fcm \u00f6teki nesnelerden ay\u0131rdetmek ve dilegetirmek i\u00e7in ona y\u00fckledi\u011fimiz b\u00fct\u00fcn bu kavramlardan) soyutlayal\u0131m. Ortada sadece bir ODUR, mant\u0131k diliyle DIR, idealist dille VARLIK kalacakt\u0131r. Masay\u0131, ta\u015f\u0131, insan\u0131, e\u015fe\u011fi, teks\u00f6zle neyi isterseniz soyutlay\u0131n. Ortada kalacak olan ve varolu\u015fu bulunmayan tek ve de\u011fi\u015fmez (t\u00fcm varolu\u015f\u2019larda, e\u015fdeyi\u015fle bireyselliklerde ortak) bir ODUR (varl\u0131k)\u2019dan ba\u015fka bir \u015fey de\u011fildir. ANT\u0130K\u00c7A\u011e Yunan felsefesi deyiminden, felsefenin kayna\u011f\u0131 olan antik\u00e7a\u011f felsefesi anla\u015f\u0131l\u0131r. Antik\u00e7a\u011f Yunan felsefesi, klasik s\u0131ralamaya g\u00f6re, \u0130.\u00d6. 600 y\u0131llar\u0131nda ilk d\u00fc\u015f\u00fcn\u00fcr say\u0131lan Thales\u2019le ba\u015flar ve \u0130.S. 529 y\u0131l\u0131nda politeist Yeni Platonculu\u011fun son s\u0131\u011f\u0131na\u011f\u0131 olan Atina okulunun Roma \u0130mparatoru Justinianus\u2019un buyru\u011fuyla kapat\u0131lmas\u0131yla son bulur. Atina okulunun son y\u00f6neticileri s\u0131ras\u0131yla \u015funlard\u0131r: Proklos, Neapolis\u2019li Marinos, \u0130skenderiyeli \u0130sidoros, Zenodotos ve \u015ean\u0131l\u0131 Damaskios… Okul, Damaskios\u2019un zaman\u0131nda kapat\u0131lm\u0131\u015ft\u0131r. \u00dcnl\u00fc Sicilyal\u0131 Simplikos da Damaskios\u2019un \u00f6\u011frencisi ve s\u00fcrg\u00fcn arkada\u015f\u0131yd\u0131. Aristoteles\u2019e g\u00f6re ilk filozof, \u0130.\u00d6. X. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131 san\u0131lan Homeros\u2019tur.<\/p>\n Homeros\u2019tan sonra, Aristotetes\u2019in deyimince, ilk teologlar gelmektedir, bunlar\u0131n ba\u015f\u0131nda da \u0130.\u00d6. 700 y\u0131llar\u0131nda ya\u015fayan Askral\u0131 Hesiodos vard\u0131r. Hesiodos\u2019un Teogonia adl\u0131 yap\u0131t\u0131 tanr\u0131lar\u0131n ve dolay\u0131s\u0131yla d\u00fcnyan\u0131n nas\u0131l meydana geldi\u011fini anlatmaktad\u0131r.<\/p>\n D\u00fcnya edebiyattn\u0131n, M\u0131s\u0131rl\u0131 Amenotep\u2019ten sonra, ilk b\u00fcy\u00fck ozan\u0131 Homeros\u2019tur. Homeros\u2019un \u0130.\u00d6. X. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131 s\u00f6ylenir. Homeros belki ger\u00e7ekten ya\u015fam\u0131\u015ft\u0131r ve e\u015fsiz destanlar\u0131n\u0131n ilk temel ta\u015flar\u0131n\u0131 koymu\u015ftur. Ne var ki Homeros ad\u0131, kendi ki\u015fili\u011finden \u00e7ok, bir ozanlar grubunu nitelemektedir. Prof. Walter Kranz Antik Felsefe [sayfa 50] adl\u0131 yap\u0131t\u0131nda \u0130lias ve Odysseia\u2019n\u0131n, ayn\u0131 ozan\u0131n de\u011fil, ayn\u0131 ozan okulunun mal\u0131 oldu\u011funu s\u00f6yler. \u0130lias\u2019\u0131n \u0130.\u00d6. 750 ve Odysseia\u2019n\u0131n \u0130.\u00d6. 700 y\u0131llar\u0131nda bitti\u011fi bilinmektedir. Aristoteles, hakl\u0131 olarak, Homeros\u2019u ilk filozof sayar. Antik\u00e7a\u011f Yunan felsefesinin ilk temalar\u0131 Homeros\u2019un m\u0131sralar\u0131nda i\u00e7erilmi\u015ftir.<\/p>\n \u00d6rne\u011fin Homeros, “Tanr\u0131lar\u0131n babas\u0131 ve anas\u0131 Okeanos\u2019tur” der ki bu, Thales felsefesinin \u00f6z\u00fcd\u00fcr. Homeros, insan\u0131 tutar ve tanr\u0131lar kar\u015f\u0131s\u0131nda y\u00fcceltir. Ona g\u00f6re insan iradesi, tanr\u0131 iradesinden de \u00fcst\u00fcnd\u00fcr: “Akhilleus yeniden sava\u015fa kat\u0131lacakt\u0131r; ne zaman ki g\u00f6\u011fs\u00fcndeki y\u00fcrek buyuracak ve tanr\u0131 k\u0131\u015fk\u0131rtacak” der. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, burada as\u0131l irade, insan\u0131nd\u0131r, tanr\u0131ya sadece k\u0131\u015fk\u0131rt\u0131c\u0131l\u0131k d\u00fc\u015fmektedir. Homeros\u2019ta a\u00e7\u0131k\u00e7a bir tektanr\u0131 e\u011filimi vard\u0131r, s\u0131k s\u0131k: “Zeus, insanlar\u0131n ve tanr\u0131lar\u0131n babas\u0131” s\u00f6z\u00fcn\u00fc tekrarlar. \u0130lk nedenin (arkhe) su ve toprak oldu\u011funu sezdirir, kahramanlar\u0131n\u0131 “Sizler su ve toprak olun!” diye azarlat\u0131r.<\/p>\n \u0130lk\u00e7a\u011fda insanlar\u0131 otuz be\u015f bin tanr\u0131 y\u00f6netiyordu. B\u00fct\u00fcn bu tanr\u0131lar Yunan mitolojisinde \u00f6z\u00fcmlenir. Bu \u00f6z\u00fcmlenmi\u015f mitol\u00f6jiye Homeros Hesiodos dini deniyor. Hesiodos mitolojisinde ilk \u00f6zdeksel ger\u00e7eklik olarak Gaia (evrenin yarat\u0131c\u0131s\u0131 di\u015fi ilke) ileris\u00fcr\u00fclmektedir. Gaia\u2019n\u0131n Homeros mitolojisinde ad\u0131 ge\u00e7mez. Ge ad\u0131yla da an\u0131l\u0131r. D\u00fcnya ya da toprak ana olarak da nitelenir. Romal\u0131lar Tellus\u2019u onunla bir tutarlar. Ne var ki Tellus yer tanr\u0131\u00e7ad\u0131r, Gaia\u2019ysa bir tanr\u0131 de\u011fildir, kozmik bir g\u00fc\u00e7t\u00fcr. Kendili\u011finden do\u011furma (Yu. Parthenogenesis)\u2019yla erkek ilkeler g\u00f6k Uranus\u2019la deniz Pontos\u2019u do\u011furmu\u015f. Sonra kendi do\u011furdu\u011fu bu erkek ilkelerle birle\u015fip yersel ve g\u00f6ksel b\u00fct\u00fcn varl\u0131klarla tanr\u0131lar\u0131 meydana getirmi\u015f. \u0130lkin birle\u015fti\u011fi Uranus do\u011fan \u00e7ocuklar\u0131ndan tiksinmi\u015f ve hepsini onun karn\u0131na t\u0131km\u0131\u015f. Bu tasar\u0131m, topra\u011f\u0131n b\u00fct\u00fcn canland\u0131rd\u0131klar\u0131n\u0131 yeniden i\u00e7ine almas\u0131n\u0131 simgeliyor. O da o\u011flu zaman Kronos\u2019a babas\u0131n\u0131n erkeklik \u00f6rgenini kestiriyor ve bundan sonra Pontos\u2019la birle\u015fiyor. Evrenin ilk egemeni Uranus b\u00f6ylece o\u011flunun eliyle tahttan indirilince yerine kendisini tahttan indiren o\u011flu (Gaia\u2019n\u0131n da torunu) Kronos ge\u00e7mi\u015f ama o da \u00e7ocuklar\u0131n\u0131 yutmaya ba\u015flam\u0131\u015f. Bunun \u00fczerine Gaia, onun o\u011flu Zeus\u2019\u00fc kurtar\u0131p bu kez de onun eliyle Kronos\u2019u taht\u0131ndan indirmi\u015f (yani, gene o\u011ful babay\u0131 taht\u0131ndan indiriyor). Zeus b\u00f6ylelikle tanr\u0131lar tanr\u0131s\u0131 olmu\u015f.<\/p>\n Ger\u00e7ek bilimin hen\u00fcz var bulunmad\u0131\u011f\u0131 d\u00fcnyam\u0131zda bu gibi d\u00fc\u015fsel tasar\u0131mlara bilim deniyordu. Bu anlamda tanr\u0131lar\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 inceleyen bilim dal\u0131na Teogoni, evrenin yarat\u0131l\u0131\u015f\u0131n\u0131 inceleyen bilim dal\u0131na Kozmogoni, insanlar\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 inceleyen bilim dal\u0131na Antropogoni denir. Bu bilimlerde tanr\u0131lar\u0131n, evrenin ve insanlar\u0131n do\u011fum (nas\u0131l olu\u015ftuklar\u0131)\u2019lar\u0131 s\u00f6z konusudur. Bilimlerin gerekli a\u00e7\u0131klamalar\u0131 ger\u00e7ekle\u015ftiremedikleri \u00e7a\u011flarda kozmogoni ve antropogoni de, teogoni gibi, mitolojik alan\u0131n s\u0131n\u0131rlar\u0131 i\u00e7indeydi. Evrenin ve insanlar\u0131n olu\u015fumu da, tanr\u0131lar\u0131n olu\u015fumu gibi, hayal g\u00fcc\u00fcyle a\u00e7\u0131klan\u0131yordu. Hi\u00e7bir bilimsel veriye dayanmayan insan\u0131n hayal g\u00fcc\u00fc, b\u00fcy\u00fck dinlerin, tanr\u0131l\u0131k savlar\u0131ndan daha bilimsel varsay\u0131mlarla yarat\u0131l\u0131\u015f olay\u0131nda daima do\u011faya \u00f6ncelik tan\u0131m\u0131\u015ft\u0131r. \u00d6rne\u011fin S\u00fcmerlerin yarat\u0131l\u0131\u015f efsanelerinde, g\u00f6ky\u00fcz\u00fcn\u00fcn hen\u00fcz bombo\u015f oldu\u011fu bir \u00f6n zaman\u2019da, biri di\u015fi ve biri erkek iki tanr\u0131 olarak tasar\u0131mlanmakla beraber, tatl\u0131 ve tuzlu sular\u0131n varl\u0131\u011f\u0131 ileris\u00fcr\u00fclmektedir.<\/p>\n Bombo\u015f da olsa bir g\u00f6ky\u00fcz\u00fc vard\u0131r. \u0130skandinav tasar\u0131mlar\u0131nda tanr\u0131lar s\u0131cak buharlarla [sayfa 51] buzlu sislerin, e\u015fdeyi\u015fle iki do\u011fal \u00f6\u011fenin kar\u0131\u015f\u0131m\u0131ndan meydana gelirler. Hint tasar\u0131mlar\u0131 ilkin do\u011fan\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmi\u015fler ve onu Brahman ad\u0131 alt\u0131nda soyut bir kavramla dile getirmi\u015flerdir. Brahman, giderek Brahma-Vi\u015fnu-Siva adlar\u0131 alt\u0131nda \u00fc\u00e7 g\u00f6r\u00fcn\u00fcml\u00fc tek bir tanr\u0131 olarak belirir. M\u0131s\u0131r tasar\u0131mlar\u0131nda ba\u015flang\u0131\u00e7, su ve batakl\u0131k, e\u015fdeyi\u015fle do\u011fad\u0131r. Zamanla sular al\u00e7alarak bir batakl\u0131k ada meydana \u00e7\u0131kar, bu adada bulunan bir yumurtadan da kaz bi\u00e7iminde tanr\u0131 Ra olu\u015fur.<\/p>\n Japon tasar\u0131mlar\u0131 da ilkin bi\u00e7imsiz bir yumurtan\u0131n varl\u0131\u011f\u0131n\u0131 kabul eder, tanr\u0131lar g\u00f6ky\u00fcz\u00fc ve yery\u00fcz\u00fcyle birlikte bu yumurtan\u0131n tohumundan olu\u015fur. Kimi Japon yarat\u0131l\u0131\u015f efsaneleri g\u00f6ky\u00fcz\u00fcyle birlikte insan\u0131n da varl\u0131\u011f\u0131n\u0131 ileris\u00fcrerler. Bu tasar\u0131mlara g\u00f6re, insan g\u00f6\u011fe bir ok atm\u0131\u015f ve yery\u00fcz\u00fcn\u00fcn b\u00fct\u00fcn varl\u0131klar\u0131 bu okun deldi\u011fi delikten d\u00f6k\u00fclm\u00fc\u015ft\u00fcr. Demek ki yery\u00fcz\u00fcnde bulunan her \u015fey g\u00f6ky\u00fcz\u00fcnde de vard\u0131r. Bu Japon tasar\u0131m\u0131 ayn\u0131 zamanda, yer ve yer\u00fcst\u00fc\u2019yle birlikte, gene her \u015feyin var bulundu\u011fu bir yeralt\u0131 ileris\u00fcrmektedir. Ne var ki yer\u00fcst\u00fcndeki ya\u015fam yery\u00fcz\u00fcnden daha tatl\u0131, yeralt\u0131ndaki ya\u015famsa yery\u00fcz\u00fcndekinden daha ac\u0131d\u0131r (Cennet ve cehennem tasar\u0131mlar\u0131 da b\u00f6ylelikle olu\u015fmu\u015ftur). \u00c7in yarat\u0131l\u0131\u015f efsanelerine g\u00f6re ilkin hava, e\u015fdeyi\u015fle do\u011fa vard\u0131r.<\/p>\n Zamanla Pen-Gu ya da Pan-Ku ad\u0131n\u0131 ta\u015f\u0131yan iki tanr\u0131sal varl\u0131k bu havadan olu\u015fur. Bu tanr\u0131sal varl\u0131k havay\u0131 yery\u00fcz\u00fc ve g\u00f6ky\u00fcz\u00fc olmak \u00fczere ikiye b\u00f6ler ve \u00f6l\u00fcr. Solu\u011fundan r\u00fczgarlar, sesinden g\u00f6k g\u00fcr\u00fclt\u00fcleri, sa\u00e7lar\u0131ndan y\u0131ld\u0131zlar, g\u00f6zlerinden g\u00fcne\u015f ve ay, terinden ya\u011fmurlar, g\u00f6vdesinden da\u011flar, kan\u0131ndan \u0131rmaklar ve denizler meydana gelir. Borneo\u2019da ya\u015fayan Nigaju-Dayak\u2019lar ba\u015flang\u0131\u00e7ta iki da\u011f\u0131n varl\u0131\u011f\u0131n\u0131 ileris\u00fcrerler, g\u00f6kler ve yerler bu da\u011flar\u0131n birbirlerine \u00e7arpmas\u0131ndan meydana gelir. B\u00fct\u00fcn bu tasar\u0131mlar\u0131n alt\u0131nda evrenin, tanr\u0131sal bir iradeyle de\u011fil, zorunlu bir kendili\u011findenlik s\u00fcrecinde olu\u015ftu\u011fu d\u00fc\u015f\u00fcncesi yatmaktad\u0131r. Ne var ki bunu gere\u011fi gibi belirtebilmek i\u00e7in do\u011fa (Fr. Natura), evren (Fr. Cosme) ve d\u00fcnya (Fr. Monde) kavramlar\u0131n\u0131 titizlikle birbirinden ay\u0131rmak gerekir (Bu kavramlar, \u00f6zellikle evren ve d\u00fcnya kavramlar\u0131, bir\u00e7ok dillerde birbirleriyle kar\u0131\u015ft\u0131r\u0131lmakta ve yanl\u0131\u015f olarak ayn\u0131 anlamda kullan\u0131lmaktad\u0131r).<\/p>\n Yukarda sergilenen tasar\u0131mlarda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, ilkin su, hava, da\u011f, buzlu sis, s\u0131cak buhar, yumurta vb. bi\u00e7iminde bir do\u011fa vard\u0131r. Evren ve tanr\u0131lar bu do\u011fadan olu\u015furlar. D\u00fcnya, genellikle, tanr\u0131lar taraf\u0131ndan meydana getirilir ya da tanr\u0131sal bir varl\u0131\u011f\u0131n par\u00e7alan\u0131\u015f\u0131ndan meydana gelir. D\u00fcnyal\u0131 varl\u0131k insan da genellikle tanr\u0131larca yarat\u0131l\u0131r. \u0130nsan\u0131n, bir yarat\u0131c\u0131ya, gerek duyulmaks\u0131z\u0131n, kendili\u011finden olu\u015ftu\u011funu ileri s\u00fcren yarat\u0131l\u0131\u015f efsaneleri de vard\u0131r. Her \u015feyden \u00f6nce bir tanr\u0131\u2019n\u0131n varoldu\u011funu ileri s\u00fcren Yahudi dini bile tanr\u0131 yarat\u0131m\u0131 olarak do\u011fan\u0131n de\u011fil, evrenin s\u00f6z\u00fcn\u00fc etmektedir: ZEUS O\u011fullar\u0131ndan Apollon ve Dionysos her ne kadar d\u00f6rd\u00fcnc\u00fc bir tanr\u0131lar ku\u015fa\u011f\u0131 olarak evren egemenli\u011fini ondan alamam\u0131\u015flarsa da, onu bir hayli korkutup tedirgin etmi\u015flerdir. Egemenli\u011fi s\u00fcresince bu iki o\u011flunu yak\u0131ndan denetlemek zorunda kalm\u0131\u015ft\u0131r. Antik\u00e7a\u011f Yunanl\u0131lar\u0131, her ne kadar onun o\u011flu saym\u0131\u015flarsa da, bu iki eski ve g\u00fc\u00e7l\u00fc tanr\u0131y\u0131 onun yerine ge\u00e7irmemek i\u00e7in kendilerini g\u00fc\u00e7l\u00fckle tutmu\u015f olsalar gerek.<\/p>\n D\u0130ONYSOS Dionysos\u2019a tapanlar, onun kendilerine vah\u015fi hayvanlar bi\u00e7iminde g\u00f6r\u00fcnd\u00fc\u011f\u00fcne inan\u0131yorlard\u0131. Bu y\u00fczden \u015farap i\u00e7ip kalabal\u0131k sarho\u015f s\u00fcr\u00fcleri halinde da\u011flara \u00e7\u0131karlar, naralar atarak d\u00f6ne d\u00f6ne raks ederler, kar\u015f\u0131lar\u0131na \u00e7\u0131kan hayvanlar\u0131n \u00fcst\u00fcne kudurmu\u015f\u00e7as\u0131na at\u0131l\u0131p par\u00e7alarlar ve \u00e7i\u011f \u00e7i\u011f yerlerdi. B\u00f6ylelikle tanr\u0131y\u0131 i\u00e7lerine alm\u0131\u015f oluyorlard\u0131. Tanr\u0131y\u0131 i\u00e7lerinde bulundurduklar\u0131 inanc\u0131 onlar\u0131 b\u00fcsb\u00fct\u00fcn co\u015fturuyor ve kendilerinden ge\u00e7irtiyor, b\u00fcsb\u00fct\u00fcn kudurgan ve sald\u0131rgan bir hale getiriyordu. Dionysos dini, geni\u015f halk y\u0131\u011f\u0131nlar\u0131nda, \u00f6zellikle kad\u0131nlar aras\u0131nda, yay\u0131lm\u0131\u015f ve tutulmu\u015ftur. Bu tap\u0131m, Delphoi tanr\u0131s\u0131 Apollon taraf\u0131ndan da tan\u0131nm\u0131\u015f ve Dionysos\u2019a tap\u0131lmas\u0131 Delphoi kahinlerince Apollon\u2019un buyru\u011fu olarak halka iletilmi\u015ftir. Bu y\u00fczden de her iki tanr\u0131n\u0131n bu tap\u0131mda birle\u015fti\u011fi inanc\u0131 yay\u0131lm\u0131\u015ft\u0131r. Orfik din ve Eleusis gizemcili\u011finin kayna\u011f\u0131 da Dionysos tap\u0131m\u0131\u2019d\u0131r. \u00d6zellikle Orfik inan\u00e7lar, Dionysos gizemcili\u011finden geli\u015ftirilmi\u015ftir, \u00f6rne\u011fin \u00f6l\u00fcms\u00fczl\u00fck inanc\u0131 Dionysos\u2019un \u00f6l\u00fcm\u00fcyle yeniden do\u011fu\u015fu \u00f6yk\u00fcs\u00fcn\u00fcn \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n APOLLON Bu a\u00e7\u0131dan Helios\u2019la ayn\u0131la\u015f\u0131yor ve Phoibos (\u0131\u015f\u0131ldayan) ad\u0131n\u0131 al\u0131yor. A\u00e7\u0131k havada yap\u0131lan her t\u00fcrl\u00fc i\u015fin; tarla bak\u0131m\u0131n\u0131n, hayvan bak\u0131m\u0131n\u0131n, kentlerin ve kolonilerin koruyucusudur. \u015eiir ve m\u00fczikte de kutsal co\u015fkunlu\u011fun uyand\u0131r\u0131c\u0131s\u0131 say\u0131l\u0131yor. Hem hastal\u0131k sa\u00e7ar, hem iyile\u015ftirir. Tanr\u0131l\u0131k g\u00fcc\u00fcn s\u00f6zc\u00fcs\u00fcd\u00fcr. Heykelleri, erkek g\u00fczelli\u011finin simgesi olabilecek \u00f6l\u00e7\u00fclerle yap\u0131lm\u0131\u015ft\u0131r. Romal\u0131lar\u0131n da en \u00e7ok benimsedikleri ve tapt\u0131klar\u0131 Yunan tanr\u0131s\u0131 odur. \u00c7e\u015fitli diyalektik kar\u015f\u0131tl\u0131klar\u0131 i\u00e7ermesi bak\u0131m\u0131ndan ilgin\u00e7 bir yap\u0131s\u0131 vard\u0131r. Karde\u015fi Eros\u2019un kar\u015f\u0131tl\u0131\u011f\u0131yla olu\u015fmu\u015ftur, hem hastal\u0131k sa\u00e7mak hem de hastal\u0131klar\u0131 iyi etmek gibi kar\u015f\u0131t niteliklidir.<\/p>\n EROS Antik\u00e7a\u011f Yunanl\u0131lar\u0131n\u0131n Orfik dinine g\u00f6re de evren yumurtas\u0131 ikiye b\u00f6l\u00fcn\u00fcnce i\u00e7inden Eros \u00e7\u0131km\u0131\u015ft\u0131r. Platon\u2019un bir yap\u0131t\u0131nda da onun bolluk-tanr\u0131 Poros\u2019la yoksulluk-tanr\u0131\u00e7a Penia\u2019n\u0131n o\u011flu oldu\u011fu s\u00f6ylenir. Romal\u0131lar onu Latinle\u015ftirmi\u015fler ve Amor ad\u0131n\u0131 vermi\u015flerdir. \u0130kinci ki\u015fili\u011finde kanatl\u0131 ve g\u00fczel bir erkek \u00e7ocu\u011fu olarak tasarlanm\u0131\u015ft\u0131r. Ba\u015f\u0131 g\u00fcllerden \u00f6r\u00fclm\u00fc\u015f bir \u00e7elenkle s\u00fcsl\u00fcd\u00fcr; ok ve yay ta\u015f\u0131r, att\u0131\u011f\u0131 oklar\u0131n sapland\u0131\u011f\u0131 ki\u015fi \u00e7\u0131lg\u0131nca bir a\u015fka tutulur. Oklar\u0131n\u0131n etkisinden tanr\u0131lar tanr\u0131s\u0131 Zeus bile kendini kurtaramaz.<\/p>\n Tanr\u0131lar, birini a\u015fk ate\u015fiyle tutu\u015fturmak isteyince bu g\u00f6revi Eros\u2019a verirler. \u0130kinci ki\u015fili\u011fi, iyice geli\u015fmesi i\u00e7in d\u00fcnyaya getirilen karde\u015fi kar\u015f\u0131t-sevgi Anteros\u2019la birlikte olu\u015fmu\u015ftur (Kimi anlat\u0131mlarda Anteros\u2019un annesi ba\u015fka bir Aphrodite, Dione\u2019nin k\u0131z\u0131 Aphrodite\u2019tir). Eros\u2019un pek \u00e7ok ser\u00fcvenleri i\u00e7inde en \u00fcnl\u00fcs\u00fc Psykhe\u2019yle olan ser\u00fcvenidir. Eros\u2019un yan\u0131ndan hi\u00e7 ay\u0131rmad\u0131\u011f\u0131 ve birlikte gezip dola\u015ft\u0131\u011f\u0131 sevgi yard\u0131mc\u0131lar\u0131 da vard\u0131r. Bunlar\u0131n en \u00fcnl\u00fcleri Himeros, Pathos, Peitho ve Hermaphroditos\u2019tur.<\/p>\n ANTEROS Antik\u00e7a\u011f Yunan mitolojisine g\u00f6re Eros, ancak Anteros\u2019un yan\u0131ndayken geli\u015febiliyormu\u015f, ona yakla\u015f\u0131nca sevinir ve ondan uzakla\u015f\u0131nca a\u011flarm\u0131\u015f. \u0130skenderiye anlat\u0131mlar\u0131na g\u00f6re de, ona yakla\u015ft\u0131\u011f\u0131 zaman b\u00fcy\u00fcr ve ondan uzakla\u015ft\u0131\u011f\u0131 zaman yeniden \u00e7ocukla\u015f\u0131rm\u0131\u015f. Bu mitolojik inan\u00e7, daha sonra antik\u00e7a\u011f\u0131n b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr\u00fc Herakleitos taraf\u0131ndan Yunanca sava\u015f anlam\u0131ndaki polemos kavram\u0131yla dilegetirilen ve bir logos yasas\u0131 olarak ileris\u00fcr\u00fclen kar\u015f\u0131tlar\u0131n birli\u011fi ve \u00e7at\u0131\u015fmas\u0131 ilkesini i\u00e7erir. Nesnel ger\u00e7ekli\u011fin s\u00f6z\u2019le dile getirili\u015fini veren logos kavram\u0131, evrende bir evrensel yasa\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ve her \u015feyin bu yasayla meydana gelip bu yasayla olu\u015ftu\u011funu anlat\u0131r. \u0130dealist a\u00e7\u0131dan en yetkin dile getirili\u015fini Alman d\u00fc\u015f\u00fcn\u00fcr\u00fc Hegel\u2019in diyalekti\u011finde bulan bu evrensel yasa, daha sonra, bilimsel yerine oturtularak diyalektik materyalizmin temel yasas\u0131 olmu\u015ftur.<\/p>\n Bir bak\u0131ma, ilk bilimsel d\u00fc\u015f\u00fcnceyi de bu sezinin haz\u0131rlad\u0131\u011f\u0131 s\u00f6ylenebilir. \u00c7\u00fcnk\u00fc bu sezi, evrensel d\u00fczenin birtak\u0131m yasalara ba\u011fl\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesini i\u00e7ermektedir. Herakleitos bu yasa\u2019n\u0131n do\u011fasal, insansal, bilin\u00e7sel olan her \u015feyde bulundu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bilim, bu yasalar\u0131 bulup meydana \u00e7\u0131karmakt\u0131r. Nitekim ilk Yunan d\u00fc\u015f\u00fcn\u00fcrleri de do\u011fan\u0131n d\u00fc\u015f\u00fcncesini edinmek i\u00e7in do\u011fan\u0131n kendisini ara\u015ft\u0131rm\u0131\u015flar ve do\u011fa bilginleri olmu\u015flard\u0131r. \u0130nceledikleri do\u011fa, kar\u015f\u0131tl\u0131k\u2019lar\u0131n birli\u011fi olan ve onlar\u0131n \u00e7at\u0131\u015fmas\u0131yla devinen bir do\u011fad\u0131r. Olu\u015fma ve de\u011fi\u015fme de bu devimle ger\u00e7ekle\u015fmektedir. Y\u00fczy\u0131llarca sonra bilimin ve diyalektik felsefenin bilimsel olarak meydana koydu\u011fu gibi do\u011fasal, toplumsal ve bilin\u00e7sel b\u00fct\u00fcn olgular kar\u015f\u0131tl\u0131klar\u0131n\u0131 da i\u00e7erirler. Varl\u0131klar; bu kar\u015f\u0131tl\u0131\u011f\u0131n \u00e7at\u0131\u015fmas\u0131yla geli\u015fir. Evrensel geli\u015fmeyi sa\u011flayan, nesne ve olgulardaki bu kar\u015f\u0131tl\u0131kt\u0131r. \u00d6zdek bu kar\u015f\u0131tl\u0131\u011f\u0131 i\u00e7erdi\u011fi i\u00e7indir ki, devimsel ve geli\u015fimseldir.<\/p>\n APHROD\u0130TE PSYKHE PAN \u00d6yk\u00fcleri \u015fiirle doludur. Syrinks ya da Pandean (Pan\u2019\u0131n kaval\u0131) ad\u0131yla an\u0131lan yedi d\u00fcd\u00fckl\u00fc fl\u00fct\u00fc o yapm\u0131\u015f. Daha sonra Roma\u2019l\u0131lar\u0131n tanr\u0131 Faunus\u2019la bir tuttuklar\u0131 Pan bir g\u00fcn ormanda dola\u015f\u0131rken Syrinks adl\u0131 periye g\u00f6n\u00fcl vermi\u015f, peri ondan kurtulmak i\u00e7in hemen bir sazl\u0131k oluvermi\u015f, \u00fcnl\u00fc kaval\u0131n\u0131 i\u015fte bu sazl\u0131ktan kopar\u0131lan yedi sazdan yapm\u0131\u015f, umutsuz a\u015fk\u0131n\u0131 da i\u00e7li i\u00e7li seslendirdi\u011fi bu sazla dile getirmi\u015f. Pitys adl\u0131 bir peri k\u0131z\u0131 da Pan\u2019\u0131 sevmi\u015f, kendisine zorla sahib olmak isteyen r\u00fczgar-tanr\u0131 Boreas (Poyraz)\u2019\u0131n elinden kurtulmak i\u00e7in \u00e7am a\u011fac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f. Pan bu y\u00fczden hep \u00e7am a\u011fa\u00e7lar\u0131n\u0131n alt\u0131nda dinlenirmi\u015f, \u00e7am a\u011fa\u00e7lar\u0131 da bu y\u00fczden poyraz esti\u011fi zamanlar hazin hazin inler ve uyuyan Pan\u2019\u0131 g\u00f6lgeleriyle g\u00fcne\u015fin kavuruculu\u011fundan korurlarm\u0131\u015f. Kaynayan \u00f6\u011fle saatlerinin derin ve s\u0131cak sessizli\u011fi onunmu\u015f, bu saatlerde hi\u00e7bir \u00e7oban onun \u00f6\u011fle uykusunu bozamazm\u0131\u015f, en k\u00fc\u00e7\u00fck bir g\u00fcr\u00fclt\u00fcden uyan\u0131veren y\u00fcce do\u011fa tanr\u0131 \u00f6ylesine korkun\u00e7 bir hayk\u0131r\u0131\u015fla ba\u011f\u0131r\u0131rm\u0131\u015f ki, panik (Pan korkusu)\u2019e kap\u0131lan kurtlar ve ku\u015flar saklanacak delik ararlarm\u0131\u015f.<\/p>\n Roma imparatoru Tiberius \u00e7a\u011f\u0131nda (bu \u00e7a\u011f H\u0131ristiyanl\u0131\u011f\u0131n \u0130sa\u2019s\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 ve yeni dini yayd\u0131\u011f\u0131 \u00e7a\u011fd\u0131r, \u0130.S. 14-37) \u00f6lm\u00fc\u015f Pan. Bunu Kehanetler \u00dcst\u00fcne adl\u0131 yap\u0131t\u0131nda Plutarkhos yazar. Kaptan Thamos\u2019un gemisi Ege denizinden ge\u00e7erken Paksos adas\u0131ndan esrarl\u0131 bir ses duyulmu\u015f, do\u011fan\u0131n y\u00fcrek paralay\u0131c\u0131 bir feryad\u0131 olan bu ses “Epeiros\u2019a gidince bildirin: Ulu Pan \u00f6ld\u00fc!” demi\u015f, Epeiros\u2019a varan gemiciler hep bir a\u011f\u0131zdan do\u011fan\u0131n buyru\u011funu yerine getirmi\u015fler, gemiden k\u0131y\u0131lara do\u011fru “Ulu Pan \u00f6ld\u00fc, ulu Pan \u00f6ld\u00fc!” diye ba\u011f\u0131rm\u0131\u015flar. O zaman da\u011flardan, ta\u015flardan, a\u011fa\u00e7lardan, bitkilerden ve hayvanlardan iniltiler y\u00fckselmi\u015f, b\u00fct\u00fcn do\u011fa yasa b\u00fcr\u00fcnm\u00fc\u015f. H\u0131ristiyanlarca bir mucize say\u0131lan bu \u00f6yk\u00fc, do\u011fan\u0131n \u00e7e\u015fitli bi\u00e7imlerde cisimleni\u015fi ve bundan \u00f6t\u00fcr\u00fc de bir do\u011fa dini (Pan dini) olan \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131n (Paganl\u0131\u011f\u0131n) yerini H\u0131ristiyanl\u0131\u011fa b\u0131rakt\u0131\u011f\u0131na yorulmu\u015ftur.<\/p>\n PROMETHEUS Bencilliklerinden ve despotluklar\u0131ndan \u00f6t\u00fcr\u00fc tanr\u0131lara, \u00f6zellikle de Zeus\u2019e k\u0131zmaktad\u0131r. \u0130nsanlar\u0131 da evrende kendine benzer varl\u0131klar\u0131 \u00e7o\u011faltmak i\u00e7in yarat\u0131r. Tanr\u0131lar\u0131n tanr\u0131sal ser\u00fcvenlerine kar\u015f\u0131n Prometheus\u2019un insansal ser\u00fcveni b\u00f6ylece ba\u015flar. Hesiodos\u2019a g\u00f6re \u0130apetos\u2019la Klymene\u2019nin o\u011fludur. Atlas, Menoitios (kimi metinlerde Prometheus\u2019un annesi Asia olarak g\u00f6sterildi\u011fi gibi bu karde\u015fi de Athos olarak g\u00f6sterilir) ve Epimetheus\u2019un karde\u015fidir. Prometheus, \u00f6teki karde\u015fleri gibi, tanr\u0131sal d\u00fczene kafa tutmu\u015f, kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, ne var ki \u00f6teki karde\u015flerinden farkl\u0131 olarak sonunda insanlar yaratmak ve onlara ate\u015fi (yarat\u0131c\u0131l\u0131\u011f\u0131, bilimi, uygarl\u0131\u011f\u0131) vermekle bu d\u00fczeni de\u011fi\u015ftirmeyi ba\u015farm\u0131\u015ft\u0131r. Bu y\u00fczden de Zeus taraf\u0131ndan zincire vurulmu\u015f ve Prometheus Desmotes (Zincire vurulmu\u015f Prometheus) ad\u0131yla an\u0131lm\u0131\u015ft\u0131r. Tanr\u0131larca g\u00f6revlendirilen bir kartal, s\u00fcrekli olarak, her gece yeniden olu\u015fan, karaci\u011ferini kemirmektedir. Onu, Kafkas da\u011f\u0131n\u0131n tepesindeki bu tanr\u0131sal i\u015fkenceden bir insan, bir \u00f6l\u00fcml\u00fc olan Herakles kurtar\u0131r. Prometheus “Zeus taht\u0131ndan d\u00fc\u015fmedik\u00e7e benim i\u015fkencelerimin sonu yok” der, b\u00f6ylelikle de insanl\u0131\u011fa \u00f6zg\u00fcrl\u00fc\u011f\u00fcn yolunu g\u00f6stermi\u015f olur.<\/p>\n PANDORA Efsaneye g\u00f6re Titan kar\u0131 koca \u0130apetos\u2019la Klymene\u2019nin d\u00f6rt o\u011flu olmu\u015ftur: Atlas, Menoitios, Prometheus, Epimentheus. Bu \u00e7ocuklar\u0131n d\u00f6rd\u00fc de ak\u0131l g\u00fcc\u00fc bak\u0131m\u0131ndan tanr\u0131lara \u00fcst\u00fcnd\u00fcrler ve tanr\u0131lara kafa tutmaktad\u0131rlar. Bu y\u00fczdendir ki tanr\u0131lar tanr\u0131s\u0131 Zeus onlara kar\u015f\u0131 \u00f6zel bir kin duymaktad\u0131r. \u00c7ocuklardan ilk ikisi Atlas\u2019la Menoitios, tanr\u0131larla titanlar aras\u0131ndaki [sayfa 58] \u00fcnl\u00fc sava\u015fa kat\u0131lm\u0131\u015f ve Zeus taraf\u0131ndan Atlas g\u00f6kkubbeyi omuzlar\u0131nda ta\u015f\u0131makla, Menoitios da yer\u2019in dibine kapat\u0131lmakla cezaland\u0131r\u0131lm\u0131\u015ft\u0131r. Daha sonra Prometheus karaci\u011feri kartallara yedirilerek, Epimetheus da ilk kad\u0131n Pandora\u2019y\u0131 kendisine e\u015f etmekle cezaland\u0131r\u0131lacakt\u0131r.<\/p>\n Bu tasar\u0131m\u0131n ilgin\u00e7 ve kendisine \u00f6zg\u00fc yan\u0131 ilk kad\u0131n\u0131n bir ceza olarak yarat\u0131lm\u0131\u015f bulunmas\u0131 ve ilk erkek insanlar\u0131n Titan\u2019lar taraf\u0131ndan yarat\u0131lmas\u0131na kar\u015f\u0131 ilk di\u015fi insan\u0131n Tanr\u0131\u2019lar taraf\u0131ndan yarat\u0131lmas\u0131d\u0131r. \u0130lk erkek insanlar \u00e7ok ak\u0131ll\u0131 ve becerikli olan Titan Prometheus taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r. Bir ba\u015fka ilgin\u00e7 ve kendine \u00f6zg\u00fc yan da, ilk di\u015fi insan\u0131n tanr\u0131larca erkek insanlar\u0131n ba\u015f\u0131na bela olsun diye yarat\u0131lmas\u0131na kar\u015f\u0131 ilk erkek insanlar\u0131n Titan Prometheus taraf\u0131ndan tanr\u0131lar\u0131n ba\u015f\u0131na bela edilmek \u00fczere yarat\u0131lm\u0131\u015f olmas\u0131d\u0131r. Prometheus, tanr\u0131lar gibi budala ve duygusuz bencillere kar\u015f\u0131, kendisi gibi ak\u0131ll\u0131 ve duygulu \u00f6zgeciller meydana getirmek amac\u0131yla insanlar\u0131 g\u00f6zya\u015flar\u0131yla suland\u0131rd\u0131\u011f\u0131 topraktan yaratm\u0131\u015ft\u0131r. Tanr\u0131lar tanr\u0131s\u0131 Zeus\u2019\u00fcn buyru\u011fuyla tanr\u0131 Hephaistos da ilk di\u015fi insan Pandora\u2019y\u0131 su ve topraktan bir heykel yaparak yaratacak.<\/p>\n Yunan mitolojisi insanlar\u0131n \u00e7amur\u2019dan meydana geldikleri tasar\u0131m\u0131nda tektanr\u0131c\u0131 b\u00fcy\u00fck dinlerle. birle\u015fmektedir. Pandora, s\u00f6zc\u00fck olarak t\u00fcm arma\u011fan demektir. \u00c7\u00fcnk\u00fc ona Aphrodite g\u00fczelli\u011fini, Minerva \u00e7ekicili\u011fini, Hermes kurnazl\u0131\u011f\u0131n\u0131 ve yalanc\u0131l\u0131\u011f\u0131n\u0131, b\u00fct\u00fcn \u00f6teki tanr\u0131lar da tek tek kendi \u00f6zelliklerini arma\u011fan etmi\u015flerdir. B\u00f6ylelikle kad\u0131n daha varla\u015f\u0131rken t\u00fcm tanr\u0131 olmu\u015f bulunmaktad\u0131r. \u0130ster titan, ister erkek insan olsun, art\u0131k ona hi\u00e7bir g\u00fc\u00e7 kar\u015f\u0131 koyamayacakt\u0131r. Tanr\u0131lara kafa tutan Prometheus\u2019\u00e7u erkek insanlar art\u0131k kafa tutamayacaklar\u0131 ve \u00f6n\u00fcnde hemen diz \u00e7\u00f6kecekleri yepyeni bir tanr\u0131\u2019yla kar\u015f\u0131la\u015facaklard\u0131r. Tanr\u0131lar iyi ve k\u00f6t\u00fc b\u00fct\u00fcn g\u00fc\u00e7lerini ona devretmi\u015flerdir. Tanr\u0131larda da bulunmayan us (ak\u0131l)\u2019dan ba\u015fka her \u015feye sahiptir.<\/p>\n Tanr\u0131lar gibi bencil ve duygusuzdur, isteklerinin \u00f6n\u00fcne \u00e7\u0131kacak her engeli g\u00f6z\u00fcn\u00fc k\u0131rpmadan y\u0131kabilecektir. \u00dcstelik, ak\u0131ls\u0131z oldu\u011fundan tanr\u0131lara ba\u011flanacak ve tanr\u0131lar onun y\u00f6netiminde b\u00fct\u00fcn insanlar\u0131 rahatl\u0131kla y\u00f6netebileceklerdir. Tanr\u0131lar, Pandora\u2019n\u0131n ki\u015fili\u011finde b\u00f6ylesine bir g\u00fc\u00e7 yaratm\u0131\u015f olmakla da yetinmemektedirler. Ona, b\u00fct\u00fcn k\u00f6t\u00fcl\u00fckleri ve ac\u0131lar\u0131 i\u00e7ine doldurup bir kapal\u0131 kutu vermi\u015flerdir. Tanr\u0131ca bencillik niteli\u011finden \u00f6t\u00fcr\u00fc bir g\u00fcn dayanamay\u0131p bu kutuyu a\u00e7aca\u011f\u0131n\u0131 bilmektedirler. Nitekim Pandora, bir g\u00fcn dayanamay\u0131p kutunun kapa\u011f\u0131n\u0131 a\u00e7acak, b\u00fct\u00fcn k\u00f6t\u00fcl\u00fckler ve ac\u0131lar insanlar\u0131n aras\u0131na yay\u0131lacak, kutuda sadece umut kalacakt\u0131r.<\/p>\n Karde\u015fi Prometheus\u2019un yasaklamas\u0131na ra\u011fmen Pandora\u2019n\u0131n \u00e7ekicili\u011fine ve g\u00fczelli\u011fine dayanamay\u0131p onunla evlenen titan Epimetheus, \u00e7evresine yay\u0131lm\u0131\u015f bulunan b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin ve ac\u0131lar\u0131n ortas\u0131nda, bu umudu da kullanmas\u0131n\u0131 ve kendisinden t\u00fcreyecek ku\u015faklara kulland\u0131rmas\u0131n\u0131 bilecektir. Pandora\u2019yla Epimetheus\u2019un birle\u015fmesinden bir\u00e7ok k\u0131zlar do\u011fmu\u015ftur. Bu k\u0131zlarla Prometheus\u2019un yaratt\u0131\u011f\u0131 erkekler evlenmekte ve yeni insan ku\u015faklar\u0131 t\u00fcremektedir. Bu yeni insan ku\u015faklar\u0131, ki\u015filiklerinde, tanr\u0131l\u0131k bir yanla titanl\u0131k (devlik) bir yan\u0131 birlikte s\u00fcrd\u00fcrmektedirler.<\/p>\n Tanr\u0131l\u0131k yan onlar\u0131n metafizik g\u00fc\u00e7lerini geli\u015ftirirken titanl\u0131k yan da fizik g\u00fc\u00e7lerini geli\u015ftirecektir. Bu fizik g\u00fc\u00e7, g\u00fcn ge\u00e7tik\u00e7e, metafizik g\u00fcc\u00fc boyunduru\u011fu alt\u0131na alacakt\u0131r. \u0130nsanlar art\u0131k birbirleriyle birle\u015ferek \u00fcremekte, bundan \u00f6t\u00fcr\u00fc de ki\u015filiklerindeki tanr\u0131l\u0131k yan her g\u00fcn biraz daha eriyip gitmektedir. [sayfa 59] Ne var ki art\u0131k tanr\u0131lar da insan soyu kad\u0131nlara dayanamay\u0131p onlarla birle\u015fmeye, onlardan \u00e7ocuklar yapmaya ba\u015flam\u0131\u015flard\u0131r. \u00d6rne\u011fin tanr\u0131lar tanr\u0131s\u0131 \u00e7apk\u0131n Zeus bu insan kad\u0131nlardan on be\u015fiyle birle\u015fmi\u015f ve s\u00fcr\u00fcyle \u00e7ocuklar\u0131 olmu\u015ftur.<\/p>\n Art\u0131k tanr\u0131larla insanlar birbirlerine kar\u0131\u015fmaya ve insanlar tanr\u0131la\u015f\u0131rken tanr\u0131lar insanla\u015fmaya ba\u015flam\u0131\u015ft\u0131r. \u0130nsan tanr\u0131lar tanr\u0131 insanlar\u0131 b\u00fcsb\u00fct\u00fcn tedirgin etmekte, b\u00fcsb\u00fct\u00fcn safd\u0131\u015f\u0131 b\u0131rakmaktad\u0131rlar. Tanr\u0131lar tanr\u0131s\u0131 Zeus ne yapaca\u011f\u0131n\u0131 \u015fa\u015f\u0131rm\u0131\u015ft\u0131r, bu karga\u015fal\u0131\u011fa kesin bir \u00e7are aramaktad\u0131r. Sonunda, onlar\u0131 tufan\u2019la yoketme yoluna gidecektir. Bu yolla onlardan sonsuzca kurtulaca\u011f\u0131n\u0131 sanmaktad\u0131r. Ne var ki Prometheus\u2019cu akl\u0131 g\u00fcn ge\u00e7tik\u00e7e daha da geli\u015fen insan, yokolmaktan kurtulman\u0131n yolunu bulacakt\u0131r. Prometheus\u2019un o\u011flu Deukalion\u2019la Pandora\u2019n\u0131n k\u0131z\u0131 Pyrrha, bu iki ak\u0131ll\u0131 insan kar\u0131 koca, kocaman bir gemi yaparak evreni kaplam\u0131\u015f bulunan azg\u0131n ve kudurmu\u015f sular\u0131n \u00fcst\u00fcnde kalan Parnassos da\u011f\u0131na \u00e7\u0131kmay\u0131 ba\u015faracaklard\u0131r. Evrende, bir daha tanr\u0131lar\u0131n oyununa gelmeyecek olan yeni insan soylar\u0131 t\u00fcremeye ba\u015flayacakt\u0131r.<\/p>\n UYUM Ba\u015fka uluslar\u0131n ermi\u015fleri varsa Yunanl\u0131lar\u0131n da bilgeleri var, diyor Nietzsche. Ger\u00e7ekten de Yunan bilgeleri, \u00e7a\u011fda\u015f bilgeli\u011fin babas\u0131d\u0131rlar. Bu bilgeler, evrenin en g\u00fc\u00e7l\u00fc ger\u00e7e\u011fi olan \u00f6l\u00e7\u00fc\u2019y\u00fc sezmi\u015flerdir. Sanatta \u00f6l\u00e7\u00fc, felsefede \u00f6l\u00e7\u00fc, bilimde \u00f6l\u00e7\u00fc, tek deyi\u015fle ya\u015famakta \u00f6l\u00e7\u00fc… \u0130yice bakarsak hi\u00e7 de\u011filse \u015funu g\u00f6rebiliriz: Evren, bir \u00f6l\u00e7\u00fc i\u015fidir. Felsefe tarih\u00e7ilerinin \u00e7o\u011fu, ilk filozof olarak Thales\u2019i (\u0130.\u00d6. VI. y\u00fczy\u0131l) ele al\u0131rlar. Thales\u2019e gelinceye kadar, arada, t\u00f6resel \u00f6\u011f\u00fctler veren \u00f6nemli bir Yunan ozan\u0131 daha, Hesiodos (\u0130.\u00d6. VIII. y\u00fczy\u0131l) vard\u0131r ki, filozof olarak g\u00f6z \u00f6n\u00fcnde tutulmak gerekir. Oysa, Thales\u2019le ba\u015flayan antik\u00e7a\u011f d\u00fc\u015f\u00fcncesine \u00f6\u011f\u00fctleriyle \u00f6nc\u00fcl\u00fck eden Yedi Bilge\u2019nin \u00f6nemi \u00fcst\u00fcnde birle\u015filmi\u015ftir. Rodos\u2019lu Kleobulos, \u00f6l\u00e7\u00fc en iyi \u015fey, diyor, babay\u0131 saymak gerek. Dinlemeyi sevmeli, gevezeli\u011fi de\u011fil. Hazza h\u00fckmetmeli. Zorla hi\u00e7bir \u015fey yapmamal\u0131. Yurtta\u015flara en iyi \u00f6\u011f\u00fctleri vermeli. \u00c7ocuklar\u0131 e\u011fitmeli. Halka kar\u015f\u0131 olana d\u00fc\u015fman g\u00f6z\u00fcyle bakmal\u0131.<\/p>\n Atina\u2019l\u0131 Solon, hi\u00e7bir \u015feyde a\u015f\u0131r\u0131 olma, \u00f6l\u00e7\u00fcl\u00fc kal, diyor. Keder do\u011furan hazdan ka\u00e7. \u00c7abuk dost edinme, edindiklerini de \u00e7abuk g\u00f6z\u00fcnden d\u00fc\u015f\u00fcrme. H\u00fckmedilmeyi inceleyerek h\u00fckmetmeyi \u00f6\u011fren. Yurtta\u015flar\u0131na, en ho\u015flar\u0131na gideni de\u011fil, en iyiyi s\u00f6yle. G\u00f6r\u00fcnmeyenleri g\u00f6r\u00fcnenlerden \u00e7\u0131kar. Lesbos\u2019lu Pittakos, uygun zaman\u0131 kolla, \u00f6l\u00e7\u00fcy\u00fc g\u00f6z \u00f6n\u00fcnde tut, diyor. Yapmak istedi\u011fini s\u00f6yleme, ba\u015faramazsan g\u00fclerler. Ba\u015fkas\u0131nda ho\u015f g\u00f6rmedi\u011fini kendin yapma. Bahts\u0131zlar\u0131 ay\u0131plama \u00e7\u00fcnk\u00fc tanr\u0131lar\u0131n \u00f6fkesine u\u011fram\u0131\u015flard\u0131r. Kazan\u00e7 doymak bilmez, sana uyan\u0131 kazan. Bir kimseyi affeden onun \u00fcst\u00fcne y\u00fckselir, ondan \u00f6\u00e7 alan onun haline d\u00fc\u015fer. Korinthos\u2019lu Periandros, bahtl\u0131l\u0131kla \u00f6l\u00e7\u00fcl\u00fc ol, diyor, bahts\u0131zl\u0131kta d\u00fc\u015f\u00fcnceli. At\u0131lganl\u0131k aldat\u0131c\u0131 bir \u015feydir. Kazan\u00e7 \u00e7irkin bir \u015fey. Ana babana lay\u0131k oldu\u011funu g\u00f6ster. Dostlar\u0131na kar\u015f\u0131 bahtl\u0131l\u0131klar\u0131nda nas\u0131lsan, bahts\u0131zl\u0131klar\u0131nda da \u00f6yle kal. B\u00fct\u00fcn\u00fc d\u00fc\u015f\u00fcn. Sessizlik en g\u00fczel \u015feydir (s\u00fckun hali, i\u00e7 sessizli\u011fi). Kanunlar\u0131n eski, yeme\u011fin taze olsun. \u00d6l\u00e7\u00fc, \u00f6l\u00e7\u00fc, hep \u00f6l\u00e7\u00fc… Yedi Bilge\u2019nin yedisi de \u00f6l\u00e7\u00fcy\u00fc \u00f6\u011f\u00fctl\u00fcyorlar. Hense Leonard\u2019\u0131n Hellen-Latin Eski\u00e7a\u011f Bilgisi adl\u0131 yap\u0131t\u0131n\u0131n 61. yapra\u011f\u0131nda arkaik d\u00fc\u015f\u00fcn\u00fc\u015f ba\u015fl\u0131\u011f\u0131 alt\u0131nda, bu \u00f6l\u00e7\u00fc, \u015f\u00f6yle de\u011ferlendirilmektedir: “Hellen, kendini par\u00e7alanmam\u0131\u015f alemin bir organ\u0131 olarak g\u00f6r\u00fcr. Hayat\u0131n trajik ahenksizli\u011fi ona ac\u0131 gelse de gene sonunda yaln\u0131z uyum (ahenk, harmonia)\u2019u sezer. Bu uyum, t\u00f6rebilimde tam \u00f6l\u00e7\u00fc, [sayfa 61] sanatta dengeli bi\u00e7im, do\u011fay\u0131 tan\u0131mada geometrik oran, dinde evrenin d\u00fczen verici g\u00fcc\u00fc olarak kendini g\u00f6sterir.<\/p>\n \u0130LK F\u0130Z\u0130K\u00c7\u0130LER Bu y\u00fczden Milet okulu\u2019nun d\u00fc\u015f\u00fcnsel tutumuna canl\u0131 \u00f6zdek\u00e7ilik denir. Milet\u2019liler, Aristoteles\u2019in anlat\u0131m\u0131yla bilinmektedir (Aristoteles, Metafizik, a 3, 983, b 6-11, 10) Onlar\u0131n kar\u015f\u0131l\u0131k arad\u0131klar\u0131 b\u00fct\u00fcn nesnelerin yap\u0131lm\u0131\u015f oldu\u011fu ilk \u00f6zdek nedir? sorusu da Aristoteles taraf\u0131ndan ortaya konulmu\u015ftur. Bu soru, bir a\u00e7\u0131dan fizi\u011fin ba\u015flang\u0131c\u0131 oldu\u011fu kadar bir ba\u015fka a\u00e7\u0131dan da metafizi\u011fin ba\u015flang\u0131c\u0131 say\u0131labilir. \u00c7\u00fcnk\u00fc \u00e7e\u015fitli d\u00f6n\u00fc\u015f\u00fcmlere u\u011frayarak evrensel nesneleri meydana getiren ve b\u00f6ylece s\u00fcrekli olarak devinen ilk \u00f6zde\u011fin kendili\u011finden de\u011fi\u015fmedi\u011fini ve neyse o kald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrmektedir. Nitekim, \u00e7ok ge\u00e7meden, ilk neden nedir? sorusunu olu\u015f nedir? sorusu izlemi\u015f ve \u0130yonya\u2019l\u0131lar\u0131n de\u011fi\u015firlik felsefesi, kar\u015f\u0131s\u0131nda, Elea\u2019l\u0131lar\u0131n de\u011fi\u015fmezlik felsefesi\u2019ni bulmu\u015ftur. Milet\u2019lilerin varsay\u0131mlar\u0131n\u0131, daha \u00f6nce geli\u015fmi\u015f, \u00f6zellikle M\u0131s\u0131r ve Babil, bilgileri \u00fcst\u00fcne kurduklar\u0131 kesindir.<\/p>\n Ne var ki onlar, b\u00fcy\u00fck bir d\u00fc\u015f\u00fcnsel a\u015fama olarak, pratik \u00e7al\u0131\u015fma\u2019y\u0131 kuramsal \u00e7al\u0131\u015fma\u2019ya d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015flerdir. Felsefenin ilk kurucular\u0131 say\u0131lmalar\u0131 da bu y\u00fczdendir. \u0130lk filozof Thales, antik\u00e7a\u011f Yunanl\u0131lar\u0131n\u0131n pratikte i\u015fe yarar \u00f6zdeyi\u015fler ileris\u00fcrm\u00fc\u015f bulunan Yedi Bilge\u2019sinden biriydi. Thales “ilk neden su\u2019dur” demekle pratik yarar d\u00fc\u015f\u00fcncesinden kuramsal bilgi d\u00fc\u015f\u00fcncesine ilk s\u0131\u00e7rayan ki\u015fi olarak \u00f6nem kazanm\u0131\u015ft\u0131r. Bu s\u0131\u00e7rama bilimsel u\u011fra\u015f\u0131n\u0131n ilk ad\u0131m\u0131 olarak nitelenir. Aristoteles \u015f\u00f6yle der: “Felsefeyle ilk u\u011fra\u015fanlar, b\u00fct\u00fcn nesnelerin ilk temel (Arkhe)\u2019inin \u00f6zdek oldu\u011funu san\u0131yorlard\u0131. Kendisinden, varolan b\u00fct\u00fcn \u015feylerin \u00e7\u0131kt\u0131\u011f\u0131 ve o ilikten meydana geldi\u011fi ve yok olarak ona d\u00f6nd\u00fc\u011f\u00fc \u015feye temel varl\u0131k oldu\u011fu gibi kal\u0131yor, yaln\u0131z durumlar\u0131 de\u011fi\u015fiyor \u00f6\u011fe diyor, bunun var olanlar\u0131n ilk ba\u015flang\u0131c\u0131 oldu\u011funu s\u00f6yl\u00fcyor ve bundan \u00f6t\u00fcr\u00fc, bu bi\u00e7imdeki varla\u015fma oldu\u011fu gibi kald\u0131\u011f\u0131ndan, hi\u00e7bir \u015feyin meydana gelmedi\u011fini ve hi\u00e7bir \u015feyin de yok olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlard\u0131.<\/p>\n Bu t\u00fcrl\u00fc felsefenin as\u0131l ba\u015f\u0131 olan Thales, bunun su oldu\u011funu s\u00f6yl\u00fcyor. Bu d\u00fc\u015f\u00fcnceye, belki de, b\u00fct\u00fcn varl\u0131klar\u0131n besinlerinin nemli oldu\u011funu ve s\u0131ca\u011f\u0131n da bu nemden \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve onunla ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6rerek varm\u0131\u015ft\u0131r, bir de b\u00fct\u00fcn nesnelerin tohumlar\u0131n\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131n nemli [sayfa 62] olmas\u0131ndan. \u0130lk temelse kendisinden her \u015feyin meydana geldi\u011fi \u015feydir. Su ise nemli \u015feylerin ilk temelidir. Ondan \u00e7ok daha eskiler de tanr\u0131sal bir d\u00fc\u015f\u00fcnceyle do\u011fa \u00fcst\u00fcne b\u00f6ylesine d\u00fc\u015f\u00fcnceler y\u00fcr\u00fctm\u00fc\u015flerdir. Okeanos\u2019la Tethys\u2019i meydana beli\u015fin babas\u0131 ve anas\u0131 tanr\u0131lar\u0131n and\u2019\u0131n\u0131 da kendilerinin Stkys ad\u0131n\u0131 verdikleri su yap\u0131yorlard\u0131.<\/p>\n En sayg\u0131de\u011fer \u015fey en eski olan \u015feydir, and da en sayg\u0131de\u011fer \u015feydir.” Thales\u2019in ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda Miletos kenti, \u00f6nemli toplumsal ve ekonomik geli\u015fmeler i\u00e7indeydi. Tarih\u00e7i Rostovtzeff, bu kentte, \u00f6nce halk\u0131n egemen olup soylu ki\u015fileri \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc, sonra da soylular\u0131n egemen olarak halktan olanlar\u0131 diri diri yakt\u0131klar\u0131n\u0131 anlat\u0131r (Eski D\u00fcnyan\u0131n Tarihi, c. I, s. 204). Bu y\u00fczden yoksullar ve yoksul insanlar\u0131n u\u011fra\u015f\u0131s\u0131 san\u0131lan felsefe de k\u00fc\u00e7\u00fcmseniyordu. Aristoteles\u2019in Politeia adl\u0131 yap\u0131t\u0131nda anlatt\u0131\u011f\u0131na g\u00f6re Thales bu kan\u0131y\u0131 da de\u011fi\u015ftirmi\u015f ve astronomi bilgisiyle bol zeytin \u00fcr\u00fcn\u00fc al\u0131naca\u011f\u0131n\u0131 bir y\u0131l \u00f6nceden hesaplayarak zeytinlikleri ucuza kapat\u0131p zengin olmu\u015ftur. Aristoteles \u015f\u00f6yle der: “Thales, b\u00f6ylece, d\u00fcnyaya, filozoflar\u0131n isterlerse zengin olabileceklerini, ama tutkular\u0131n\u0131n ba\u015fka t\u00fcrden olmas\u0131 nedeniyle yoksullu\u011fu ye\u011flediklerini de g\u00f6stermi\u015ftir.”<\/p>\n Thales, sudan ve denizden, ondan \u00e7\u0131kan b\u00fct\u00fcn canl\u0131l\u0131kla birlikte denizsel bir enginlik ve sonsuzlu\u011fu da anl\u0131yordu. Kendisini izleyen Anaksimandros, Thales\u2019in ilk nedeni su\u2019yun yerine, sonsuz ve s\u0131n\u0131rs\u0131z (Yu-Aperion)\u2019l\u0131\u011f\u0131 koyarken bu d\u00fc\u015f\u00fcnceden esinlenmi\u015f olmal\u0131d\u0131r. Anaksimandros, bu deyimiyle, g\u00f6\u011f\u00fcn s\u0131n\u0131rlar\u0131 i\u00e7inde bulunan evrenin kar\u015f\u0131t\u0131 olarak s\u0131n\u0131rs\u0131z\u2019l\u0131\u011f\u0131 ortaya koymu\u015ftu (Diels, Doxagraphi Graeci, 376, 3-6). Anaksimandros\u2019un bu varsay\u0131m\u0131 da, kendisini izleyecek olan Anaksimenes\u2019in, bu s\u0131n\u0131rs\u0131zl\u0131k i\u00e7inde, evrenlerin \u00e7oklu\u011fu varsay\u0131m\u0131n\u0131 etkilemi\u015f olmal\u0131d\u0131r. Anaksimenes\u2019in \u00fc\u00e7\u00fcnc\u00fc ilk neden varsay\u0131m\u0131 olarak ileris\u00fcrd\u00fc\u011f\u00fc hava (Yu. Aer, pneuma, psykhe) da bu s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131 ve sonsuzlu\u011fu kapsar. Anaksimenes, salt s\u0131n\u0131rs\u0131zl\u0131k\u2019\u0131n nesnelerin varla\u015fmas\u0131n\u0131 a\u00e7\u0131klayamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Ona g\u00f6re bu s\u0131n\u0131rs\u0131z \u00f6zdek, seyrekle\u015fip yo\u011funla\u015fmas\u0131yla, nesneleri varla\u015ft\u0131ran hava olmal\u0131d\u0131r. Daha sonra Hippias ve Diogenes gibi d\u00fc\u015f\u00fcn\u00fcrler de yeti\u015ftirecek olan Milet okulu\u2019nun, \u00f6zellikle Thales\u2019in, b\u00fcy\u00fck \u00f6nemi, insan d\u00fc\u015f\u00fcncesine yol g\u00f6stermi\u015f olmas\u0131d\u0131r.<\/p>\n Milet\u2019li fizik\u00e7i-d\u00fc\u015f\u00fcn\u00fcrlerin \u00fc\u00e7\u00fcnc\u00fcs\u00fc olan Anaksimenes\u2019e g\u00f6re hava, seyrekle\u015ferek ate\u015fi ve yo\u011funla\u015farak yeli, bulutu, suyu, topra\u011f\u0131 ve ta\u015flar\u0131 meydana getirir. Frans\u0131z metafizik\u00e7i ve felsefe tarih\u00e7isi Emile Brehier, \u00fcnl\u00fc Felsefe Tarihi\u2019nde \u015f\u00f6yle der (MEB. yay\u0131n\u0131, \u0130stanbul 1969, Mira\u00e7 Kat\u0131rc\u0131o\u011flu \u00e7evirisi, c. I, fasik\u00fcl I, s. 30-5): “Nesnelerin yap\u0131lm\u0131\u015f oldu\u011fu madde nedir? Bu soruyu soran Aristoteles\u2019tir. Kendilerinde \u00e7\u00f6z\u00fcmleri aranan meselelerle Milet\u2019lilerin u\u011fra\u015fm\u0131\u015f olduklar\u0131na dair hi\u00e7bir kan\u0131t\u0131m\u0131z yoktur. Onun i\u00e7in b\u00fct\u00fcn nesnelerin ilkesinin Thales\u2019e g\u00f6re su, Anaksimandros\u2019a g\u00f6re sonsuz, Anaksimenes\u2019e g\u00f6re hava oldu\u011fu bize \u00f6\u011fretilince bu form\u00fclleri madde meselesine bir kar\u015f\u0131l\u0131k sanmaktan sak\u0131nmal\u0131y\u0131z. Bunlar\u0131n anlam\u0131n\u0131 kavramak i\u00e7in, elden gelirse, onlar\u0131n ger\u00e7ekte hangi meselelerle u\u011fra\u015fm\u0131\u015f olduklar\u0131n\u0131 ara\u015ft\u0131rmam\u0131z gerekir.<\/p>\n Anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re, onlar\u0131n u\u011fra\u015fm\u0131\u015f oldu\u011fu meselelerin ba\u015f\u0131nda bilim tekni\u011fi meselesi geliyordu. Bunlar, her \u015feyden \u00f6nce, meteorlar\u0131n ya da astronomi olaylar\u0131n\u0131n mahiyet ve nedenini, yerdepremleri, yeller, ya\u011fmurlar, \u015fim\u015fekler, ay ve g\u00fcne\u015f tutulmalar\u0131 gibi olaylar\u0131 ilgilendiren meseleler ve ayn\u0131 [sayfa 63] zamanda da yery\u00fcz\u00fcn\u00fcn bi\u00e7imi ve d\u00fcnyadaki hayat\u0131n kaynaklar\u0131 \u00fczerindeki genel meselelerdir. Bu bilim tekniklerinden bizim Milet\u2019liler, Yunan \u00fclkelerinde yaln\u0131z, Mezopotamya ve eski M\u0131s\u0131r medeniyetlerinin kendilerine iletmi\u015f olduklar\u0131 \u015feyi yap\u0131yorlard\u0131. Babilonya\u2019l\u0131lar gibi g\u00f6zlemleyen kimselerdi.<\/p>\n Bundan ba\u015fka kendi kadastrolar\u0131 i\u00e7in \u015fehirlerin ve kanallar\u0131n planlar\u0131n\u0131 yaparlard\u0131 ve hatta d\u00fcnyan\u0131n haritas\u0131n\u0131 \u00e7izmek i\u015fine bile giri\u015fmi\u015flerdi: \u0130kinci olarak mekanik sanatlarla u\u011fra\u015f\u0131yorlard\u0131. \u0130nsan\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc onun teknik ba\u015far\u0131lar\u0131nda g\u00f6r\u00fcrlerdi. Bu g\u00f6r\u00fc\u015f en iyi dile getirili\u015fini \u0130yonya\u2019l\u0131 Anaksagoras\u2019ta bulur, ona g\u00f6re insan, elleri oldu\u011fu i\u00e7in hayvanlar\u0131n en ak\u0131ll\u0131s\u0131d\u0131r, \u00e7\u00fcnk\u00fc el temel alet olup aletlerin ilk \u00f6rne\u011fidir. Milet\u2019lilerin orijinalli\u011fi, g\u00f6\u011f\u00fc ve meteorlar\u0131 anlamak i\u00e7in kulland\u0131klar\u0131 birtak\u0131m te\u015fbihleri se\u00e7me tarzlar\u0131ndad\u0131r gibi g\u00f6r\u00fcnmektedir. Bu te\u015fbihlerde efsanelerin garabetinden hi\u00e7bir \u015fey yoktur, bunlar ya kendi zenaatlar\u0131ndan ya da do\u011frudan do\u011fruya yap\u0131lan g\u00f6zlemlerden al\u0131nm\u0131\u015ft\u0131r. Bu g\u00f6zlemlerinden biri de \u00f6zellikle gemicilikle u\u011fra\u015fan Milet\u2019liler i\u00e7in kara ve deniz f\u0131rt\u0131nalar\u0131n\u0131n g\u00f6zlenmesiydi. Ortal\u0131k sessizlik i\u00e7indeyken az sonra \u00e7\u0131k\u0131verecek olan f\u0131rt\u0131nan\u0131n habercisi olan bir \u015fim\u015fekle birdenbire y\u0131rt\u0131l\u0131veren kal\u0131n ve kara bulutlar\u0131n peydahland\u0131\u011f\u0131 g\u00f6r\u00fclmekteydi.<\/p>\n Anaksimandros bunlar\u0131 a\u00e7\u0131klamaya u\u011fra\u015f\u0131rken bulutla t\u0131kal\u0131 kalan yelin kendi \u015fiddetiyle bulutu par\u00e7alad\u0131\u011f\u0131n\u0131 ve \u015fim\u015fekle g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fcn\u00fcn de bu ani par\u00e7alan\u0131\u015fla bir arada belirdi\u011fini g\u00f6r\u00fcyordu. \u0130mdi Anaksimandros do\u011fay\u0131 ve y\u0131ld\u0131zlar\u0131n olu\u015fumunu f\u0131rt\u0131nalarla k\u0131yaslayarak d\u00fc\u015f\u00fcn\u00fcr. Anaksimandros\u2019un g\u00f6k hakk\u0131nda vard\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceyi elde, etmek i\u00e7in, kal\u0131n bulutlar k\u0131n\u0131 yerine yo\u011funla\u015fm\u0131\u015f ve saydams\u0131z bir hava k\u0131l\u0131f\u0131n\u0131 (\u00e7\u00fcnk\u00fc ona g\u00f6re hava birtak\u0131m bu\u011fulardan ba\u015fka bir \u015fey de\u011fildir), i\u00e7 ve yel yerine ate\u015fi, k\u0131l\u0131ftaki y\u0131rt\u0131klar yerine de ate\u015fin f\u0131rlamas\u0131na yolveren bir \u00e7e\u015fit soluk yerleri ya da soluk alma borular\u0131 koymak yeter. Bu k\u0131l\u0131flar\u0131n daire bi\u00e7iminde olduklar\u0131 ve bir araban\u0131n dingil bo\u015flu\u011fu etraf\u0131ndaki tekerlek ispitleri gibi d\u00fcnyan\u0131n etraf\u0131na yerle\u015ftirilmi\u015f bulunduklar\u0131 farzedilirse, y\u0131ld\u0131zlar bizim i\u00e7in art\u0131k sadece bu soluk alma yerlerinden \u00e7\u0131kan i\u00e7 ate\u015fin bir k\u0131sm\u0131ndan ibaret olur. Bu soluk alma yerlerinin ayn\u0131 anda hep birden kapanmas\u0131yla ay tutulmalar\u0131 ve safhalar\u0131 a\u00e7\u0131klanm\u0131\u015f demektir.<\/p>\n Anaksimandros daire bi\u00e7imindeki bu k\u0131l\u0131flardan d\u00f6ner olanlar\u0131n\u0131n \u00fc\u00e7 tane oldu\u011funu kabul ediyordu. Ona g\u00f6re yery\u00fcz\u00fcnden en uzakta, g\u00fcne\u015fle ay\u0131n yaln\u0131z bir tek soluk alma borusu olan birer k\u0131l\u0131flar\u0131, sabit y\u0131ld\u0131zlar\u0131nsa (belki de samanyolunun) bir\u00e7ok soluk alma yerleri bulunan sadece bir k\u0131l\u0131f\u0131 vard\u0131r. Bu gibi benzeti\u015fler, kozmogoni meselesini yeni bir bi\u00e7imde form\u00fclle\u015ftirmeye olanak sa\u011flar. G\u00f6\u011f\u00fcn olu\u015fmas\u0131, bir f\u0131rt\u0131nan\u0131n olu\u015fmas\u0131ndan temelde hi\u00e7 de farkl\u0131 de\u011fildir. Kabuk a\u011fac\u0131 nas\u0131l sararsa, ilk zamanlarda d\u00fcnyay\u0131 \u00e7evirmi\u015f olan ate\u015fin de par\u00e7alanarak daire bi\u00e7iminde \u00fc\u00e7 tane halkan\u0131n i\u00e7ine \u00f6ylece da\u011f\u0131lm\u0131\u015f oldu\u011funu bilmek s\u00f6z konusudur: \u0130mdi Anaksimandros\u2019a g\u00f6re s\u00f6z konusu olan neden\u2019in muhakkak ki ya\u011fmurlar\u0131n, f\u0131rt\u0131nalar\u0131n ve yellerin ba\u015flang\u0131c\u0131ndaki nedenden ibaret bulundu\u011fu san\u0131l\u0131r.<\/p>\n Bir ate\u015f k\u00fcresini par\u00e7alayan ve onu halkalarla k\u0131l\u0131flayan deniz \u00fczerinde peydahlanan birtak\u0131m bu\u011fu\u2019lard\u0131r. Milet fizi\u011findeki ba\u015fl\u0131ca olay muhakkak ki \u0131s\u0131n\u0131n etkisiyle deniz suxyunun bu\u011fulanmas\u0131d\u0131. Bu bu\u011fulanman\u0131n \u00fcr\u00fcnleri (yeller, bulutlar vb.) eski Yunan\u2019da ak\u0131l bak\u0131m\u0131ndan diriltici \u00f6zellikleri bulunan \u015feyler diye g\u00f6z\u00f6n\u00fcnde tutulurdu. Demek oluyor ki [sayfa 64] Anaksimandros, canl\u0131 varl\u0131klar\u0131n g\u00fcne\u015fin \u0131s\u0131s\u0131yla bu\u011fulanan nemlilikte (rutubette) do\u011fduklar\u0131n\u0131 kabul ederken, sadece, pek eski bir g\u00f6r\u00fc\u015f\u00fc izlemi\u015f oluyordu. B\u00fct\u00fcn bunlar bize, Milet \u00f6\u011fretisinin merkezi olarak Aristoteles\u2019in ileri s\u00fcrd\u00fc\u011f\u00fc ilk t\u00f6z\u2019\u00fcn anlam\u0131n\u0131 a\u00e7\u0131klamam\u0131za olanak sa\u011flayabilir. Thales, d\u00fcnyan\u0131n \u00e7\u0131km\u0131\u015f bulundu\u011fu \u015feyin su oldu\u011funu s\u00f6ylemekle, varl\u0131klar\u0131n maddesini de\u011fil, ancak son derece yayg\u0131n kozmogoni konusunu yeniba\u015ftan ortaya koymu\u015f oluyor.<\/p>\n Milet d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fcn geli\u015fmesine bak\u0131l\u0131rsa, \u015f\u00fcphesiz ki bu sudan, denizden ortaya \u00e7\u0131kan b\u00fct\u00fcn hayat ile birlikte denizin engin\u2019li\u011fi gibi bir \u015fey anlamak gerekir. Anaksimandros\u2019u Thales\u2019in su\u2019yu yerine kendisinin sonsuz dedi\u011fi \u015feyi koymaya sevkeden \u015fey neydi?.. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki Anaksimandros\u2019un sonsuz\u2019u b\u00fcy\u00fckl\u00fck bak\u0131m\u0131ndan engin bir s\u0131n\u0131rs\u0131z\u2019l\u0131kt\u0131r… Anaksimenes, hava\u2019y\u0131 ilke olarak almakla Anaksimandros\u2019tan uzakla\u015fmaz. Hava deyimi, ancak sonsuz\u2019un mahiyetini a\u00e7\u0131klar. Bu, s\u0131n\u0131rlar\u0131 bulunmayan bir hava\u2019d\u0131r, Anaksimandros\u2019un \u00f6l\u00fcms\u00fcz bir hareketle dirilmi\u015f olan sonsuz\u2019u gibidir. \u00d6yle anla\u015f\u0131l\u0131yor ki Anaksimenes bu hareketin, e\u015fyan\u0131n kayna\u011f\u0131n\u0131 a\u00e7\u0131\u011fa vurabilece\u011fine inanm\u0131\u015f de\u011fildir. Bir kalbura verilen hareket gibi, bir kayna\u015fma hareketi de karma\u015f\u0131k \u015feyleri birbirinden pekala ay\u0131rabilir ama onlar\u0131 meydana getiremez. Demek oluyor ki Anaksimenes bu \u00f6l\u00fcms\u00fcz hareketin \u00fczerine e\u015fyan\u0131n kayna\u011f\u0131 hakk\u0131nda bir ba\u015fka yorum getirip koymu\u015ftur. Hava seyrekle\u015fmesiyle ate\u015fin ve yo\u011funla\u015fmas\u0131yla da yelin, bulutun, suyun ve en sonunda da topra\u011f\u0131n ve ta\u015flar\u0131n olu\u015fmas\u0131na yol a\u00e7\u0131yor”.<\/p>\n Antik\u00e7a\u011f Yunanl\u0131lar\u0131n\u0131n ilk d\u00fc\u015f\u00fcnceleri \u00f6zdek\u00e7i bir yap\u0131dad\u0131r. Thales\u2019in su\u2019yu, Anaksimandros\u2019un belirsiz ve s\u0131n\u0131rs\u0131z\u2019\u0131, Anaksimenes\u2019in soluk-hava\u2019s\u0131, Herakleitos\u2019un ate\u015f\u2019i, hatta Anaksagoras\u2019\u0131n nus\u2019u hep \u00f6zdektir. Ruh kavram\u0131n\u0131 hafiften kurcalayanlar bile \u00f6zde\u011fi yads\u0131maya cesaret edememi\u015flerdir. Bu kurcalay\u0131c\u0131lar\u0131n ilki Anaksimenes, ikincisi de Anaksagoras\u2019t\u0131r. Ne var ki Platon\u2019a gelinceye kadar ruh \u00f6zdeklikten kurtulamayacakt\u0131r. Tam bu s\u0131rada iki b\u00fcy\u00fck Abdera\u2019l\u0131, Leukippos\u2019la Demokritos, \u00f6zde\u011fe ger\u00e7ek bir temel buluyorlar. Atomcu \u00f6zdek\u00e7ilik onlar\u0131n eliyle sa\u011flamca kurulacak ve g\u00fcn\u00fcm\u00fcze kadar etkisini s\u00fcrd\u00fcrecektir. \u0130.\u00d6. V. y\u00fczy\u0131lday\u0131z. Sokrates Platon, Aenesidemos-Pyrrhon \u00f6\u011fretileri gibi birbirine kar\u0131\u015fm\u0131\u015f ve birbirinden ayr\u0131lamayan \u00f6\u011fretileriyle Leukippos-Demokritos, atomos (b\u00f6l\u00fcnemeyen) kavram\u0131n\u0131 ortaya at\u0131yorlar.<\/p>\n \u00d6zdek art\u0131k su, hava, ate\u015f vb. gibi belli bir nesneye tak\u0131l\u0131p kalmaktan kurtulmu\u015f; oysa atom ad\u0131 alt\u0131nda hepsinde ortak olan bir temelde genelle\u015fmi\u015ftir. Onlara g\u00f6re atom, \u00f6zde\u011fin art\u0131k b\u00f6l\u00fcnemeyen en k\u00fc\u00e7\u00fck par\u00e7as\u0131d\u0131r. Evrende her \u015fey, tanr\u0131lar bile, atomlardan yap\u0131lm\u0131\u015flard\u0131r. \u00d6rne\u011fin bir kaya par\u00e7as\u0131, bir a\u011fa\u00e7, bir insan, bir y\u0131ld\u0131z atomlar y\u0131\u011f\u0131n\u0131d\u0131r. Bunlar, \u00e7e\u015fitli bi\u00e7imlerde birbirlerini \u00e7eken sert par\u00e7ac\u0131klard\u0131r. Atomlar\u0131n uzayda yer kaplamalar\u0131 ve birbirlerine \u00e7arparak devinmeleri iki yeni d\u00fc\u015f\u00fcnceye yer vermektedir: Mekanizm ve bo\u015fluk… Y\u00fczy\u0131llarca sonra Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr\u00fc Descartes bu d\u00fc\u015f\u00fcncelere sahip \u00e7\u0131kacakt\u0131r. Abdera\u2019l\u0131lar\u0131n atomculu\u011fu, Epikuros\u2019la Lucretius\u2019un arac\u0131l\u0131\u011f\u0131yla Gassendi ve Bacon\u2019a ula\u015farak do\u011fabilimlerinin do\u011fu\u015funu sa\u011flayacakt\u0131r. \u0130nsan d\u00fc\u015f\u00fcncesi, ger\u00e7ekten pek b\u00fcy\u00fck ve \u00f6nemli bir bulu\u015f kar\u015f\u0131s\u0131ndad\u0131r.<\/p>\n KUTSAL MATEMAT\u0130K Pythagoras, gizli bir din okulu kurmu\u015ftur. \u00d6\u011frencilerine ahlak, siyaset ve din \u00f6\u011fretmektedir. Bu bilimlerin t\u00fcm\u00fcne mathematalar ad\u0131n\u0131 veriyor. \u0130lk anlam\u0131, insan bilgisinin t\u00fcm\u00fcn\u00fc ku\u015fatan demek olan matematik s\u00f6zc\u00fc\u011f\u00fc de buradan gelmektedir.<\/p>\n Anaksimandros\u2019la din bilgini Ferekydes\u2019in de \u00f6\u011frencisi oldu\u011fu bilinen Pythagoras\u2019a g\u00f6re, ilk ilke (arch\u00e9) say\u0131\u2019d\u0131r. E\u015fya, duyulur hale gelmi\u015f olan say\u0131lard\u0131r. Bilimin amac\u0131, her varl\u0131\u011f\u0131 kar\u015f\u0131layan say\u0131lar\u0131 bulmaktad\u0131r. \u00d6rne\u011fin ak\u0131l belli bir say\u0131d\u0131r, ruh belli bir say\u0131d\u0131r, adalet belli bir say\u0131d\u0131r. Evren, bir say\u0131 uyumudur. Do\u011fadaki b\u00fct\u00fcn kar\u015f\u0131tl\u0131klar\u0131n k\u00f6k\u00fc, birle \u00e7ok aras\u0131ndaki kar\u015f\u0131tl\u0131kt\u0131r. Oysa, salt (mutlak) bir, ne tek ne de \u00e7ifttir, hem tek hem de \u00e7ifttir. Bir ba\u015fka deyi\u015fle, salt bir, teklikle \u00e7iftlik birlikteli\u011fidir. \u0130lk varl\u0131k, olan bir, noktad\u0131r. Nokta hareket ederek \u00e7izgi; \u00e7izgi, hareket ederek sat\u0131h; sat\u0131h, hareket ederek cisim olmu\u015ftur. \u015eu halde her ba\u015fka cisim, bir ba\u015fka say\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Pythagoras, ilk derecede \u00f6\u011frencilerine hemen hi\u00e7bir \u015fey \u00f6\u011fretmemekte, sadece onlar\u0131 diledi\u011fi bi\u00e7ime haz\u0131rlamak i\u00e7in yo\u011furmaktad\u0131r. D\u00fc\u015f\u00fcncesine g\u00f6re, \u00f6nce, gen\u00e7lerdeki sezgi (intution) yetene\u011fini geli\u015ftirmek gerekir. Daha sonra onlara, ana baba ve dost sevgilerini, bu sevgiler arac\u0131l\u0131\u011f\u0131yla da tanr\u0131 sevgisini a\u015f\u0131lamak yoluna gidilebilir. Bu a\u015f\u0131lamada m\u00fczikten de yararlan\u0131l\u0131r. Gen\u00e7 \u00f6\u011frenciler, her sabah ve her ak\u015fam, \u015fu \u015fark\u0131lar\u0131 dinlemektedirler: \u00d6l\u00fcms\u00fcz tanr\u0131lara d\u00f6n, kendini e\u015fsiz a\u015fklara b\u0131rak, inan\u0131n\u0131 koru… Bil ki, \u00e7e\u015fitli uluslarda ve \u00e7e\u015fitli dinlerde da\u011f\u0131t\u0131lm\u0131\u015f g\u00f6r\u00fclen [sayfa 66] tanr\u0131lar, tektir. Evrenin tek tanr\u0131s\u0131 vard\u0131r. Hepsine ho\u015fg\u00f6r\u00fcyle bak, ama ger\u00e7e\u011fin ne oldu\u011funu da bil… Gizlilik aleminde b\u00fct\u00fcn dinler birle\u015firler.<\/p>\n S\u0131r, s\u00f6ylenmemi\u015ftir Oysa k\u00f6rpe kafalar o s\u0131rra belki de kendiliklerinden varabilecek bir bi\u00e7imde haz\u0131rlanmaktad\u0131r. \u00d6\u011frenci, tanr\u0131n\u0131n ruhunu kendi ruhunda g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131r. Elinde, heptakord ad\u0131 verilen yedi telli bir saz vard\u0131r. Bu yedi telli sazdan yedi ses \u00e7\u0131kmakta, bu yedi sesten de yedi gizli ses birle\u015fimi elde edilmektedir Yedi ses birle\u015fimi, \u0131\u015f\u0131\u011f\u0131n, yedi rengini, yedi gezegen y\u0131ld\u0131z\u0131, varl\u0131\u011f\u0131n yedi bi\u00e7imini kar\u015f\u0131lamaktad\u0131r. E\u011fer insan ruhu, bu yedi sesle akort edilir, uyumlu k\u0131l\u0131n\u0131rsa ruhunuzdan dinleyece\u011finiz \u015fark\u0131, ger\u00e7e\u011fin \u015fark\u0131s\u0131 olacakt\u0131r.<\/p>\n \u0130kinci derecede \u00f6\u011frenci, say\u0131lar bilimiyle kar\u015f\u0131la\u015fmaktad\u0131r. \u0130lk derecede ortal\u0131kta g\u00f6r\u00fcnmeyen Pythagoras, ikinci derecede y\u00fcz\u00fcn\u00fc g\u00f6stererek \u00f6\u011fretmenli\u011fe ba\u015flayacakt\u0131r. \u00d6\u011frencinin ikinci dereceye y\u00fckseldi\u011fi g\u00fcne, alt\u0131n g\u00fcn denilmektedir. Kutsal ve gizli say\u0131lar biliminde say\u0131, soyut bir varl\u0131k de\u011fil, mutlulu\u011fumuzu sa\u011flayacak kutsal bir anahtard\u0131r. Kutsal s\u00f6zler gibi, kutsal say\u0131lar da eski M\u0131s\u0131r ve Asya tap\u0131naklar\u0131ndan gelmektedirler. Pythagoras\u2019\u0131n beden, can (l\u2019\u00e2me), ruh (l\u2019esprit) \u00fc\u00e7lemesi Hint\u2019in Brahma Vi\u015fnu Siva \u00fc\u00e7lemesine uygun oldu\u011fu gibi, H\u0131ristiyanl\u0131\u011f\u0131n baba o\u011ful ruh\u00fclkud\u00fcs \u00fc\u00e7lemesini haz\u0131rlam\u0131\u015ft\u0131r (teslis). Bu \u00fc\u00e7l\u00fc\u011f\u00fcn ortak ilkesi de Hermes monoteisme\u2019inin bulu\u015fu olan teklik\u2019tir. Teklik, \u00fc\u00e7l\u00fc\u011f\u00fc \u00f6zetledi\u011fi gibi, \u00fc\u00e7l\u00fckle birle\u015ferek d\u00f6rtl\u00fck g\u00f6r\u00fcn\u00fc\u015f\u00fcnde de bulunabilir. \u0130\u015fte Pythagoras\u2019\u0131n say\u0131lar biliminin ana ilkeleri bu ilk d\u00f6rt say\u0131da toplanmaktad\u0131r. \u00d6teki say\u0131lar, bu d\u00f6rt say\u0131n\u0131n birbirleriyle \u00e7arp\u0131lmas\u0131 ve toplanmas\u0131 sonunda elde edilebilirler. \u00d6rne\u011fin kutsal yedi, \u00fc\u00e7le d\u00f6rd\u00fcn toplanmas\u0131ndan meydana gelir ve insan\u0131n Tanr\u0131\u2019yla birli\u011fini belirtir. Katsalon, ilk d\u00f6rt say\u0131n\u0131n toplam\u0131na e\u015fittir ve Tanr\u0131l\u0131\u011f\u0131n s\u00fcreklili\u011fini anlatmaktad\u0131r.<\/p>\n Pythagoras da, Hermes gibi, d\u00fcnyan\u0131n g\u00fcne\u015fin \u00e7evresinde d\u00f6nd\u00fc\u011f\u00fcn\u00fc biliyordu. De\u011fil sadece d\u00fcnyan\u0131n, b\u00fct\u00fcn gezegenlerin g\u00fcne\u015fin \u00e7evresinde d\u00f6nmekte olduklar\u0131n\u0131 biliyordu. Durgun y\u0131ld\u0131zlardan her birinin de ba\u011f\u0131ms\u0131z bir g\u00fcne\u015f toplulu\u011fu oldu\u011funu, onlar\u0131n da bizim g\u00fcne\u015f toplulu\u011fumuzun yasalar\u0131na ba\u011fl\u0131 bulundu\u011funu, en k\u00fc\u00e7\u00fck varl\u0131klar\u0131n bile bir g\u00fcne\u015f toplulu\u011fundan farks\u0131z oldu\u011funu ve ayn\u0131 [sayfa 67] yasalara g\u00f6re ya\u015fad\u0131klar\u0131n\u0131 biliyordu. Ancak bu bilgiler, yayg\u0131n bilgiye ayk\u0131r\u0131 bulundu\u011fundan bir s\u0131r olarak titizlikle saklanm\u0131\u015f, yaz\u0131ya ge\u00e7irilmek \u015f\u00f6yle dursun, kulaktan kula\u011fa f\u0131s\u0131ldanmakla yetinilmi\u015ftir.<\/p>\n KARANLIKLAR \u0130\u00c7\u0130NDE \u0130LK I\u015eIK Herakleitos\u2019un etkileri de pek yayg\u0131nd\u0131r. Stoa okulu, Herakleitos\u2019tan, yola \u00e7\u0131km\u0131\u015ft\u0131. Logos \u00f6\u011fretisi, stoa arac\u0131l\u0131\u011f\u0131yla, H\u0131ristiyanl\u0131\u011fa aktar\u0131lm\u0131\u015ft\u0131r. Goethe, H\u00f6lderlin, Nikolaus, ona pek \u00e7ok \u015feyler bor\u00e7ludurlar. Hegel, Herakleitos\u2019un loji\u011fime almad\u0131\u011f\u0131m tek s\u00f6z\u00fc yoktur, diyor. Nietzsche \u015f\u00f6yle demektedir: D\u00fcnyaya her zaman ger\u00e7ek gerekecek, \u00f6yleyse her zaman Herakleitos gerekecek.<\/p>\n Soylu bir ailenin b\u00fcy\u00fck o\u011fluymu\u015f. B\u00fcy\u00fck o\u011fula kalan kral rahipli\u011fini k\u00fc\u00e7\u00fcmseyerek karde\u015fine b\u0131rakm\u0131\u015f. Yurdunda rejim de\u011fi\u015ftirecek kadar g\u00fc\u00e7l\u00fcym\u00fc\u015f, tiran Melankomas\u2019\u0131 tiranl\u0131\u011f\u0131 demokrasiye b\u0131rakmas\u0131 i\u00e7in kand\u0131rm\u0131\u015f ama demokrasi de ho\u015funa gitmemi\u015f ve yaln\u0131zl\u0131\u011f\u0131 ye\u011fleyerek bir k\u00f6\u015feye \u00e7ekilmi\u015f. Efes\u2019liler kendisinden yasalar yapmas\u0131n\u0131 istedikleri zaman kar\u015f\u0131l\u0131k bile vermemi\u015f onlara. Bir g\u00fcn Artemis tap\u0131na\u011f\u0131nda \u00e7ocuklarla a\u015f\u0131k oynuyormu\u015f. Kendisine \u015fa\u015fk\u0131nl\u0131kla bakanlara: Ne \u015fa\u015ft\u0131n\u0131z reziller, demi\u015f, sizinle birlikte devleti y\u00f6netmek daha m\u0131 iyi sanki? Evrendeki sonsuz de\u011fi\u015fmeyi sezmi\u015fti. B\u00fct\u00fcn cisimleri yaln\u0131z bir ve ayn\u0131 \u00f6\u011fenin de\u011fi\u015fmeleri saymaktad\u0131r: G\u00fcnd\u00fcz gece, k\u0131\u015f yaz, sava\u015f bar\u0131\u015f, tokluk a\u00e7l\u0131k, ate\u015fin t\u00fcts\u00fcl\u00fck buharlarla bir araya gelince her birinin kokusuna g\u00f6re adlanmas\u0131 gibi, ba\u015fkala\u015f\u0131p de\u011fi\u015fir. Ayn\u0131 \u015feydir ya\u015fayanla \u00f6lm\u00fc\u015f, uyan\u0131kla uyuyan, gen\u00e7le ya\u015fl\u0131. \u00c7\u00fcnk\u00fc bunlar de\u011fi\u015fince \u00f6tekilerdir ve \u00f6tekiler de\u011fi\u015fince de bunlard\u0131r. \u00d6l\u00fcms\u00fczler \u00f6l\u00fcml\u00fcler, \u00f6l\u00fcml\u00fcler \u00f6l\u00fcms\u00fczlerdir, \u00e7\u00fcnk\u00fc bunlar\u0131n hayat\u0131 onlar\u0131n \u00f6l\u00fcm\u00fc, onlar\u0131n hayat\u0131 da bunlar\u0131n \u00f6l\u00fcm\u00fcd\u00fcr. So\u011fuk \u0131s\u0131n\u0131r, s\u0131cak so\u011fur, ya\u015f kurur, kuru nemlenir.<\/p>\n Birbirine kar\u015f\u0131 olan, birlikte giden, birbirinden ayr\u0131lanlardan en g\u00fczel uyarl\u0131k (harmonia). G\u00f6r\u00fcnmez uyarl\u0131k g\u00f6r\u00fcnenden daha g\u00fc\u00e7l\u00fcd\u00fcr. Kendinde ikilik olan \u015feyin logos\u2019ta nas\u0131l uyu\u015ftu\u011funu anlamazlar, ters yana d\u00f6nen uyarl\u0131k yayla lyra\u2019da oldu\u011fu gibi. [sayfa 68] Yay\u0131n ad\u0131 hayatt\u0131r, i\u015fiyse \u00f6l\u00fcm ama sava\u015f\u0131n (polemos) ortakla\u015fa ve herkes i\u00e7in oldu\u011funu ve her \u015feyin kavgaya ve zorunlu\u011fa g\u00f6re oldu\u011fnnu bilmek gerek. Sava\u015f (polemos), b\u00fct\u00fcn \u015feylerin babas\u0131d\u0131r; birtak\u0131mlar\u0131na Tanr\u0131 oldu\u011funu bildirir, birtak\u0131mlar\u0131na insan, birtak\u0131m\u0131n\u0131 k\u00f6le yapar, birtak\u0131m\u0131n\u0131ysa \u00f6zg\u00fcr. Karma i\u00e7kide de kat\u0131lanlar, kar\u0131\u015ft\u0131r\u0131lmay\u0131nca, birbirinden ayr\u0131l\u0131rlar (Do\u011fa adl\u0131 yap\u0131t\u0131ndan, B 91, 67, 88, 62, 126, 8, 54, 51, 48, 80, 53, 125).<\/p>\n Herakleitos\u2019a g\u00f6re, her \u015fey de\u011fi\u015fti\u011fi halde de\u011fi\u015fmeden kalan bir \u015fey vard\u0131r ki logos\u2019tur. Logos, her \u015feyin nedeni olan tanr\u0131ca bir evren yasas\u0131d\u0131r. Logos\u2019un tam anlam\u0131 Yunancadan ba\u015fka bir dille \u00e7evrilemiyor. S\u00f6z, anlam, d\u00fc\u015f\u00fcnce, ak\u0131l anlamlar\u0131n\u0131n t\u00fcm\u00fcn\u00fc birden kapsayan bir s\u00f6zc\u00fckt\u00fcr logos. Sonsuzdan gelen ve sonsuza giden logos, kendini kar\u015f\u0131tl\u0131klar ve \u00e7eli\u015fmelerle vermektedir. Logos, bu kar\u015f\u0131tl\u0131klar ve \u00e7eli\u015fmelerle s\u00fcrekli olarak geli\u015fir ve serpilir ama b\u00fct\u00fcn bu \u00e7eli\u015fmelerin ve kar\u015f\u0131tl\u0131klar\u0131n i\u00e7inde bir ve de\u011fi\u015fmeden kal\u0131r. Herakleitos bu sonuca kendi deyi\u015fiyle \u015f\u00f6yle varm\u0131\u015ft\u0131r: Kendi kendimi ara\u015ft\u0131rd\u0131m (Do\u011fa adl\u0131 yap\u0131t\u0131ndan, B 101).<\/p>\n Logos, evrenin en b\u00fcy\u00fck g\u00fcc\u00fcd\u00fcr. Blosom o\u011flu Ephesos\u2019lu Herakeitos der ki: \u00d6\u011fretinin ne demek istedi\u011fini anlamak i\u00e7in insanlar, logos\u2019un sonsuz oldu\u011fu kadar sonsuz olarak anlay\u0131\u015fs\u0131z olacaklar, duymadan \u00f6nce de, duyduktan sonra da. \u00c7\u00fcnk\u00fc her \u015fey bu logos\u2019a uygun oldu\u011fu ve kendileri de her an bunu denemekte olduklar\u0131 halde denemesizlere benzerler. \u0130nsanlar uyan\u0131kken yapt\u0131klar\u0131n\u0131n fark\u0131nda de\u011fildirler, t\u0131pk\u0131 uykudayken olanlar\u0131 unuttuklar\u0131 gibi. D\u00fc\u015f\u00fcnce, insanlar\u0131n hepsinde ortakla\u015fad\u0131r. Ortakla\u015fa olan \u015feye uymal\u0131d\u0131r ama logos, ortakla\u015fa oldu\u011fu halde \u00e7okluk (Herakleitos bu s\u00f6zle bilgisiz \u00e7o\u011funlu\u011fu k\u00fc\u00e7\u00fcmsemektedir; Nietzsche, Herakleitos\u2019un bu s\u00f6z\u00fcn\u00fc pek \u00e7okluk yapm\u0131\u015ft\u0131r) kendilerine \u00f6zg\u00fc d\u00fc\u015f\u00fcnceleri varm\u0131\u015f gibi ya\u015far.<\/p>\n Nas\u0131l ate\u015fe yakla\u015ft\u0131r\u0131lan k\u00f6m\u00fcrler ba\u015fkala\u015farak ate\u015flenirler ve uzakla\u015ft\u0131r\u0131larak k\u00f6m\u00fcrle\u015firlerse ruhumuz da ortakla\u015fa olan\u0131n ard\u0131ndan gitmekle logos\u2019tan pay al\u0131r, ard\u0131ndan gitmezse logos\u2019suz kal\u0131r. Ak\u0131lla konu\u015fmak isteyenler, herkeste ortakla\u015fa olanla kendilerini g\u00fc\u00e7lendirmelidirler, t\u0131pk\u0131 yasayla kent gibi ve \u00e7ok daha g\u00fc\u00e7l\u00fc olarak. \u00c7\u00fcnk\u00fc insanlar\u0131n b\u00fct\u00fcn yasalar\u0131 bir tek yasadan beslenirler. \u00c7\u00fcnk\u00fc bu biricik yasa egemenli\u011fini diledi\u011fi kadar geni\u015fletebilir, herkes ve her \u015feye yetti\u011fi gibi artar bile. En \u00e7ok ve s\u00fcrekli olarak bir arada bulunduklar\u0131 \u015fey olan logos\u2019la bile anla\u015fam\u0131yorlar (\u00e7oklar) ve her g\u00fcn kar\u015f\u0131la\u015ft\u0131klar\u0131 \u015feyler onlara yabanc\u0131 geliyor. G\u00fcven olmay\u0131nca logos, tan\u0131man\u0131n elinden kurtulur. \u0130\u00e7lerinden ne kadar \u00e7o\u011fu bunlarla kar\u015f\u0131la\u015fsa da \u00e7oklar b\u00f6yle \u015feyleri d\u00fc\u015f\u00fcnmezler, \u00f6\u011frenseler de tan\u0131mazlar. Fakat kendilerine \u00f6yle g\u00f6r\u00fcn\u00fcrler. En inan\u0131l\u0131r\u0131n tan\u0131y\u0131p bildi\u011fi, saklay\u0131p korudu\u011fu \u00f6yle g\u00f6r\u00fcnen \u015feylerdir ama hi\u00e7 ku\u015fku yok ki Hak Tanr\u0131\u00e7as\u0131, yalanlar\u0131n uydurucular\u0131n\u0131 ve tan\u0131klar\u0131n\u0131 yakalatacakt\u0131r. Ne dinlemesini ne de konu\u015fmas\u0131n\u0131 bilen ki\u015filer, i\u015fittikten sonra anlay\u0131\u015fs\u0131zd\u0131rlar, sa\u011f\u0131rlara benzerler, varl\u0131klar\u0131yla yokluklar\u0131 birdir s\u00f6z\u00fc bunu onlara kan\u0131tlar (Do\u011fa adl\u0131 yap\u0131t\u0131ndan, B 1, 2, A, 16 B, 114, 72, 86, 17, 28, 19, 34).<\/p>\n Herakleitos, her \u015fey ancak kar\u015f\u0131tlar\u0131n kavgas\u0131ndan do\u011far, demekle diyalekti\u011fi pek g\u00fc\u00e7l\u00fc olarak kavram\u0131\u015ft\u0131r: Varl\u0131k yoklu\u011fu, yokluk varl\u0131\u011f\u0131 do\u011furur. Varl\u0131k ve yokluk, olmak ve olmamak, ya\u015famak ve \u00f6lmek bir ve ayn\u0131 \u015feylerdir. Bunlar ayn\u0131 \u015fey olmasayd\u0131lar de\u011fi\u015ferek birbirleri olamazlard\u0131, yokluk varl\u0131\u011fa, varl\u0131k yoklu\u011fa, \u00f6l\u00fcm hayata [sayfa 69] ve hayat \u00f6l\u00fcme ge\u00e7emezdi. Daire \u00e7emberi i\u00e7inde ba\u015flang\u0131\u00e7 ve son ayn\u0131 yerde birle\u015firler. Ke\u00e7eci mengenesinin do\u011fru ve e\u011fri yolu bir ve ayn\u0131d\u0131r. \u0130yiyle k\u00f6t\u00fc bir ve ayn\u0131 \u015feydir. Hekimler kesip da\u011flay\u0131p \u00fcstelik kar\u015f\u0131l\u0131\u011f\u0131n\u0131 isterler, sanki hastal\u0131klar bunu bedava yap\u0131n\u0131yormu\u015f gibi. Zaman, oynayan, dama ta\u015f\u0131 s\u00fcren bir \u00e7ocuktur. Oldu\u011fu yerde kalan hi\u00e7bir \u015fey yoktur. Ayn\u0131 \u0131rmaklara girenlerin \u00fcst\u00fcne hep ba\u015fka sular akar. Ayn\u0131 \u0131rmaklara hem giriyoruz hem girmiyoruz, hem biziz hem de\u011filiz (Do\u011fa adl\u0131 yap\u0131t\u0131ndan, B 103. 59, 60, 58, 42; A 6, 5; M 12, 49a).<\/p>\n Ne var ki insanlara, vaktinden \u00f6nce verilmi\u015f bu kadar ger\u00e7ek \u00e7ok geliyor. O \u00e7a\u011f\u0131n se\u00e7kin d\u00fc\u015f\u00fcn\u00fcrleri bile, ba\u015fta Sokrates olmak \u00fczere, Herakleitos\u2019un bu s\u00f6zlerinden pek bir \u015fey anlam\u0131yorlar. \u0130nsanlar\u0131 tatl\u0131 d\u00fc\u015flere s\u00fcr\u00fckleyerek g\u00fcnl\u00fck ac\u0131lar\u0131n\u0131, ya\u015fam s\u0131k\u0131nt\u0131lar\u0131n\u0131, yoksulluklar\u0131n\u0131 biraz olsun unutturabilmek i\u00e7in fizik\u00f6tesi d\u00fc\u015fler gerek.<\/span><\/p>\n G\u00d6K BO\u015eLU\u011eUNDA B\u0130R ZEKA Klazomen\u2019li Anaksagoras (\u0130.\u00d6. 500-428), antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin \u00e7ok \u00f6nemli ki\u015filiklerinden biridir. Atina kentini felsefe alan\u0131nda uyand\u0131ran ki\u015fi olarak nitelenir. Do\u011fumuna g\u00f6re Empedokles\u2019ten daha eski, yap\u0131tlar\u0131na g\u00f6re ondan daha yenidir. G\u00fcne\u015fin k\u0131zg\u0131n bir maden k\u00fcl\u00e7esi oldu\u011funu s\u00f6yl\u00fcyor. Aln\u0131nda tek boynuz ta\u015f\u0131yan bir ko\u00e7un aln\u0131n\u0131 yararak tek boynuzun nedenini g\u00f6sterip bo\u015finan\u00e7lara kar\u015f\u0131 \u00e7\u0131k\u0131yor. \u0130nsan\u0131n elleri oldu\u011fundan \u00f6t\u00fcr\u00fc b\u00fct\u00fcn hayvanlar\u0131n en ak\u0131ll\u0131s\u0131 oldu\u011funu ileris\u00fcr\u00fcyor. Kendisine kadar Yunan d\u00fc\u015f\u00fcncesine egemen olan \u00f6\u011fe (unsur) d\u00fc\u015f\u00fcncesini bir yana b\u0131rak\u0131p Empedokles\u2019in \u00f6zdek par\u00e7ac\u0131klar\u0131 \u00f6\u011fretisini geli\u015ftiriyor. Platon\u2019u ve Aristoteles\u2019i etkileyip g\u00fcn\u00fcm\u00fcze kadar s\u00fcr\u00fcpgelen ikicili\u011fi ortaya at\u0131yor ve nus (ak\u0131l-ruh) terimiyle ruh\u00e7ulu\u011fu kurmu\u015f oluyor. Anaksimenes\u2019in psykhe (soluk hava ruh)\u2019siyle meydana \u00e7\u0131kan bu ruh, Anaksagoras\u2019\u0131n elinde bilin\u00e7\u2019le ayn\u0131la\u015fmaktad\u0131r. Anaksagoras bu varsay\u0131m\u0131yla insanl\u0131\u011f\u0131n ba\u015f\u0131na iki bin y\u0131l s\u00fcrecek bir dert [sayfa 70] a\u00e7maktad\u0131r, ama pratikle denetlenmek olana\u011f\u0131ndan yoksun bulunan felsefenin zorunlu sonucuna varmaktad\u0131r. Gene de o, nus\u2019u pek ince bir \u00f6zdek olarak tasarlam\u0131\u015ft\u0131r: “\u00c7\u00fcnk\u00fc o, b\u00fct\u00fcn nesnelerin en incesidir, en temizidir” diyor. Ne var ki Platon, onun bu kavram\u0131n\u0131 \u00f6zdeklikten b\u00fcsb\u00fct\u00fcn s\u0131y\u0131racakt\u0131r. Aristoteles, nus kavram\u0131 i\u00e7in \u015funlar\u0131 s\u00f6ylemektedir: “\u0130lk olarak Anaksagoras, \u00f6zde\u011fin kar\u015f\u0131s\u0131na onun egemeni durumunda nus\u2019u koymu\u015ftur. Nus\u2019un yaratan ve \u00f6zde\u011fin yarat\u0131lan oldu\u011funu s\u00f6ylemi\u015ftir. \u00c7\u00fcnk\u00fc her \u015fey bir aradayken nus gelip, d\u00fczenler”.<\/p>\n D\u00dc\u015eSEL VARSAYIMLAR BA\u015eLIYOR \u0130.\u00d6. VI. y\u00fczy\u0131lday\u0131z. Bilim, hen\u00fcz emekleme \u00e7a\u011f\u0131ndad\u0131r. Fizi\u011fin bitti\u011fi yerde zorunlu olarak metafizik ba\u015fl\u0131yor. \u0130nsanlar, bilimsel olarak a\u00e7\u0131klayamad\u0131klar\u0131n\u0131, hayaller kurarak a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yorlar. Uyduruyorlar, uydurduklar\u0131n\u0131n da do\u011fru olmas\u0131 gerekti\u011fini savunuyorlar. Bilimle, e\u015fdeyi\u015fle pratikle denetlenemedi\u011fi i\u00e7in ger\u00e7eklerden kopan insan d\u00fc\u015f\u00fcncesi kendi kendisinin amac\u0131 haline d\u00f6n\u00fc\u015f\u00fcyor. D\u00fc\u015fsel varsay\u0131mlar b\u00f6ylelikle ortaya \u00e7\u0131k\u0131yor. \u0130nsan d\u00fc\u015f\u00fcncesini yirmi alt\u0131 y\u00fczy\u0131ld\u0131r yan\u0131lg\u0131lardan yan\u0131lg\u0131lara s\u00fcr\u00fckleyen bu \u00e7ok tehlikeli ser\u00fcven, Xix\u2019uncu y\u00fczy\u0131lda kar\u015f\u0131s\u0131na eyti\u015fimsel ve tarihsel \u00f6zdek\u00e7ilik, \u00f6\u011fretisi dikilinceye kadar, durdurulamayacak.<\/p>\n Elea, \u0130talya\u2019da Napoli\u2019nin g\u00fcneyinde Latinlerin Velia ad\u0131n\u0131 verdikleri bir k\u0131y\u0131 kentidir. Kolophon\u2019lu Ksenofanes, Hellen kentlerinde yetmi\u015f y\u0131l s\u00fcren bir geziden sonra burada yerle\u015fiyor. Homeros\u2019la Hesiodos\u2019un insan bi\u00e7imli, insan nitelikli tanr\u0131lar\u0131na kar\u015f\u0131, tanr\u0131n\u0131n tek\u2019li\u011fini savunmaya ba\u015fl\u0131yor. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, metafizik ve idealizm; gene de dinsel bir temelden yola \u00e7\u0131kmaktad\u0131r. \u015e\u00f6yle diyor Ksenofanes: “Tek bir tanr\u0131 vard\u0131r. O, ne v\u00fccut ve ne de d\u00fc\u015f\u00fcnce olarak insanlara benzer. T\u00fcm g\u00f6rme, t\u00fcm d\u00fc\u015f\u00fcnme, t\u00fcm i\u015fitmedir. Hareketsizdir, her zaman ayn\u0131 kal\u0131r. D\u00fc\u015f\u00fcncesi her \u015feyi y\u00f6netir, hem de hi\u00e7bir d\u00fc\u015f\u00fcnce harcamadan. Homeros\u2019la Hesiodos, insanlarda ne kadar ay\u0131p ve utan\u00e7 verici \u015fey varsa ona y\u00fcklemi\u015flerdir; h\u0131rs\u0131zl\u0131k, zina, yalan dolan.. ama \u00f6k\u00fczlerin ya da aslanlar\u0131n elleri olsayd\u0131 ve bunlar da insanlar gibi resim yapmas\u0131n\u0131 bilselerdi \u00f6k\u00fczler \u00f6k\u00fczlere, atlar atlara benzeyen tanr\u0131lar yaparlar ve onlara kendi bi\u00e7imlerini verirlerdi”. Elea\u2019l\u0131lar (Melissos, Zenon, Gorgias) devimin (hareketin, e\u015fdeyi\u015fle de\u011fi\u015firli\u011fin) bir g\u00f6r\u00fcn\u00fc\u015ften ve kuruntudan ibaret oldu\u011funu tan\u0131tlamak i\u00e7in birbirleriyle [sayfa 71] yar\u0131\u015f\u0131yorlar. \u00d6zellikle Zenon, o \u00e7a\u011fda \u00e7\u00fcr\u00fct\u00fclemez san\u0131lan, \u00fcnl\u00fc \u00e7\u0131kmazlar (Os. Te\u015fkikat, Yu. Aporia)\u2019\u0131n\u0131 ileri s\u00fcr\u00fcyor. \u00d6rne\u011fin A\u015fil kan\u0131t\u0131 ad\u0131yla \u00fcnlenen \u015fa\u015f\u0131rtmacas\u0131 \u015f\u00f6yle: Yunan kahramanlar\u0131ndan A\u015fil (\u00e7eviklik simgesi)\u2019le bir kaplumba\u011fa (yava\u015fl\u0131k simgesi) yar\u0131\u015fa ba\u015fl\u0131yorlar. A\u015fil, kaplumba\u011fan\u0131n kendisinden on metre ilerden yar\u0131\u015fa ba\u015flamas\u0131n\u0131 kabul ediyor. Kaplumba\u011fan\u0131n A\u015fil\u2019den on kez daha yava\u015f hareket etti\u011fini varsayarak A\u015fil bir metre ilerleyinceye kadar kaplumba\u011fa bir desimetre ilerlemi\u015f olacakt\u0131r. Aradaki mesafe ilk ad\u0131mda 1\/10, ikinci ad\u0131mda 1\/100, \u00fc\u00e7\u00fcnc\u00fc ad\u0131mda 1\/1000, d\u00f6rd\u00fcnc\u00fc ad\u0131mda 1\/10.000 olmak \u00fczere gittik\u00e7e k\u00fc\u00e7\u00fclecek ve fakat daima b\u00f6l\u00fcnebilir kalaca\u011f\u0131 i\u00e7in 1\/N oran\u0131yla sonsuza kadar b\u00f6l\u00fcnmekte devam edecektir. Bu hesab\u0131n sonucu olarak da A\u015fil, kaplumba\u011faya hi\u00e7bir zaman yeti\u015femeyecektir… Bu kan\u0131ttaki \u015fa\u015f\u0131rtmaca sonsuzluk\u2019la sonsuz olarak b\u00f6l\u00fcnebilen sonlu\u2019yu \u00f6zde\u015f k\u0131lmakla ger\u00e7ekle\u015ftirilmi\u015ftir. Sonlu\u2019nun sonsuzca b\u00f6l\u00fcnebilmesi ba\u015fka, sonsuz olabilmesi ba\u015fkad\u0131r. Daha a\u00e7\u0131k bir deyi\u015fle sonlu, sonsuzca b\u00f6l\u00fcnebilmekle sonsuz olmaz.<\/p>\n Y\u0131\u011f\u0131n kan\u0131t\u0131 (Fr., \u0130ng. Sorite) ad\u0131yla \u00fcnlenen aldatmaca da \u015f\u00f6yle: Zenon, kar\u015f\u0131s\u0131ndakilere bir bu\u011fday y\u0131\u011f\u0131n\u0131n\u0131n\u0131 g\u00f6sterip “ben bundan bir tane bu\u011fday al\u0131rsam bu y\u0131\u011f\u0131n gene y\u0131\u011f\u0131n olarak kal\u0131r m\u0131?” diye sorarm\u0131\u015f. Kar\u015f\u0131s\u0131ndaki bu soruyu evet\u2019lerse o zaman da “ben bu y\u0131\u011f\u0131ndan bir bu\u011fday al\u0131r\u0131m, kalan gene y\u0131\u011f\u0131nd\u0131r, sonra bir bu\u011fday daha al\u0131r\u0131m, kalan gene y\u0131\u011f\u0131nd\u0131r, sonuncu bu\u011fday tanesini de ald\u0131\u011f\u0131mda senin \u00f6nc\u00fcl\u00fcne g\u00f6re, kalan hi\u00e7li\u011fin gene y\u0131\u011f\u0131n olmas\u0131 gerekir” dermi\u015f. Bunun tersi olarak da bir tane bu\u011fday, bir y\u0131\u011f\u0131n m\u0131d\u0131r? diye sorarm\u0131\u015f. Kar\u015f\u0131s\u0131ndaki bu soruyu hay\u0131r\u2019larsa “\u00f6yleyse ben bu taneye bir tane daha eklerim, sonra bir tane daha eklerim vb. Senin \u00f6nc\u00fcl\u00fcne g\u00f6re, bunlar\u0131n hi\u00e7bir zaman bir y\u0131\u011f\u0131n olmamas\u0131 gerekir” dermi\u015f. Bununla da g\u00f6r\u00fcn\u00fc\u015f\u2019\u00fcn aldat\u0131c\u0131 oldu\u011funu, ger\u00e7e\u011fin her zaman us\u2019ta bulundu\u011funu tan\u0131tlad\u0131\u011f\u0131n\u0131 san\u0131rm\u0131\u015f.<\/p>\n \u00c7a\u011fda\u015f metafizik\u00e7i ve idealistlere g\u00f6re, metafizi\u011fi ve idealizmi ba\u015flatan Parmenides gene de ba\u011f\u0131\u015flanmaz bir pot k\u0131r\u0131yor, devimsiz ve de\u011fi\u015fmez varl\u0131k\u2019\u0131n yuvarlak bi\u00e7imde oldu\u011funu ve uzayda bir yeri bulundu\u011funu s\u00f6yl\u00fcyor. Buysa onun, ruhsal olmay\u0131p, \u00f6zdeksel oldu\u011funu s\u00f6ylemek demektir. Hat\u0131rlanaca\u011f\u0131 gibi, bu potu Anaksimenes\u2019le Anaksagoras da k\u0131rm\u0131\u015flard\u0131, ileri s\u00fcrd\u00fckleri ruh\u2019lar\u0131n \u00f6zdeksel oldu\u011funu s\u00f6ylemi\u015flerdi. T\u00fcm Yunan metafizik\u00e7ileri ve idealistleri, bunlar\u0131n en b\u00fcy\u00fckleri olan Platon\u2019la Aristoteles bile, bu potu k\u0131rmakta devam edecek. Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin, \u00e7ocuksulu\u011funa ve ilkelli\u011fine kar\u015f\u0131n, b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc ve temelli\u011fini belki de bu k\u00fc\u00e7\u00fck potlarda aramak gerekir.<\/p>\n \u0130nsan d\u00fc\u015f\u00fcncesine b\u00f6ylelikle musallat olan metafizi\u011fin ve idealizmin yirmi alt\u0131 y\u00fczy\u0131ll\u0131k b\u00fcy\u00fck g\u00fcc\u00fc, tarihin her \u00e7a\u011f\u0131nda egemen s\u0131n\u0131flar\u0131n deste\u011finden kaynaklan\u0131yor. \u00c7\u00fcnk\u00fc yoksulluk ve ac\u0131 \u00e7eken geni\u015f insan y\u0131\u011f\u0131nlar\u0131 ancak bu hayallerle uyutulabilir ve dizginlenebilir. Yoksa, kur\u015funlar v\u0131z\u0131lday\u0131nca ka\u00e7maya ba\u015flayan tabur imam\u0131n\u0131n dedi\u011fi gibi: “Tehlikeeee melhuuuuz”. B\u00dcY\u00dcK \u00d6\u011e\u00dcT\u00c7\u00dcLER Kendisine, nas\u0131l dua edilece\u011fini soran birine \u015f\u00f6yle demektedir: Benim duam, ya\u015fam\u0131md\u0131r. Ona g\u00f6re insan\u0131n amac\u0131, iyi ve uzun ya\u015famak olmal\u0131d\u0131r. Bunun i\u00e7inse erdem (fazilet) gereklidir. Erdem, bir bilgi i\u015fidir. Erdemsizlikler bilgisizliklerden do\u011far. Her insan, g\u00f6revini, gerekti\u011fi gibi ve eksiksiz olarak yapmal\u0131: “Kralsan\u0131z kral olun, uyruksan\u0131z uyruk olun, kocaysan\u0131z koca olun, kar\u0131ysan\u0131z kar\u0131 olun, \u00e7ocuksan\u0131z \u00e7ocuk olun”. \u00d6l\u00fcmden sonra ne olaca\u011f\u0131n\u0131 soranlara da “sen daha ya\u015fam\u0131n ne oldu\u011funu bilmiyorsun, \u00f6l\u00fcmden sonras\u0131n\u0131 nas\u0131l bilebilirsin?” dermi\u015f. Ona g\u00f6re \u00f6l\u00fcmden sonras\u0131 kesinlikle bilinmemelidir. \u00c7\u00fcnk\u00fc insanlar \u00f6l\u00fcmden sonra ya\u015fanmad\u0131\u011f\u0131n\u0131 bilirlerse \u00f6l\u00fclere sayg\u0131 g\u00f6stermezler, \u00f6l\u00fcmden sonra ya\u015fand\u0131\u011f\u0131n\u0131 bilirlerse sevdikleri \u00f6l\u00fclere kavu\u015fmak i\u00e7in canlar\u0131na k\u0131yarlar.<\/p>\n En iyisi, hi\u00e7bir \u015fey bilmeden ya\u015famak ve katlanmak. “\u0130nsan, bildi\u011fi \u015feyi bildi\u011fini ve bilmedi\u011fi \u015feyi bilmedi\u011fini bilmelidir, ger\u00e7ek bilgi budur” diyor. B\u00fcy\u00fck \u00f6\u011f\u00fct\u00e7\u00fclerin bir ba\u015fkas\u0131 da Yunanl\u0131 Sokrates\u2019tir. Sokrates\u2019i ortaya \u00e7\u0131karan soru \u015fu: \u0130yiyi k\u00f6t\u00fcden kesinlikle ay\u0131rabilir miyiz?<\/p>\n Yunan d\u00fc\u015f\u00fcn\u00fcr\u00fc Protagoras (\u0130.\u00d6. 485-411) bu soruya kar\u015f\u0131 hay\u0131r demektedir. \u0130yiyi k\u00f6t\u00fcden kesinlikle ay\u0131ramay\u0131z. \u00c7\u00fcnk\u00fc, her ki\u015finin \u00f6l\u00e7\u00fcs\u00fc kendine g\u00f6redir. \u00d6l\u00e7\u00fc, ki\u015filere g\u00f6re de\u011fi\u015fir. Genel bir t\u00f6re (ahlak) yoktur. \u0130yiyi k\u00f6t\u00fcden kesinlikle ay\u0131rabilmek i\u00e7in genel bir t\u00f6re bulunmas\u0131 gerekir. Oysa ne genel iyi, ne de genel k\u00f6t\u00fc bulunmaktad\u0131r. \u0130yinin ya da k\u00f6t\u00fcn\u00fcn say\u0131s\u0131, ya\u015fayan ki\u015filerin say\u0131s\u0131 kadard\u0131r. [sayfa 73] T\u00f6re alan\u0131nda herkesin birle\u015fti\u011fi bir temel yoktur. \u015eu halde t\u00f6reye genel, g\u00fcvenilir bir \u00f6l\u00e7\u00fc aramak bo\u015funad\u0131r. Bilgilerimiz duygular\u0131m\u0131zdan gelir. Duyular, ki\u015filere g\u00f6re de\u011fi\u015fir. \u0130nsan, her \u015feyin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr.<\/p>\n Protagoras\u2019\u0131n bu d\u00fc\u015f\u00fcncesine, Sokrates (\u0130.\u00d6. 468-400) kar\u015f\u0131 \u00e7\u0131k\u0131yor. Protagoras\u2019\u0131n hem \u00e7a\u011fda\u015f\u0131, hem arkada\u015f\u0131d\u0131r. Elinde, Delf tap\u0131na\u011f\u0131ndaki yaz\u0131lardan ald\u0131\u011f\u0131 bir bayrak tutmaktad\u0131r: Kendini bil. \u00c7ok konu\u015fmu\u015f; hi\u00e7 yazmam\u0131\u015ft\u0131r. Platon\u2019un, Ksenofan\u2019\u0131n, Aristoteles\u2019in yap\u0131tlar\u0131 olmasayd\u0131 belki de onu tan\u0131mayacakt\u0131k. Matemati\u011fi bo\u015f, yarars\u0131z bulurdu. Do\u011fa bilimlerine s\u0131rt \u00e7evirmi\u015fti. Cinlere, perilere inan\u0131rd\u0131. Tek inand\u0131\u011f\u0131 bilgi, t\u00f6re bilgisiydi. Bu bilgiye de, devleti sa\u011flam temeller \u00fcst\u00fcne oturtmak gerekti\u011fini d\u00fc\u015f\u00fcnerek varm\u0131\u015ft\u0131. Oysa, devletin tanr\u0131lar\u0131na inanmamakla su\u00e7land\u0131r\u0131ld\u0131, devlet eliyle \u00f6ld\u00fcr\u00fcld\u00fc.<\/p>\n Sokrates, sofistlerin okulundan yeti\u015fmi\u015fti ama sofist de\u011fildi. Oysa, “Bir \u015fey biliyorum, o da hi\u00e7bir \u015fey bilmedi\u011fimdir” derken sofistlerle, Protagoras\u2019la birle\u015fmektedir. Fizik alan\u0131nda kesinli\u011fe inanmamakta, kesin olarak hi\u00e7bir ger\u00e7e\u011fe var\u0131lamayaca\u011f\u0131n\u0131 savunmaktad\u0131r. Ona g\u00f6re tek kesinlik, erdem bilgisidir.<\/p>\n \u00c7\u00fcnk\u00fc, diyor Prutagoras\u2019a kar\u015f\u0131 \u00e7\u0131karak, \u00f6l\u00e7\u00fcler ki\u015filere g\u00f6re de\u011fi\u015firse, toplumu hangi de\u011ferler \u00fcst\u00fcne oturtaca\u011f\u0131z? Devlet gereklidir, sosyal d\u00fczen gereklidir. Bu gerekli kurulu\u015flar\u0131n sa\u011flaml\u0131\u011f\u0131, s\u00fcreklili\u011fi i\u00e7inse genel bir t\u00f6re gereklidir. Protagoras, insanlar\u0131 de\u011fil, insan\u0131 g\u00f6rmeliydi. \u0130nsanlar aras\u0131ndaki ayr\u0131l\u0131klar, ba\u015fkal\u0131klar g\u00f6r\u00fcn\u00fc\u015ftedir. \u0130yice incelenecek olursa iyiye olan e\u011filim her ki\u015fide ayn\u0131d\u0131r. Ki\u015filerin i\u00e7inde uyuyan bu ortak e\u011filim, ancak \u00f6\u011fretimle ortaya \u00e7\u0131kar\u0131labilir. Erdem, \u00f6\u011frenilir. Ki\u015filer bilmedikleri i\u00e7in k\u00f6t\u00fcd\u00fcrler. Erdem birdir, b\u00f6l\u00fcnmez, ayr\u0131lmaz. Bir davran\u0131\u015fta, erdemli, ba\u015fka bir davran\u0131\u015fta erdemsiz olunamaz. Erdem varsa ki\u015finin b\u00fct\u00fcn davran\u0131\u015flar\u0131 ona uygun olmak zorundad\u0131r. \u0130nsan, kendini bilmeli, tan\u0131mal\u0131d\u0131r. Erdem, insan\u0131n kendini bilmesi, tan\u0131mas\u0131d\u0131r. Fizik alan\u0131nda \u015fey\u2019lerin nedenini \u00e7\u00f6zemeyiz ama kendimizin ne olmam\u0131z gerekti\u011fini bilebiliriz. Erdemli olmam\u0131z gerekir, \u00e7\u00fcnk\u00fc erdemli yarat\u0131lm\u0131\u015f\u0131z. Erdem, bizim yap\u0131m\u0131zda sakl\u0131d\u0131r. Bu bilgi, elde edebilece\u011fimiz tek bilgidir. T\u00f6renin d\u0131\u015f\u0131nda ba\u015fkaca hi\u00e7bir konuda felsefe yap\u0131lamaz. \u00d6\u011fretim, insana hi\u00e7bir yabanc\u0131 \u015fey vermez, ancak insan zihninde gizli bulunan tohumlar\u0131 uyand\u0131r\u0131r, b\u00fcy\u00fct\u00fcr, geli\u015ftirir.<\/p>\n Ki\u015filer, toplumu meydana getirdiklerinden \u00f6t\u00fcr\u00fc \u00f6nemlidirler. Devlet, erdemli ki\u015filere dayanmal\u0131d\u0131r. Ki\u015filer erdemsiz olursa, toplumlar\u0131 da \u00e7\u00fcr\u00fck olur. Devletin sa\u011flam bir temele oturabilmesi i\u00e7in ki\u015filerin kendilerini tan\u0131malar\u0131, bilmeleri gerektir. Erdemsizlik, bilgisizli\u011fin sonucudur. Bilgiye kollar\u0131n\u0131 a\u00e7an her insan, erdeme do\u011fru ilerler. Erdem bilgidir. \u0130nsan her \u015feyin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr ama Ahmet her \u015feyin \u00f6l\u00e7\u00fcs\u00fc de\u011fildir. Erdem, insan\u0131n yap\u0131s\u0131nda vard\u0131r, bu arada Ahmet\u2019in yap\u0131s\u0131nda da vard\u0131r. Ancak \u00f6\u011fretimle meydana vuruluncaya kadar Ahmet, de\u011fil her \u015feyin \u00f6l\u00e7\u00fcs\u00fc, kendi kendisinin bile \u00f6l\u00e7\u00fcs\u00fc olmamal\u0131d\u0131r. Ahmet, ger\u00e7ek bir \u00f6l\u00e7\u00fcye varabilmek i\u00e7in, \u00f6nce kendini bilmelidir. Bu da bilgiyle olur, kendili\u011finden olmaz. Yap\u0131m\u0131zdaki g\u00fc\u00e7, ger\u00e7ek bir g\u00fc\u00e7 olabilmek i\u00e7in de\u015filmek ister; uyand\u0131r\u0131lmak, b\u00fcy\u00fct\u00fclmek, geli\u015ftirilmek ister. \u0130nsan yap\u0131s\u0131, Ahmet\u2019in yap\u0131s\u0131 de\u011fil, insanl\u0131\u011f\u0131n ortak yap\u0131s\u0131d\u0131r.<\/p>\n Oysa, iyiyi k\u00f6t\u00fcden ay\u0131r\u0131p se\u00e7ebilmek i\u00e7in \u00f6zg\u00fcrl\u00fck gereklidir. \u00d6zg\u00fcr m\u00fcy\u00fcz?<\/p>\n Sokrates d\u00fc\u015f\u00fcncesinde, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, hafif\u00e7e k\u0131m\u0131ldamaya ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. D\u00fc\u015f\u00fcnce, b\u00fct\u00fcn\u00fcyle bir kadercilik d\u00fc\u015f\u00fcncesidir ve \u00f6zg\u00fcrl\u00fc\u011fe yer vermemektedir. Gene de, Devlet\u2019in onuncu b\u00f6l\u00fcm\u00fcnde, \u00e7e\u015fitli kaderler aras\u0131nda bir se\u00e7menin s\u00f6z\u00fc ediliyor (se\u00e7me kavram\u0131, g\u00fcn\u00fcm\u00fcz varolu\u015f\u00e7ular\u0131na kadar s\u00fcr\u00fcp gelecektir): Belki aray\u0131p bir adam\u0131n\u0131 buluruz da bize iyi ve k\u00f6t\u00fc ya\u015famlar\u0131 ay\u0131rt etme g\u00fcc\u00fcn\u00fc ve bilgisini kazand\u0131r\u0131r. \u0130\u015fte Gladukon, insan i\u00e7in en zor an, bu se\u00e7me an\u0131d\u0131r. O zaman belki b\u00fct\u00fcn bu yollar\u0131n hangilerini birle\u015ftirip hangilerini ay\u0131rarak, ya\u015farken hangilerinin bize ne hayr\u0131 olaca\u011f\u0131n\u0131 hesaplayarak her yerde ve her zaman m\u00fcmk\u00fcn olan en iyi ya\u015fam\u0131 se\u00e7ebiliriz. \u00d6yle bir adam bulursak \u00f6\u011frenelim ondan g\u00fczelli\u011fin, yoksulukla zenginli\u011fin, \u015fu ya da bu yatk\u0131nl\u0131kla ne t\u00fcrl\u00fc birle\u015fmesinden iyilik ya da k\u00f6t\u00fcl\u00fck \u00e7\u0131kaca\u011f\u0131n\u0131…<\/p>\n B\u00fct\u00fcn bunlar\u0131 d\u00fc\u015f\u00fcn\u00fcr, ruhun asl\u0131n\u0131 da g\u00f6z \u00f6n\u00fcnde tutarsak, ya\u015famlar\u0131n iyisiyle k\u00f6t\u00fcs\u00fcn\u00fc ay\u0131rt edebiliriz. \u0130yisi derken, ba\u015fka her \u015feyi bir yana at\u0131p, ruhu daha iyi edecek ya\u015fam\u0131 anlar\u0131z, k\u00f6t\u00fcs\u00fc derken de ruhu daha k\u00f6t\u00fc edecek ya\u015fam\u0131… \u00c7\u00fcnk\u00fc ya\u015farken de, \u00f6ld\u00fckten sonra da b\u00f6yle bir se\u00e7meden en \u00e7ok iyilik g\u00f6rece\u011fimizi biliyoruz art\u0131k. Hades\u2019in \u00fclkesine (\u00f6l\u00fcm \u00fclkesi) giderken bu inan\u00e7, \u00e7elik gibi sert olmal\u0131 i\u00e7imizde. \u00d6yle olmal\u0131 ki, orada para h\u0131rs\u0131 ve o cinsten k\u00f6t\u00fcl\u00fckler g\u00f6zlerimizi kama\u015ft\u0131rmas\u0131n. Orta ya\u015famlar\u0131 se\u00e7elim daha \u00e7ok. Hem bu ya\u015famda, hem de daha sonrakilerde (Sokrates Platon d\u00fc\u015f\u00fcncesi, insan\u0131n \u00e7e\u015fitli ya\u015famlara kavu\u015faca\u011f\u0131na, d\u00fcnyaya daha bir\u00e7ok kez gelece\u011fine inanmaktad\u0131r), yukar\u0131 ya da a\u015fa\u011f\u0131 u\u00e7lardan ka\u00e7\u0131nal\u0131m. \u00c7\u00fcnk\u00fc insan\u0131n mutlulu\u011fu buna ba\u011fl\u0131d\u0131r (Platon, Devlet, onuncu kitap, 618 B, C, D, E ve 619 A, B).<\/p>\n Bu s\u00f6zlerde, t\u00f6resel (ahlaki) anlamda da olsa, bir \u00f6zg\u00fcrl\u00fck d\u00fc\u015f\u00fcncesi k\u0131m\u0131ldamaktad\u0131r. Sokrates iyiyle k\u00f6t\u00fc aras\u0131nda bir se\u00e7me yapabilece\u011fimizi \u00f6ne s\u00fcr\u00fcyor. Se\u00e7menin bulundu\u011fu her yerde, \u00f6zg\u00fcrl\u00fck var demektir. Bu sonu\u00e7, Sokrates\u2019in t\u00f6resel d\u00fc\u015f\u00fcncesinde de belirmektedir. Sokrates\u2019e g\u00f6re iyi, insan\u0131 mutlulu\u011fa g\u00f6t\u00fcr\u00fcr. Akl\u0131m\u0131z iyiye erseydi, iyiye y\u00f6nelmemezlik edemezdi. \u00c7\u00fcnk\u00fc ak\u0131l d\u0131\u015f\u0131nda ba\u015fkaca bir istem (irade) yoktur, ak\u0131l ve istem ayn\u0131 \u015feylerdir. Ba\u015fka bir deyi\u015fle, iyiye eren akl\u0131n\u0131z iyiye y\u00f6nelmek zorundad\u0131r. (Burada da, Sokrates\u2019in demek istedi\u011fi kader oldu\u011fu halde, zorunluk kavram\u0131 hafif\u00e7e k\u0131m\u0131ldamaya ve kader kavram\u0131ndan kopmaya ba\u015fl\u0131yor). Akl\u0131m\u0131z\u0131n iyiye ermesi bir bilgi i\u015fidir. Ak\u0131l bu bilgiyi edinmemi\u015fse, gene zorunlu olarak, iyiye y\u00f6nelmeyecek ve bedensel yap\u0131n\u0131n (i\u015ftahlar\u0131n) zorunlu\u011funa s\u00fcr\u00fcklenecektir. Daha a\u00e7\u0131k bir deyi\u015fle, iyiyi bilirsek zorunlu olarak onu se\u00e7ece\u011fiz, iyiyi bilmedi\u011fimiz i\u00e7in zorunlu olarak k\u00f6t\u00fcy\u00fc se\u00e7iyoruz.<\/p>\n Sokrates, bu d\u00fc\u015f\u00fcncesini kan\u0131tlamak i\u00e7in, kand\u0131r\u0131c\u0131 \u00f6rnekler de veriyor: Yaram\u0131za b\u0131\u00e7ak vurduruyoruz. \u00c7\u00fcnk\u00fc akl\u0131m\u0131z, ilerideki b\u00fcy\u00fck ac\u0131dan bizi korumak i\u00e7in \u015fimdiki k\u00fc\u00e7\u00fck ac\u0131ya katlanmam\u0131z\u0131 gerektiriyor. Bedensel ho\u015flanmalar yolunu se\u00e7en yaras\u0131na b\u0131\u00e7ak vurdurmaz ama bir s\u00fcre sonra \u00f6l\u00fcp gider. Ac\u0131dan ka\u00e7mak, ho\u015flanmaya ula\u015fmak, bedensel ho\u015flanmalar\u0131n pe\u015finde gitmekle de\u011fil, akl\u0131n pe\u015finde gitmekle ger\u00e7ekle\u015fir. Buysa, bir bilgi i\u015fidir. Bu bilgiyi bilmedi\u011fimiz s\u00fcrece, zorunlu olarak, yak\u0131n ho\u015flanmay\u0131, ilerideki ac\u0131lar\u0131n\u0131 d\u00fc\u015f\u00fcnmeden se\u00e7ece\u011fiz. Bu bilgiyi biliyorsak yak\u0131n ac\u0131y\u0131, ilerideki ho\u015flanmay\u0131 d\u00fc\u015f\u00fcnerek, se\u00e7mek zorunday\u0131z. Bedensel ho\u015flanmalar\u0131n kaderine kar\u015f\u0131, akl\u0131n kaderini se\u00e7mekte \u00f6zg\u00fcr\u00fcz ama bu, bir bilgelik i\u015fidir ve bilgelik \u00f6zg\u00fcrl\u00fckt\u00fcr. Mutluluk, bilgelikle ger\u00e7ekle\u015febilir.<\/p>\n Sokrates, t\u00fcmevar\u0131m (end\u00fcksiyon) y\u00f6nteminin kurucusudur, \u00e7\u00fcnk\u00fc tek tek durumlar\u0131 ele alarak t\u00fcme varmaktad\u0131r. Sokrates, Yunan ayd\u0131nlanmas\u0131n\u0131n da kurucusudur, \u00e7\u00fcnk\u00fc insan ya\u015fam\u0131n\u0131n \u00f6l\u00e7\u00fclerini hi\u00e7 ele\u015ftirmeden oldu\u011fu gibi kabul eden gelenek\u00e7ili\u011fin tersine, bu \u00f6l\u00e7\u00fcleri akl\u0131n s\u00fczgecinden ge\u00e7irerek ayd\u0131nl\u0131\u011fa \u00e7\u0131karm\u0131\u015ft\u0131r. Hi\u00e7bir \u015fey bilmedi\u011fimi biliyorum \u00fcnl\u00fc s\u00f6z\u00fc, kuru bir \u015f\u00fcphecilik de\u011fil, b\u00f6ylesine bir ayd\u0131nlanma y\u00f6ntemidir. Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinde Platonculuk, Megara okulu, Kirene okulu, Kinik okul ve Elis Eretria okulu Sokrates\u00e7ili\u011fi, \u00e7e\u015fitli yanlar\u0131ndan alarak s\u00fcrd\u00fcrm\u00fc\u015flerdir.<\/p>\n Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinde Eukleides, Elis\u2019li Phaidon, Antisthenes, Aristippos ve izda\u015flar\u0131 Sokrates\u00e7i sofistler ad\u0131yla an\u0131l\u0131rlar. \u00c7\u00fcnk\u00fc bunlar, d\u00fc\u015f\u00fcncelerinde, Sokrates\u2019i bilgicilik (sofizm) do\u011frultusunda yorumlam\u0131\u015flard\u0131r. Bu d\u00fc\u015f\u00fcn\u00fcrlerin \u00f6\u011fretilerinde bilgici \u00f6\u011feler pek g\u00fc\u00e7l\u00fcd\u00fcr. \u00d6rne\u011fin, Kinizmin kurucusu Antisthenes, Sokrates t\u00f6recili\u011finden yola \u00e7\u0131kt\u0131\u011f\u0131 halde t\u00f6reyi umursamazl\u0131\u011fa varm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc t\u00f6re, insan\u0131 gev\u015fetir, rahata kavu\u015fturur, oysa insan, hazz\u0131n bu t\u00fcrl\u00fcs\u00fcne de s\u0131rt \u00e7evirerek ya\u015fayabilmek i\u00e7in dayan\u0131kl\u0131 olmal\u0131d\u0131r. Hedonizmin kurucusu Aristippos bireycidir, topluma de\u011fer vermez, istenen haz bireysel hazd\u0131r, onun i\u00e7in de \u00f6l\u00e7\u00fc Protagoras\u2019\u0131n dedi\u011fi gibi, bireysel insand\u0131r. Megara okulunun kurucusu Eukleides, bilgicilerin sanat\u0131 olan eristik sanat\u0131n\u0131 geli\u015ftirmi\u015ftir, \u00f6\u011fretisi g\u00f6recili\u011fe y\u00f6nelen \u015fa\u015f\u0131rt\u0131c\u0131, tas\u0131mlarla s\u00fcsl\u00fcd\u00fcr. Bu \u00f6rneklerde g\u00f6r\u00fclen genel t\u00f6reyi yads\u0131ma, bireycilik, eristik bilgici temalar ve y\u00f6ntemlerdir.<\/p>\n Platon\u2019un b\u00fct\u00fcnsel Sokrates\u00e7ili\u011fine kar\u015f\u0131 olarak Megara, Kirene, Kinik ve Elis Eretria okullar\u0131n\u0131n Sokrates\u00e7iliklerine tek yanl\u0131 Sokrates\u00e7ilik ad\u0131 verilmektedir. \u00c7\u00fcnk\u00fc bu okullardan her biri Sokrates\u2019in \u00f6\u011fretisini b\u00fct\u00fcn\u00fcyle de\u011fil, belli bir yan\u0131ndan alarak i\u015flemi\u015flerdir. MUTLULUK K\u00d6PEKL\u0130KTE Kinizm, Sokrates\u00e7i bir okuldur. Antisthenes de Sokrates gibi t\u00f6resel bir amaca [sayfa 76] y\u00f6nelmeyen bilimleri k\u00fc\u00e7\u00fcmser, erdemin bilgiyle elde edilebilece\u011fini savunur, ya\u015fam\u0131n amac\u0131 olan mutlulu\u011fu erdemlilikte bulur. Kinikler, do\u011fasal bir ya\u015fay\u0131\u015f\u0131 ye\u011flemekle Stoa okulunun \u00f6nc\u00fcleri say\u0131labilirler, bu a\u00e7\u0131dan H\u0131ristiyanl\u0131\u011f\u0131 haz\u0131rlad\u0131klar\u0131 da ileri s\u00fcr\u00fclebilir. Kiniklerin do\u011fasal ya\u015fay\u0131\u015f d\u00fc\u015f\u00fcncesi, sofistlerin insansal de\u011ferlerin do\u011faya ayk\u0131r\u0131 bulundu\u011fu d\u00fc\u015f\u00fcncesine dayanmaktad\u0131r. Antisthenes, bu bak\u0131mdan, ilk \u00f6\u011fretmeni sofist Gorgias\u2019\u0131n Elea \u00f6\u011fretisinden yararlanm\u0131\u015ft\u0131r. Kinizm \u00f6\u011fretisini, kurucusu Antisthenes\u2019ten sonra Krates, Kseniades, Oneskrites, Sinop\u2019lu Diogenes s\u00fcrd\u00fcrm\u00fc\u015flerdir.<\/p>\n F\u0131\u00e7\u0131 i\u00e7inde ya\u015fayan Diogenes (\u0130.\u00d6. 412-323), Kinik d\u00fc\u015f\u00fcn\u00fcrlerin en \u00fcnl\u00fcs\u00fcd\u00fcr. Sokrates\u2019in \u00f6\u011frencisi Atina\u2019l\u0131 Antisthenes, bir hayli ya\u015fland\u0131\u011f\u0131 s\u0131rada, b\u00fct\u00fcn d\u00fcnya zevklerine ve \u00f6zentili felsefelere s\u0131rt \u00e7evirmi\u015fti. Soylular aras\u0131nda ve zevkli bir \u00f6m\u00fcr s\u00fcrerek ya\u015fland\u0131\u011f\u0131 halde birdenbire do\u011faya d\u00f6nm\u00fc\u015f, do\u011faya uygun ya\u015famay\u0131 ye\u011flemi\u015fti. K\u00f6leler gibi giyiniyor ve “zevk almaktansa \u00f6lmeyi ye\u011flerim” diyordu. \u00d6\u011fretmeninden \u00f6\u011frendi\u011fi erdem anlay\u0131\u015f\u0131n\u0131 herkesin anlayabilece\u011fi bir dille anlatmaya ba\u015flam\u0131\u015ft\u0131. Her t\u00fcrl\u00fc mal ve m\u00fclk edinmeye, k\u00f6lelik ve aile kurumlar\u0131na, din inan\u00e7lar\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131yor ve \u00e7evresindekilere iyilik \u00f6\u011f\u00fctleri veriyordu.<\/p>\n Tutuklanm\u0131\u015f bir kalpazan\u0131n o\u011flu olan Sinoplu bir gen\u00e7, Diogenes, ona yana\u015ft\u0131\u011f\u0131 zaman kendisinden hi\u00e7 ho\u015flanmam\u0131\u015f ve sopayla d\u00f6verek onu kovmu\u015ftu. Diogenes direndi ve Antisthenes\u2019in mesihvari s\u00f6zlerine uyarak her \u015feyden el etek \u00e7ekip bir k\u00f6pek gibi ya\u015famaya ba\u015flad\u0131. \u00d6\u011fretiye k\u00f6peksi ad\u0131 verilmi\u015fse herhalde Diogenes y\u00fcz\u00fcndendir. \u00d6l\u00fcleri g\u00f6mmek i\u00e7in kullan\u0131lan toprak bir kap i\u00e7inde ya\u015f\u0131yor ve felsefesini eylemiyle geli\u015ftiriyordu. Diogenes, Antisthenes\u2019in akl\u0131ndan bile ge\u00e7irmedi\u011fi bir bi\u00e7imde b\u00fct\u00fcn gelene\u011fi yads\u0131yarak her t\u00fcrl\u00fc ruhsal ve bedensel isteklere s\u0131rt \u00e7evirmi\u015f, kendisini do\u011fan\u0131n i\u00e7inde do\u011fal bir varl\u0131k gibi \u00f6zg\u00fcr k\u0131lm\u0131\u015ft\u0131. Ger\u00e7ek erdeme b\u00f6ylesine bir \u00f6zg\u00fcrl\u00fckle var\u0131labilece\u011fi kan\u0131s\u0131ndayd\u0131. Antisthenes\u2019in erdem \u00f6\u011f\u00fctlerinden \u00e7ok Diogenes\u2019in bu eylemsel felsefesi halk aras\u0131nda tutunmu\u015f ve Krates, Kseniades, Oneskrites vb. gibi k\u00f6peksi d\u00fc\u015f\u00fcn\u00fcrler yeti\u015fmi\u015ftir.<\/p>\n MUTLULUK KEYFETMEDE Sokrates\u2019in \u00fcnl\u00fc \u00f6\u011frencisi Aristippos\u2019a g\u00f6re de her davran\u0131\u015f\u0131n nedeni, mutlu olmak iste\u011fidir. Ya\u015faman\u0131n ere\u011fi hazd\u0131r. Bizim haz dedi\u011fimize Yunanl\u0131lar hedone, [sayfa 77] \u0130.\u00d6. IV\u2019\u00fcnc\u00fc y\u00fczy\u0131lda ya\u015fayan Kirene\u2019li Aristippos\u2019un felsefesine de hazc\u0131l\u0131k anlam\u0131na hedonisme diyorlar. Aristippos, ya\u015fama sanat\u0131n\u0131n b\u00fcy\u00fck ustas\u0131 say\u0131lmaktad\u0131r. Antik\u00e7a\u011f tarih\u00e7ilerine g\u00f6re ya\u015famas\u0131n\u0131 iyi bilir, \u00f6\u011frencilerine \u00f6rnek olurmu\u015f. Dionisios\u2019un saray\u0131nda oturmaktan ho\u015flan\u0131rm\u0131\u015f. Sokrates\u2019in okuluna kap\u0131lanmadan \u00f6nce duygucu bir sofistti.<\/p>\n Demokritos ve Profagoras\u2019la beraber bilgilerimizi duygular\u0131m\u0131za bor\u00e7lu oldu\u011fumuzu savunuyordu. Oysa, Sokrates\u2019e kap\u0131land\u0131ktan sonra da bu temel d\u00fc\u015f\u00fcncesini de\u011fi\u015ftirmemi\u015f, Sokrates\u2019in t\u00f6recili\u011fiyle geli\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Sokrates\u2019in t\u00f6resel ho\u015fnutlu\u011fu (ahlaki memnuniyet, eudaimonia) Aristippos\u2019ta g\u00fcndelik haz (hedone) olmu\u015ftur ama o, bu yoldan da, a\u015fa\u011f\u0131da g\u00f6r\u00fclece\u011fi gibi, belki biraz daha a\u00e7\u0131kl\u0131kla, Sokrates\u2019in vard\u0131\u011f\u0131 sonuca varmaktad\u0131r.<\/p>\n Aristippos\u2019a g\u00f6re, insan\u0131 insan eden duygudur. \u00c7evremizi dolduran e\u015fyan\u0131n asl\u0131nda ne olduklar\u0131n\u0131 bilemeyiz. Onlar, bizim i\u00e7in, ancak bize g\u00f6r\u00fcnd\u00fckleri gibidirler. Asl\u0131nda ne olduklar\u0131 da, hi\u00e7bir zaman bilemeyece\u011fimize g\u00f6re, pek umurumuzda olmamal\u0131d\u0131r. Bilgilerimiz, duygular\u0131m\u0131zla alabildi\u011fimiz kadard\u0131r, bundan \u00f6teye ge\u00e7emez. Ya\u015faman\u0131n ere\u011fi de, t\u0131pk\u0131 bilgilerimiz gibi, gene bu duyular\u0131m\u0131zla ald\u0131\u011f\u0131m\u0131z hazd\u0131r. Ya\u015famaktan alabildi\u011fimiz kadar zevk alal\u0131m, ancak \u00f6l\u00e7\u00fcy\u00fc de ka\u00e7\u0131rmayal\u0131m (\u00d6l\u00e7\u00fc i\u015fe kar\u0131\u015f\u0131nca Sokrates\u2019in etkisi ba\u015flam\u0131\u015f demektir). Ak\u0131l, duyular\u0131n sonsuz isteklerine kar\u015f\u0131 koymal\u0131d\u0131r. Erdem, haz almakta \u00f6l\u00e7\u00fcl\u00fc olmakt\u0131r. Ger\u00e7ek haz, s\u00fcrekli oland\u0131r. S\u00fcrekli olan hazza da bilgelikle var\u0131labilir. Bilgenin hazz\u0131, kendi kendinden ho\u015fnut olmas\u0131yla belirir. Kendi kendinden ho\u015fnut olmaksa t\u00f6resel ho\u015flanmad\u0131r (ahlaki haz). Bilgelik, g\u00fcndelik hazlar\u0131 k\u00fc\u00e7\u00fcmsemek, s\u00fcrekli hazlara, t\u00f6resel hazlara y\u00f6nelmek demektir.<\/p>\n Aristippos\u2019un Hazc\u0131l\u0131k okulu bir\u00e7ok \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcrler yeti\u015ftirmi\u015ftir. Bu hazc\u0131 \u00f6\u011frencilerden Theodoros\u2019la Evhemeros, hazc\u0131l\u0131\u011f\u0131 dinsizli\u011fe kadar g\u00f6t\u00fcrm\u00fc\u015fler, \u0130.\u00d6. d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda tanr\u0131s\u0131zl\u0131\u011f\u0131 (at\u00e9isme) savunmu\u015flard\u0131r. Hele Evhemeros\u2019un bir kuram\u0131yla g\u00fcn\u00fcm\u00fcz dinler biliminin temeli at\u0131lm\u0131\u015f olmaktad\u0131r. Evhemeros\u2019un bu kuram\u0131na g\u00f6re tanr\u0131lar, \u00f6l\u00fcmlerinden sonra insanlarca tanr\u0131la\u015ft\u0131r\u0131lm\u0131\u015f olan insanlardan ba\u015fka bir \u015fey de\u011fildir. Erdem, erdem i\u00e7indir. Bunu ancak b\u00f6yle bilenler; erdemi ba\u015fka nedenler y\u00fcz\u00fcnden de\u011fil, sadece erdem i\u00e7in isteyenler, bir ba\u015fka deyi\u015fle bilgeler (hakim, filozof), ya\u015famakta bir de\u011fer bulabilirler. Erdeminden \u00f6t\u00fcr\u00fc kendinden ho\u015fnut olmak eri\u015filebilecek bir erek (gaye), var\u0131labilecek bir sonu\u00e7tur. \u00c7\u00fcnk\u00fc erdem, ancak ya\u015fayanlar i\u00e7indir. En \u00fcst\u00fcn iyi, erdemdir. Bu bak\u0131mdan, erdemin bir zorunlu\u011fu oldu\u011fundan ya\u015famak da bir \u00e7e\u015fit iyiliktir. Erdem, ya\u015famakla m\u00fcmk\u00fcnd\u00fcr. \u015eu halde ya\u015famakta, kendili\u011finden, biraz erdem vard\u0131r. Ancak bu durumdad\u0131r ki, t\u00f6resel idealizm, k\u00f6t\u00fcmserli\u011fi imkans\u0131z k\u0131lar.<\/p>\n Aristippos\u2019un \u00f6\u011frencisi Hegesias\u2019\u0131n d\u00fc\u015f\u00fcncesini yal\u0131n bir deyi\u015fle \u015f\u00f6yle \u00f6zetleyebiliriz: Bilge olamayan insanlar, erdemsizdirler, erdem d\u0131\u015f\u0131nda da kat\u0131ks\u0131z mutluluk ger\u00e7ekle\u015ftirilemeyece\u011fine g\u00f6re, kendilerini \u00f6ld\u00fcrmeleri gerekir.<\/p>\n Hegesias\u2019a, \u00f6l\u00fcme \u00e7a\u011f\u0131ran lakab\u0131 bu y\u00fczden tak\u0131lm\u0131\u015ft\u0131r. Ona g\u00f6re mutluluk, m\u00fcmk\u00fcn de\u011fildir, bilgelik yoluyla, erdemle ancak ac\u0131s\u0131zl\u0131\u011fa var\u0131labilir. Bir ba\u015fka deyi\u015fle, olumlu mutluluk (saf haz) elde edilemez, olumsuz mutlulu\u011fa (elemsizlik) eri\u015filebilir. <\/span><\/p>\n ALINYAZISI Sophokles, olay\u0131, kadercilik a\u00e7\u0131s\u0131ndan g\u00f6r\u00fcyordu. Erdemli Antigone, \u00f6l\u00fcm\u00fc k\u00fc\u00e7\u00fcmseyerek g\u00f6revini yerine getirecek, erdemlerinin gerektirdi\u011fi yolda y\u00fcr\u00fcyecekti. Toplumun sesi olan koro “\u00f6l\u00fcml\u00fcler al\u0131nlar\u0131na yaz\u0131lm\u0131\u015f olan felaketlerden asla ka\u00e7\u0131p kurtulamazlar” diyordu. Antigone de aln\u0131na yaz\u0131lm\u0131\u015f olandan kurtulamayacak, “tanr\u0131lar\u0131n kat\u0131nda \u015ferefli olan”a ula\u015facakt\u0131.<\/p>\n Olay \u015fuydu: Oidipus, babas\u0131 Laios\u2019u bilmeyerek \u00f6ld\u00fcrm\u00fc\u015f, Thebai kentine kral olmu\u015ftu. Gene bilmeyerek evlendi\u011fi annesi \u0130okaste\u2019den iki k\u0131z, iki o\u011flan \u00e7ocu\u011fu do\u011fdu. Babas\u0131n\u0131 \u00f6ld\u00fcr\u00fcp annesiyle evlendi\u011fini \u00f6\u011frenince, g\u00f6zlerine mil \u00e7ekerek kendisini cezaland\u0131rd\u0131. Art\u0131k k\u00f6r bir krald\u0131. K\u00f6r bir kralsa, \u00e7evresindekilerin, hepsinden \u00e7ok da \u00e7ocuklar\u0131n\u0131n oyunca\u011f\u0131 olur. Oidipus\u2019un kaderi buydu. O\u011fluyla evlendi\u011fini \u00f6\u011frenen \u0130okaste de kaderine y\u00f6nelmi\u015f, kendini asm\u0131\u015ft\u0131. O\u011fullar\u0131, k\u00f6r kral Oidipus\u2019a o kadar \u00e7ektirdiler ki, krall\u0131\u011f\u0131n\u0131 b\u0131rakarak k\u0131z\u0131 Antigone\u2019yle beraber Kolonnas\u2019a gitmek zorunda kald\u0131. Oysa, \u00f6lmeden \u00f6nce o\u011fullar\u0131na ilenecek, birbirlerinin kan\u0131na girmelerini dileyecekti. K\u00f6r kral\u0131n bu ileni\u015fi \u00e7abucak ger\u00e7ekle\u015fti. Birer y\u0131ll\u0131k s\u00fcreyle Thebai taht\u0131n\u0131 payla\u015fan o\u011fullar\u0131ndan Eteokles, krall\u0131\u011f\u0131, s\u00fcresi gelen Polyneikes\u2019e b\u0131rakmak istemedi. Polinekies, Argos\u2019a ka\u00e7t\u0131. Argos kral\u0131n\u0131n k\u0131z\u0131yla evlenerek kaynatas\u0131n\u0131n yard\u0131m\u0131n\u0131 sa\u011flad\u0131. Argos ordusuyla Thebai kentine y\u00fcr\u00fcd\u00fc. Sava\u015f, Argoslular\u0131n bozgunuyla bitti ama iki karde\u015f de birbirlerini \u00f6ld\u00fcrd\u00fcler. Thebai krall\u0131\u011f\u0131n\u0131 eline alan day\u0131lar\u0131 Kreon, Eteokles\u2019i t\u00f6renle g\u00f6md\u00fcrd\u00fc, yabanc\u0131 bir orduyu kendi \u00fclke\u2019sine sald\u0131rtt\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc vatan haini sayd\u0131\u011f\u0131 Polyneikes\u2019iyse kurtlara ku\u015flara b\u0131rakt\u0131, onu g\u00f6mmeye yeltenecek olan\u0131 da \u00f6l\u00fcmle cezaland\u0131raca\u011f\u0131n\u0131 bildirdi.<\/p>\n \u0130\u015fte gen\u00e7 Antigone\u2019nin erdemleri burada belirmeye ba\u015flar. G\u00f6revi, karde\u015fini g\u00f6mmektir. Day\u0131s\u0131 yeni kral Kreon\u2019un o\u011flu Haimon\u2019la ni\u015fanl\u0131d\u0131r, onu sevmektedir. Toplum kaypak, g\u00fc\u00e7l\u00fcye kar\u015f\u0131 eziktir. Koro, “\u00f6l\u00fclere sayg\u0131 bizi y\u00fckseltir ama g\u00fc\u00e7l\u00fclerin g\u00fcc\u00fcn\u00fc hor g\u00f6rmek de do\u011fru de\u011fildir” demektedir. Oysa, Antigone\u2019nin kaderi gene koronun s\u00f6yledi\u011fi gibi, “aln\u0131na yaz\u0131lm\u0131\u015f”t\u0131r, bundan “ka\u00e7\u0131p kurtulunmaz”. Antigone erdemlerinin gerektirdi\u011fi g\u00f6revini yerine getirecek, karde\u015fini g\u00f6mecek, day\u0131s\u0131 Kreon\u2019un emriyle diri diri g\u00f6m\u00fclecektir. Kader, b\u00fct\u00fcn yollar\u0131 \u00e7izmi\u015ftir. Kral Kreon\u2019un da “aln\u0131na yaz\u0131lm\u0131\u015f olanlar” vard\u0131r. Ni\u015fanl\u0131s\u0131n\u0131n ac\u0131s\u0131na dayanamayan o\u011flu Haimon kendini \u00f6ld\u00fcrecek, o\u011flunun ac\u0131s\u0131na dayanamayan kar\u0131s\u0131 Krali\u00e7e Eurydike de o\u011flunun yolundan gidecektir. B\u00fct\u00fcn bunlardan Kreon\u2019un \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7 \u015fudur: “Acaba en iyisi yerle\u015fmi\u015f geleneklere, kanunlara \u00f6mr\u00fcm\u00fczce uymak de\u011fil miydi?” Toplum da koronun a\u011fz\u0131yla \u015fu yarg\u0131ya varmaktad\u0131r: “Ey insan… Temkinli bir ak\u0131l, mutlulu\u011fun ilk gere\u011fidir”.<\/p>\n D\u00dc\u015eSEL B\u0130R EVREN Hen\u00fcz emekleme \u00e7a\u011f\u0131nda bulunan bilimlerin yard\u0131m\u0131ndan ve denetiminden yoksun bulunan insan d\u00fc\u015f\u00fcncesi d\u00fc\u015fsel varsay\u0131mlar\u0131n\u0131 \u015f\u00f6yle s\u00fcrd\u00fcr\u00fcyor: Elea\u2019l\u0131lar tek ve de\u011fi\u015fmez bir varl\u0131k oldu\u011funu ileri s\u00fcrm\u00fc\u015fler, \u00e7oklu\u011fun ve de\u011fi\u015firli\u011fin bir kuruntudan ve bir g\u00f6r\u00fcnt\u00fcden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdi. Dayand\u0131klar\u0131 gerek\u00e7e de duyusal olan\u0131n yan\u0131lt\u0131c\u0131l\u0131\u011f\u0131, ussal olan\u0131n ger\u00e7ekli\u011fiydi. Sokrates\u2019in \u00f6\u011frencisi Platon (\u0130.\u00d6. 427-347) Elea\u2019l\u0131lar\u0131n bu sav\u0131 \u00fcst\u00fcnde durdu. Duyumlar\u0131 inceliyor ve onlar\u0131n ger\u00e7e\u011fi bildirmekten uzak bulunduklar\u0131 kan\u0131s\u0131na var\u0131yordu. En kaba duyumlar\u0131m\u0131z\u0131 bile kavram\u2019larla dile getiriyorduk. Bu, sadece bir dile getirme sorunu de\u011fildi. Ba\u015fkalar\u0131n\u0131n duyumlar\u0131 bir yana, kendi duyumlar\u0131m\u0131z\u0131 bile \u00e7e\u015fitli ussal s\u0131n\u0131fland\u0131rmalar yapmaks\u0131z\u0131n bilemezdik. “\u00dc\u015f\u00fcd\u00fcm” derken \u00fc\u015f\u00fcyenin kendi bedenimiz oldu\u011funu, onu ta\u015flardan, bitkilerden; hayvanlardan ve \u00f6teki bedenlerden ay\u0131rabildi\u011fimiz, e\u015fdeyi\u015fle bir s\u00fcr\u00fc kavramla s\u0131n\u0131fland\u0131rabildi\u011fimiz i\u00e7in biliyorduk. Kendi bedenimizin \u00fc\u015f\u00fcm\u00fc\u015f oldu\u011funu da onu ka\u015f\u0131nmalardan, k\u0131zarmalardan, \u0131s\u0131nmalardan ay\u0131rabildi\u011fimiz, e\u015fdeyi\u015fle bir s\u00fcr\u00fc kavramla s\u0131n\u0131fland\u0131rabildi\u011fimiz i\u00e7in biliyorduk.<\/p>\n Demek ki bilgi kavramsald\u0131. Kavramlarsa duyular\u0131n de\u011fil, b\u00fct\u00fcn bu s\u0131n\u0131fland\u0131rmalar\u0131 yapan usun \u00fcr\u00fcn\u00fcyd\u00fcler. \u00d6yleyse bilgi, nesnesel de\u011fil, ussald\u0131. Kendili\u011finde nesne yoktu, bir g\u00f6r\u00fcnt\u00fcden ve bir hi\u00e7ten ba\u015fka bir \u015fey de\u011fildi. \u00d6rne\u011fin masa, kendili\u011finde neydi? Onu sertli\u011finden, renginden, boyundan, g\u00f6revinden vb. e\u015fdeyi\u015fle kavramlarla dile getirdi\u011fimiz niteliklerinden soyutlarsak geriye ne kal\u0131rd\u0131? Bir hi\u00e7. Hi\u00e7 demek, yok demekti. \u00d6yleyse ger\u00e7ek olan, nesneler de\u011fil, kavramlar ve e\u015fdeyi\u015fle geneller (evrenseller, t\u00fcmeller)\u2019di. Masa, bu genellerle varl\u0131k kazan\u0131yordu ama masan\u0131n bizim bilincimizin d\u0131\u015f\u0131nda var oldu\u011fu da bir ger\u00e7ekti, bu demekti ki geneller de bizim bilincimizin d\u0131\u015f\u0131nda vard\u0131lar ve nesneldiler. Platon bu nesnel genel\u2019lere idea ad\u0131n\u0131 verdi ve nesnel d\u00fc\u015f\u00fcncecili\u011fin (objektif idealizmin) temelleri de b\u00f6ylece at\u0131lm\u0131\u015f oldu. Platon, d\u00fc\u015f\u00fcnmeye (e\u015fdeyi\u015fle, hayal kurmaya) devam ediyordu: Soyut d\u00fc\u015f\u00fcnceler, ger\u00e7ek varl\u0131klara kar\u015f\u0131l\u0131kt\u0131rlar. [sayfa 80] \u0130yi, g\u00fczel, do\u011fru dedi\u011fimiz zaman soyut olarak ger\u00e7ek varl\u0131klar\u0131, ide\u2019leri (idealisme) d\u00fc\u015f\u00fcn\u00fcyoruz. Soyut d\u00fc\u015f\u00fcncelerimizin objeleri idelerdir. \u0130yinin idesi ger\u00e7ektir, \u00e7\u00fcnk\u00fc belli bir iyiden daha s\u00fcreklidir. \u0130yi insan \u00f6l\u00fcr, iyi davran\u0131\u015f unutulur ama iyilik \u00f6lmez, unutulmaz. S\u00fcrekli olan, ge\u00e7ici olandan daha ger\u00e7ektir. O g\u00fczel kad\u0131n art\u0131k ya\u015fam\u0131yor ama salt g\u00fczellik ya\u015f\u0131yor. \u0130delerin duyusu ak\u0131ld\u0131r. Ya\u015fayan g\u00fczelli\u011fi, ya\u015fayan iyili\u011fi g\u00f6remiyorsak bu, akl\u0131m\u0131z\u0131n kusurlu olu\u015fundand\u0131r. Akl\u0131m\u0131z yeteri kadar geli\u015fince salt g\u00fczeli, salt iyiyi, salt do\u011fruyu g\u00f6rebilecektir. Bir davran\u0131\u015f \u015furada iyi, \u00f6tede k\u00f6t\u00fc say\u0131labilir ama iyilik her zaman, her yerde ayn\u0131d\u0131r. Ger\u00e7ek geneldir, \u00e7\u00fcnk\u00fc kavramsald\u0131r. Soyut d\u00fc\u015f\u00fcncelerimizin kar\u015f\u0131l\u0131klar\u0131 olan, s\u00fcreklilikleri bak\u0131m\u0131ndan, ger\u00e7ek sayd\u0131\u011f\u0131m\u0131z varl\u0131klardan \u00e7ok daha ger\u00e7ek bulunan bu ideler gittik\u00e7e genelle\u015ferek en tepeye; sonuncu ideye kadar \u00e7\u0131karlar. En y\u00fcksek ide, iyinin (le bien) idesidir. \u0130yinin idesi Tanr\u0131\u2019d\u0131r. Tanr\u0131 en y\u00fcksek iyiliktir. Erdem, Tanr\u0131\u2019ya benzemeye \u00e7al\u0131\u015fmakt\u0131r. K\u00f6t\u00fcl\u00fckler, iyiliklerin zorunlu kar\u015f\u0131l\u0131\u011f\u0131 bulunduklar\u0131ndan, yok edilemezler. \u015eu halde insan, bu k\u00f6t\u00fcl\u00fck oca\u011f\u0131ndan ka\u00e7maya, Tanr\u0131\u2019ya yakla\u015fmaya \u00e7al\u0131\u015fmal\u0131d\u0131r. Buysa insanlar\u0131n tanr\u0131ca bir i\u015f olan t\u00fczeyi (adalet) ger\u00e7ekle\u015ftirmeleriyle olur. Erdemin \u00f6l\u00e7\u00fcs\u00fc t\u00fczedir. Bilgelik akl\u0131n t\u00fczesi, cesaret kalbin t\u00fczesi, \u00f6l\u00e7\u00fcl\u00fcl\u00fck duyular\u0131n t\u00fczesidir.<\/p>\n \u0130dealizm, geni\u015f anlamda, her t\u00fcrl\u00fc varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncenin \u00fcr\u00fcn\u00fc ya da d\u00fc\u015f\u00fcncenin kendisi sayan b\u00fct\u00fcn \u00f6\u011fretileri kapsar. Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcn\u00fcr\u00fc Platon bu genel anlamda da idealisttir. Ancak Platon\u2019un ideac\u0131l\u0131\u011f\u0131n\u0131 \u00f6zg\u00fcl bir karakter ta\u015f\u0131mas\u0131ndan \u00f6t\u00fcr\u00fc genel anlamdaki idealizmden ay\u0131rmak do\u011fru olur. T\u00fcrc\u00fcl\u00fck deyimi, bu bak\u0131mdan, Platon ideac\u0131l\u0131\u011f\u0131n\u0131 genel idealizmden ay\u0131r\u0131r; \u00e7\u00fcnk\u00fc Platon, varl\u0131klar\u0131 ger\u00e7ek saymaz ve varl\u0131klar\u0131n t\u00fcrel bi\u00e7imlerini ger\u00e7ek sayar. Platon\u2019a g\u00f6re, ger\u00e7ek olan g\u00fczel kad\u0131n de\u011fil, g\u00fczellik\u2019tir. G\u00fczellik ya da g\u00fczel kavram\u0131, her t\u00fcrl\u00fc g\u00fczel olan nesneden \u00e7ok daha ger\u00e7ektir; \u00e7\u00fcnk\u00fc sonsuzca s\u00fcreklidir, \u00f6l\u00fcms\u00fczd\u00fcr. G\u00fczel kad\u0131n \u00f6l\u00fcp gider ama g\u00fczellik \u00f6lmez. \u0130de, salt\u0131k (mutlak) \u015feydir; oysa, o ideyle, \u0130lgili nesnede o ideden al\u0131nm\u0131\u015f sadece k\u00fc\u00e7\u00fck bir par\u00e7a, tikel bir \u015fey vard\u0131r.<\/p>\n G\u00fczel kad\u0131n, kendinden daha g\u00fczel bir kad\u0131n\u0131n yan\u0131nda \u00e7irkindir; oysa g\u00fczel idesi salt\u0131k olarak, her zaman ve her mekanda kendisinin ayn\u0131d\u0131r. G\u00fczel idesi bu salt\u0131kl\u0131\u011f\u0131n\u0131, s\u00fcreklili\u011fini, de\u011fi\u015fmezli\u011fini \u00f6zdeksel (maddi) olmamas\u0131na bor\u00e7ludur; \u00f6zdeksel olsayd\u0131 e\u015fdeyi\u015fle ide olmasayd\u0131 ge\u00e7ici, g\u00f6reli, de\u011fi\u015fken ve s\u00fcreksiz olurdu. \u00d6yleyse yaln\u0131z ideler kendiliklerinden ve salt\u0131k olarak ger\u00e7ektirler, duyulur \u015feyler ve nesneler, idelerin gelip ge\u00e7ici birer kopyalar\u0131ndan ibarettir. Nesneler d\u00fcnyas\u0131 e\u015fdeyi\u015fle \u00f6zdeksel d\u00fcnya hi\u00e7bir ger\u00e7eklikleri bulunmayan bir simgeler (semboller) d\u00fcnyas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Sa\u011flam bilgi s\u00fcreksiz, gelip ge\u00e7ici, dayan\u0131ks\u0131z \u015feyler \u00fcst\u00fcne kurulamaz. \u00d6yleyse bilginin temeli, gelip ge\u00e7ici olan \u00f6zdeksel nesneler de\u011fil, sa\u011flam idealar\u2019d\u0131r. Kal\u0131c\u0131 bir ger\u00e7eklik olan idea, ge\u00e7ici bir g\u00f6r\u00fcnt\u00fcden ibaret bir evren meydana getirmi\u015ftir. \u0130dea varl\u0131k, taml\u0131k, etkinlik, olumluluk; \u00f6zdek yokluk, eksiklik, edilginlik, olumsuzluktur.<\/p>\n I\u015f\u0131k, Platon\u2019da da d\u00fc\u015f\u00fcnce\u2019dir: \u0130nsanlar, bir duvar\u0131n \u00f6n\u00fcnde zincirlenmi\u015flerdir. I\u015f\u0131\u011f\u0131 g\u00f6rm\u00fcyorlar. \u00c7\u00fcnk\u00fc \u0131\u015f\u0131\u011fa s\u0131rtlar\u0131n\u0131 \u00e7evirmi\u015flerdir. Ger\u00e7ekler, insanlar\u0131n s\u0131rtlar\u0131yla \u0131\u015f\u0131\u011f\u0131n aras\u0131ndan ge\u00e7mektedirler. \u0130nsanlar\u0131n g\u00f6rd\u00fckleri b\u00fct\u00fcn \u015feyler, ger\u00e7eklerin kendileri de\u011fil, duvara beliren g\u00f6lgelerdir. Bu insanlar\u0131 omuzlar\u0131ndan tutup [sayfa 81] zorla \u0131\u015f\u0131\u011fa \u00e7evirseydik, \u00f6nce g\u00f6zleri kama\u015facak, ger\u00e7e\u011fi g\u00f6remeyeceklerdi ama sonra, yava\u015f yava\u015f g\u00f6zleri \u0131\u015f\u0131\u011fa al\u0131\u015ft\u0131k\u00e7a, ger\u00e7ek sand\u0131klar\u0131 g\u00f6lgelerin as\u0131llar\u0131n\u0131, as\u0131l ger\u00e7ekleri g\u00f6rmeye ba\u015flayacaklard\u0131. \u0130\u015fte sevgili Glaukon, bu tasar\u0131mda, insan ruhunun ak\u0131l d\u00fcnyas\u0131na \u00e7\u0131k\u0131\u015f\u0131n\u0131 g\u00f6r. Ak\u0131l d\u00fcnyas\u0131n\u0131n son s\u0131n\u0131r\u0131nda iyinin idesi vard\u0131r. G\u00fc\u00e7l\u00fckle g\u00f6r\u00fcn\u00fcr ama bir kez g\u00f6r\u00fcn\u00fcnce de iyi ya da k\u00f6t\u00fc her \u015feyin t\u00fcmel nedeni oldu\u011fu kolayl\u0131kla anla\u015f\u0131l\u0131r. I\u015f\u0131\u011f\u0131 ve \u0131\u015f\u0131k kayna\u011f\u0131n\u0131 yaratan da odur (Devlet, VII, 514A ve sonras\u0131).<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Platon da, bir d\u00fc\u015f\u00fcnce tanr\u0131s\u0131 sonucuna varmaktad\u0131r. Bu tanr\u0131, iyinin idesi oldu\u011fundan \u00f6t\u00fcr\u00fc, soyut bir d\u00fc\u015f\u00fcncedir. Ancak Platon\u2019a g\u00f6re g\u00f6r\u00fcnen, elle tutulan maddeler ger\u00e7ek de\u011fildirler, birer g\u00f6lgedirler. Ger\u00e7ek olan, soyut d\u00fc\u015f\u00fcncedir, idelerdir. Maddeler, bu idelerin g\u00f6lgeleri, kopyalar\u0131d\u0131r: Glaukon, bil ki, o, ger\u00e7ekle bilimin nedenidir. Bilim ve ger\u00e7ek ne kadar g\u00fczel olursa olsun, iyi idesinin onlardan ayr\u0131 ve g\u00fczellikte kat kat \u00fcst\u00fcn oldu\u011funa inan\u0131rsan aldanmazs\u0131n. Nas\u0131l g\u00f6z d\u00fcnyas\u0131nda \u0131\u015f\u0131kla g\u00f6z g\u00fcne\u015fe benzedikleri halde g\u00fcne\u015f de\u011fillerse, ak\u0131l d\u00fcnyas\u0131nda da bilimle ger\u00e7ek iyiye benzedikleri halde iyi de\u011fildirler. \u00c7\u00fcnk\u00fc iyinin \u00f6z\u00fc \u00e7ok daha y\u00fckseklerdedir. I\u015f\u0131\u011f\u0131n, g\u00f6r\u00fcnen \u015feylere, sadece g\u00f6r\u00fcnme g\u00fcc\u00fc de\u011fil; do\u011fma, b\u00fcy\u00fcme, beslenme g\u00fc\u00e7lerini, de verdi\u011fini bilirsin. Oysa \u0131\u015f\u0131\u011f\u0131n kendisi do\u011fu\u015f ve olu\u015f de\u011fildir. Onlar, iyiden sadece bilinmi\u015f olmak g\u00fcc\u00fcn\u00fc almakla kalmazlar, varl\u0131k ve \u00f6zlerini de al\u0131rlar. Oysa iyi, varl\u0131k ve \u00f6z de\u011fildir. \u0130yi, g\u00fc\u00e7l\u00fcl\u00fckte, varl\u0131k ve \u00f6z olman\u0131n \u00e7ok daha \u00fcst\u00fcndedir (Devlet, 507 B ve sonras\u0131).<\/p>\n \u015eunu bil ki Phaidros, \u00f6l\u00fcms\u00fcz denilen ruhlar, g\u00f6\u011f\u00fcn en y\u00fcksek noktas\u0131na var\u0131nca d\u0131\u015far\u0131ya \u00e7\u0131karlar. Kubbenin tepesinde dururlar. Kubbe, onlar\u0131 da, kendisiyle beraber d\u00f6nd\u00fcrmeye ba\u015flar. O zaman, g\u00f6k kubbesinin d\u0131\u015f\u0131ndaki ger\u00e7ekler b\u00fct\u00fcn ger\u00e7ekli\u011fiyle g\u00f6r\u00fcn\u00fcr. \u015eimdiye kadar yery\u00fcz\u00fcn\u00fcn hi\u00e7bir ozan\u0131 bu g\u00f6k \u00f6tesi b\u00f6lgeyi \u015fak\u0131mam\u0131\u015ft\u0131r. Phaidros, bundan \u00f6te de hi\u00e7biri onu gere\u011fi gibi \u015fak\u0131yamayacakt\u0131r. Renksiz, bi\u00e7imsiz, dokunmak istesen varl\u0131\u011f\u0131yla yoklu\u011fu belirsiz ger\u00e7ek, ancak ruhu y\u00f6neten akl\u0131n g\u00f6rebilece\u011fi ger\u00e7ek, as\u0131l bilginin yurdu olan ger\u00e7ek, i\u015fte o b\u00f6lgede olan budur. \u00d6l\u00fcms\u00fcz ruhlar, kendilerine yara\u015fan besini, as\u0131l ger\u00e7ekli\u011fi, b\u00f6ylece g\u00f6rerek rahatlar, mutlu olurlar. Ruh, kubbeyle birlikte d\u00f6nerken, \u00f6z do\u011frulu\u011fu g\u00f6r\u00fcr, bilgeli\u011fi g\u00f6r\u00fcr, bilgiyi g\u00f6r\u00fcr. Oysa g\u00f6rd\u00fc\u011f\u00fc ne olu\u015f halindeki bilgidir, ne de \u015fimdiki ya\u015fay\u0131\u015f\u0131m\u0131zda varl\u0131klar ad\u0131n\u0131 verdi\u011fimiz \u015feylerdeki ba\u015fkal\u0131klara g\u00f6re ba\u015fka ba\u015fka olan bilgi… G\u00f6rd\u00fc\u011f\u00fc, salt ve ger\u00e7ek bilgidir (Phaidros, 246E ve sonras\u0131).<\/p>\n Ger\u00e7e\u011fi aramayan iki varl\u0131k var: Tanr\u0131 ve bilgisiz insan… Birincisi tam i\u00e7inde, ikincisi de tam d\u0131\u015f\u0131nda bulundu\u011fundan \u00f6t\u00fcr\u00fc bu her iki varl\u0131k da ger\u00e7e\u011fin fark\u0131nda de\u011fildir. Yukardan gelen \u0131\u015f\u0131kla ayd\u0131nlanm\u0131\u015f olan insan, ger\u00e7e\u011fin tek ara\u015ft\u0131r\u0131c\u0131s\u0131d\u0131r (philosofia). \u0130deler, bize d\u0131\u015far\u0131dan gelmezler. Onlar, \u00f6nceden zihinlerimizdedirler. D\u0131\u015far\u0131daki maddesel b\u00f6lgeler, bizlere onlar\u0131 hat\u0131rlatarak, onlar\u0131 uyand\u0131r\u0131rlar. Bu y\u00fczdendir ki bilgilerimizi, duyular\u0131m\u0131z yoluyla, maddelerden ald\u0131\u011f\u0131m\u0131z\u0131 sanmaktay\u0131z. Bu bir kuruntudur. Ger\u00e7ekte, maddeler, evrensel ak\u0131ldaki \u00f6rneklerine g\u00f6re bi\u00e7imlenmi\u015fler, sonra da, bizlere g\u00f6r\u00fcnerek, zihinlerimizde uyuyan as\u0131llar\u0131n\u0131 uyand\u0131rm\u0131\u015flard\u0131r. Ni\u00e7in?.. \u00c7\u00fcnk\u00fc ger\u00e7ek olan, s\u00fcreklidir, kal\u0131c\u0131d\u0131r. S\u00fcrekli ve kal\u0131c\u0131 olanlarsa, maddeler de\u011fil, sadece d\u00fc\u015f\u00fcncelerdir.<\/p>\n Kendinden a\u015fa\u011f\u0131daki kavramlar\u0131 y\u00f6neten, d\u00fczenleyen, bu en genel kavram\u0131n, iyi\u2019nin \u00f6z\u00fc nedir?.. Platon, Sokrates\u2019in a\u011fz\u0131ndan, bunu da a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yor: \u00d6nce \u015funlar \u00fcst\u00fcnde anla\u015fal\u0131m Protarkhos. \u0130yilik, yetkin olmal\u0131d\u0131r, kendi kendine yeter olmal\u0131d\u0131r. \u0130yilik \u00fcst\u00fcne s\u00f6ylenmesi gerekli olan \u015fey, her ak\u0131ll\u0131 insan\u0131n onu arad\u0131\u011f\u0131, onu istedi\u011fi, onu elde etmeye \u00e7abalad\u0131\u011f\u0131d\u0131r. Ak\u0131ll\u0131 insanlar, iyilik getiren \u015feylerin d\u0131\u015f\u0131ndaki \u00f6teki \u015feylerin hi\u00e7bir \u00e7abaya de\u011fmedi\u011fini bilirler. \u0130yilik, g\u00fczelli\u011fi kapsar ama g\u00fczelli\u011fe s\u0131\u011fmaz, ondan da y\u00fcksektir. \u00c7\u00fcnk\u00fc g\u00fczelli\u011fin \u00f6l\u00e7\u00fcleri, iyili\u011fi bi\u00e7imlendiremez. \u0130yilikte, g\u00fczellik \u00f6l\u00e7\u00fclerinin d\u0131\u015f\u0131nda da, \u00f6l\u00e7\u00fcler vard\u0131r. O halde iyili\u011fi, tek d\u00fc\u015f\u00fcncenin yard\u0131m\u0131yla kavrayamazsak, \u00fc\u00e7 d\u00fc\u015f\u00fcncenin yard\u0131m\u0131yla kavrayabiliriz: G\u00fczellik, orant\u0131, ger\u00e7ek… Bu \u00fc\u00e7 ideye tek bir ideymi\u015fler gibi bakarsak, iyili\u011fin \u00f6z\u00fcn\u00fc kavrayabiliriz (Philebos, 20C, D ve 64D, 65A).<\/p>\n Mutlulu\u011fumuz, yukar\u0131daki \u0131\u015f\u0131\u011fa do\u011fru y\u00fckselmekle elde edilecektir: Bize en \u00e7ok s\u00f6z ge\u00e7iren ruh \u00e7e\u015fidimiz, akl\u0131m\u0131zd\u0131r. O, v\u00fccudumuzun tepesinde, bizi yery\u00fcz\u00fcnden, g\u00f6klerdeki soyda\u015flar\u0131m\u0131za do\u011fru y\u00fckselten ilkedir. \u00c7\u00fcnk\u00fc biz, topra\u011f\u0131n de\u011fil, g\u00f6\u011f\u00fcn bitkisiyiz. Bu y\u00fczdendir ki insan, kendini t\u00fcm\u00fcyle tutkular\u0131na verirse, b\u00fct\u00fcn g\u00fcc\u00fcyle isteklerini doyurmaya u\u011fra\u015f\u0131rsa d\u00fc\u015f\u00fcnceleri de \u00f6l\u00fcml\u00fc olur. Sadece \u00f6l\u00fcml\u00fc yan\u0131n\u0131 geli\u015ftirmi\u015f olaca\u011f\u0131ndan, kendisinde, \u00f6l\u00fcml\u00fc olandan ba\u015fka hi\u00e7bir \u015fey kalmaz. Oysa insan, kendini bilgeli\u011fe verir, \u00f6l\u00fcms\u00fcz d\u00fc\u015f\u00fcnceleri (\u00e7\u00fcnk\u00fc, \u00f6l\u00fcms\u00fcz olan sadece d\u00fc\u015f\u00fcncelerdir) izlemek yetisini geli\u015ftirirse, ger\u00e7e\u011fe ula\u015farak \u00f6l\u00fcms\u00fczl\u00fc\u011fe kat\u0131l\u0131r. Kendindeki y\u00fcceli\u011fi b\u00f6ylelikle korumu\u015f olan insan, mutlulu\u011fu elde eder.<\/p>\n Bir \u015feyi koruman\u0131n yolu tektir: O \u015feyi kendine yara\u015fan besinlerle, hareketlerle beslemek… \u0130\u00e7imizdeki y\u00fcceli\u011fe, \u00f6l\u00fcms\u00fczl\u00fc\u011fe uygun hareketler, evrenin d\u00fc\u015f\u00fcnceleriyle onun yuvarlak hareketleridir. Herkes kendini buna uydurmal\u0131. Bu da, d\u00fc\u015f\u00fcnenin d\u00fc\u015f\u00fcn\u00fclene, ilk \u00f6z\u00fcne uygun bir bi\u00e7imde, benzetilerek ba\u015far\u0131labilir (Timaios, 90A ve sonras\u0131).<\/p>\n Ya haz?<\/p>\n Ona b\u00fcsb\u00fct\u00fcn m\u00fc s\u0131rt\u0131m\u0131z\u0131 \u00e7evirmeliyiz? Platon bunu da tart\u0131\u015f\u0131yor: Philebos, hazz\u0131n, b\u00fct\u00fcn canl\u0131lar\u0131n ger\u00e7ek amac\u0131 oldu\u011funu savunuyor. Haz, canl\u0131 varl\u0131klar i\u00e7in bir iyiliktir, diyor. Oysa Sokrates, iyili\u011fin varl\u0131\u011f\u0131nda hazdan \u00e7ok bilgeli\u011fin pay\u0131 bulundu\u011funu s\u00f6ylemektedir. \u00d6nce \u015funu \u00e7\u00f6zmeliyiz. Protarkhos, ne haz ne de bilgelik, bir ba\u015flar\u0131na, herkesin \u00f6zledi\u011fi \u00fcst\u00fcn bir iyilik de\u011fildirler. \u015euras\u0131 bir ger\u00e7ektir ki, arad\u0131\u011f\u0131m\u0131z iyili\u011fi, hazla bilgeli\u011fin birbirlerine g\u00fczelce kar\u0131\u015ft\u0131\u011f\u0131 bir ya\u015fay\u0131\u015fta daha a\u00e7\u0131k g\u00f6rebiliriz. \u00d6n\u00fcm\u00fczde iki \u00e7e\u015fme var. Biri haz \u00e7e\u015fmesidir ki, bal ak\u0131t\u0131r. \u00d6b\u00fcr\u00fc bigelik \u00e7e\u015fmesidir ki, sert ama iyi edici bir suyu vard\u0131r. \u0130\u015fte, sular\u0131n\u0131, birbirlerine, elimizden geldi\u011fi kadar iyi kar\u0131\u015ft\u0131rmam\u0131z gereken iki \u00e7e\u015fme bunlard\u0131r sevgili Protarkhos (Philebos; 60A ve sonras\u0131).<\/p>\n \u00d6\u011e\u00dcTLER YETMEY\u0130NCE Platon, Devlet adl\u0131 \u00fcnl\u00fc yap\u0131t\u0131nda, \u00e7\u00f6mlek\u00e7i zengin olmamal\u0131, diyor, \u00e7\u00f6mlek\u00e7i zengin olursa \u00e7\u00f6mlek\u00e7ili\u011fi b\u0131rak\u0131r, \u00e7\u00f6mleksiz ne yapar\u0131z sonra?.. \u0130\u015fte Platon\u2019un devleti b\u00f6ylesine bir temele oturmaktad\u0131r ama\u00e7, \u00e7\u00f6mlek\u00e7iye \u00e7\u00f6mlek yapt\u0131rarak, hem \u00e7\u00f6mlek\u00e7inin, hem de toplumun mutlulu\u011funu sa\u011flamakt\u0131r.<\/p>\n Platon\u2019un \u00f6rnek devleti \u00fc\u00e7 s\u0131n\u0131ftan kurulmu\u015ftur: Yarg\u0131\u00e7lar, askerler, \u00e7\u00f6mlek\u00e7iler (\u00e7ift\u00e7iler, zanaatkarlar, e\u015fdeyi\u015fle halk)… Yarg\u0131\u00e7lar, devleti y\u00f6netip adaleti ger\u00e7ekle\u015ftireceklerdir. Askerler, devleti koruyacaklard\u0131r. \u00c7\u00f6mlek\u00e7iler de devleti besleyeceklerdir. M\u00fclkiyet, gere\u011fi gibi \u00e7\u00f6mlek yapabilsinler diye, sadece \u00e7\u00f6mlek\u00e7ilere tan\u0131nm\u0131\u015ft\u0131r. Yarg\u0131\u00e7larla askerlerin m\u00fclkiyet haklar\u0131 yoktur. Mal\u0131 olan ki\u015finin akl\u0131 mal\u0131nda olur, ne yarg\u0131\u00e7l\u0131k edebilir, ne de askerlik. Bu y\u00fczdendir ki yarg\u0131\u00e7larla askerler mal kayg\u0131s\u0131ndan kurtar\u0131lm\u0131\u015flard\u0131r. \u00c7\u00f6mlek\u00e7ilerinse ak\u0131llar\u0131n\u0131n mallar\u0131nda olmalar\u0131 gerekir, \u00e7\u00fcnk\u00fc b\u00f6ylelikle daha iyi \u00e7\u00f6mlek yaparlar. Yarg\u0131\u00e7larla askerler, k\u0131\u015flalarda odu\u011fu gibi, ortak sofralara oturup \u00e7\u00f6mlek\u00e7ilerin \u00fcr\u00fcnlerini yiyeceklerdir. Toplum, b\u00f6ylesine bir i\u015fb\u00f6l\u00fcm\u00fc i\u00e7indedir. Yarg\u0131\u00e7larla askerler, gere\u011fi gibi y\u00f6netip sava\u015fabilsinler diye, m\u00fczik ve jimnastikle e\u011fitilirler. Yarg\u0131\u00e7larla askerlere evlenip \u00e7olu\u011fa \u00e7ocu\u011fa kar\u0131\u015fmak, bir ba\u015fka deyi\u015fle aile kurmak da yasaklanm\u0131\u015ft\u0131r. Ailesi olan ki\u015finin akl\u0131 ailesinde olur, ne yarg\u0131\u00e7l\u0131k edebilir ne de askerlik.<\/p>\n \u00c7\u00f6mlek\u00e7ilerse aile kurmal\u0131d\u0131rlar, b\u00f6ylelikle, \u00e7oluk \u00e7ocuk elbirli\u011fiyle daha iyi \u00e7\u00f6mlek yaparlar. A\u015fk\u0131 devlet d\u00fczenleyecektir. \u0130lk iki s\u0131n\u0131fta isteyenin istedi\u011fiyle sevi\u015fmesi yasaklanm\u0131\u015ft\u0131r. Devlet, ku\u015faklar\u0131n sa\u011fl\u0131\u011f\u0131 bak\u0131m\u0131ndan \u00f6l\u00e7\u00fcp bi\u00e7erek, sevi\u015fmelerine izin verirse sevi\u015febileceklerdir. Sevi\u015fmek, ancak b\u00f6ylesine ko\u015fullarla, serbesttir. \u00c7ocuklar da, ilk iki s\u0131n\u0131fta, devletindir. Devlet, \u00e7ocuklar\u0131 al\u0131p b\u00fcy\u00fctecek, e\u011fitecek, \u00f6\u011fretecektir. \u0130lk iki s\u0131n\u0131f \u00e7\u00f6mlek\u00e7ilerin i\u015fine, \u00e7\u00f6mlek\u00e7iler de ilk iki s\u0131n\u0131f\u0131n i\u015fine asla kar\u0131\u015fmayacaklard\u0131r. Her s\u0131n\u0131f kendi i\u015fiyle u\u011fra\u015f\u0131p toplumunu mutlu k\u0131lacakt\u0131r.<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Platon\u2019un \u00f6rnek devletinde toplumculuk bir kuruntudan ba\u015fka bir \u015fey de\u011fildir. B\u00fcy\u00fck y\u00fck\u00fc \u00e7eken \u00fcretici s\u0131n\u0131f eski d\u00fczende s\u00fcr\u00fcp gitmektedir. \u0130lk iki s\u0131n\u0131fta sadece iki gelenekle sava\u015f\u0131lmaktad\u0131r: M\u00fclkiyet ve aile… \u00c7ocuklar\u0131n ana babalar\u0131yla ba\u011flar\u0131 kesinlikle kopar\u0131lm\u0131\u015ft\u0131r. Ne \u00e7ocuk anas\u0131n\u0131, ne baba o\u011flunu tan\u0131mayacakt\u0131r. \u00c7ocuklar, toplumun \u00e7ocuklar\u0131d\u0131rlar. B\u00f6ylece, h\u0131s\u0131ml\u0131k denilen ba\u011f da ortadan kalkm\u0131\u015f olaca\u011f\u0131ndan herkes birbirine karde\u015f (eski deyi\u015fle, birader ya da hem\u015fire) diyecektir. Bu sonu\u00e7la kutsal karde\u015flik de sa\u011flanm\u0131\u015f olacakt\u0131r. [sayfa 84] Bu ailelere da\u011f\u0131t\u0131lan topraklar\u0131n ger\u00e7ek m\u00fclkiyeti devletindir, onlara ge\u00e7ici m\u00fclkiyeti (hukuk deyimiyle, zilyetli\u011fi) verilmektedir. \u00c7\u00f6mlek\u00e7iler, e\u015fitli\u011fin bozulmamas\u0131 i\u00e7in, topraklar\u0131n\u0131 satamazlar. Peki, g\u00fcn ge\u00e7tik\u00e7e bu ailelerin say\u0131s\u0131 artarsa ne olacak? Yarg\u0131\u00e7lar, bu art\u0131\u015f\u0131 \u00f6nlemekle g\u00f6revlidirler, 5040 say\u0131s\u0131 bozulmamal\u0131d\u0131r. Yarg\u0131\u00e7lar gere\u011finden \u00e7ok \u00e7ocuk do\u011fumunu \u00f6nleyemezlerse, kutsal say\u0131y\u0131 bozacak olan kuru kalabal\u0131k s\u00f6m\u00fcrgelere s\u00fcr\u00fclmelidir. B\u00f6ylece, s\u00f6m\u00fcrgecili\u011fi de ileri s\u00fcrmekle toplumun yarar\u0131na ba\u015fka toplumlar\u0131n ezilmesini ye\u011fliyor Platon.<\/p>\n \u00c7\u00f6mlek\u00e7ilerin toplulu\u011funda, ge\u00e7ici de olsa m\u00fclkiyet bulundu\u011fu gibi, miras kurumu da vard\u0131r. Platon\u2019a g\u00f6re 5040 k\u00fc\u00e7\u00fck birli\u011fin bozulmamas\u0131 i\u00e7in miras en b\u00fcy\u00fck o\u011fula kalmaktad\u0131r. \u00d6teki \u00e7ocuklar\u0131n baba yurdunda hi\u00e7bir haklar\u0131 yoktur. Bu 5040 aile bir arada yemek yiyip, bir arada oturmak zorundad\u0131r. Herkes birbirini g\u00f6zetlemekle g\u00f6revlidir. Toplumun yarar\u0131na ayk\u0131r\u0131 bir davran\u0131\u015f ya da bir s\u00f6z sezen, hemen yarg\u0131\u00e7lara bildirecektir. Bu su\u00e7lama en \u00f6nemli yurtta\u015fl\u0131k \u00f6devidir. Yarg\u0131\u00e7lar m\u00fczik dinleyip askerler jimnastik yaparlarken \u00e7\u00f6mlek\u00e7iler de birbirlerini g\u00f6zetleyeceklerdir, E\u011fitimsel t\u00f6re (terbiye ahlaki) alan\u0131nda, onlara da bu d\u00fc\u015fmektedir. Platon, her t\u00fcrl\u00fc yeniliklere de d\u00fc\u015fmand\u0131r. M\u0131s\u0131rl\u0131lar\u0131n, bir resmin nas\u0131l \u00e7izilece\u011fine kadar, her \u015feyi kuralla\u015ft\u0131rmalar\u0131n\u0131 be\u011fenmektedir. Yenilikler, toplumun sa\u011flam d\u00fczenini bozarlar. Bu y\u00fczden \u00f6rnek devletin kap\u0131lar\u0131 her t\u00fcrl\u00fc yeniliklere kapal\u0131 kalmal\u0131d\u0131r. Yenilikler gen\u00e7lerden t\u00fcrerler. Bu y\u00fczden ya\u015fl\u0131lar gen\u00e7leri s\u00fcrekli bir bask\u0131 alt\u0131nda tutmal\u0131d\u0131rlar. K\u00f6t\u00fc m\u00fczik, k\u00f6t\u00fc \u015fiir yasakt\u0131r. Bir m\u00fczi\u011fin, bir \u015fiirin k\u00f6t\u00fc olup olmad\u0131\u011f\u0131na yarg\u0131\u00e7lar karar verir. Onlar\u0131n izni olmadan hi\u00e7bir m\u00fczik \u00e7al\u0131namaz, hi\u00e7bir \u015fiir okunamaz. Platon, Devlet adl\u0131 yap\u0131t\u0131nda Sokrates\u2019i \u015f\u00f6yle konu\u015fturmaktad\u0131r: Bana kal\u0131rsa Adeimantos, mutluluk toplum i\u00e7indir. Biz devletimizi b\u00fct\u00fcn topluma mutluluk sa\u011flas\u0131n diye kuruyoruz. Yoksa, bir s\u0131n\u0131f, \u00f6tekilerden daha mutlu olsun diye de\u011fil. \u00c7\u00fcnk\u00fc, kurdu\u011fumuz devlette do\u011frulu\u011fu, k\u00f6t\u00fc y\u00f6netilen devletlerdeyse e\u011frili\u011fi bulmaktay\u0131z. Yurt, ba\u015ftan ba\u015fa mutlu olacak. Bir heykeli boyarken biri \u00e7\u0131kar da, v\u00fccudun en g\u00fczel yerlerine en g\u00fczel renkleri koymad\u0131\u011f\u0131m\u0131z\u0131, \u00f6rne\u011fin y\u00fcz\u00fcn en g\u00fczel [sayfa 85] yeri olan g\u00f6zleri ni\u00e7in erguvana de\u011fil de karaya boyad\u0131\u011f\u0131m\u0131z\u0131 sorarsa, ona diyebiliriz ki, ne tuhaf adams\u0131n, sence g\u00fczele boyamak i\u00e7in g\u00f6z\u00fc g\u00f6z olmaktan \u00e7\u0131karmak m\u0131 gerek? Sen heykelin b\u00fct\u00fcn\u00fcyle g\u00fczel olmas\u0131na bak, b\u00fct\u00fcn\u00fcn g\u00fczelli\u011fi i\u00e7in g\u00f6zlerin kara olmas\u0131 gerekiyordu. Koruyucular i\u00e7in de, b\u00f6ylece, onlar\u0131 koruyucu olmaktan \u00e7\u0131kartacak bir mutluluk gerekmez.<\/p>\n \u00c7ift\u00e7ilere de bayraml\u0131klar giydirip, alt\u0131nlar tak\u0131p, topra\u011f\u0131 ister i\u015fleyin ister i\u015flemeyin; \u00e7\u00f6mlek\u00e7ilere de ocak ba\u015f\u0131nda yan gelip kadeh toku\u015fturun, arada bir de tezgaha ge\u00e7ip diledi\u011finiz kadar \u00e7\u00f6mlek yap\u0131n m\u0131 diyeceksin? B\u00fct\u00fcn yurdun mutlu olmas\u0131 i\u00e7in koruyucunun koruyuculu\u011funu, \u00e7\u00f6mlek\u00e7inin de \u00e7\u00f6mlek\u00e7ili\u011fini gere\u011fi gibi yapmas\u0131 gerekir. Biz, toplum i\u00e7in ger\u00e7ek koruyucular, ona hi\u00e7bir k\u00f6t\u00fcl\u00fck etmeyecek koruyucular istiyoruz. Toplum i\u00e7in koruyucular ararken g\u00f6zetti\u011fimiz nedir? Bu koruyuculara en b\u00fcy\u00fck mutlulu\u011fu sa\u011flamak m\u0131, yoksa b\u00fct\u00fcn yurdu g\u00f6z \u00f6n\u00fcnde tutup herkesin mutlulu\u011funu sa\u011flamak m\u0131? Evet, koruyucularla yard\u0131mc\u0131lar\u0131 kurdu\u011fumuz d\u00fczene bak\u0131yorlar m\u0131, hem kendilerini, hem ba\u015fkalar\u0131n\u0131 g\u00f6revlerinde usta olmaya zorluyorlar m\u0131? B\u00f6ylece de b\u00fct\u00fcn yurt geli\u015fip en iyi y\u00f6netime kavu\u015funca her s\u0131n\u0131f do\u011fan\u0131n verdi\u011fi mutluluk pay\u0131n\u0131 alabiliyor mu? \u0130\u015fte as\u0131l buna bakmal\u0131 Adeimantos… (Devlet, d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm, 419-421).<\/p>\n Platon\u2019un \u00f6rnek devletinde, yarg\u0131\u00e7larla sava\u015f\u00e7\u0131lar\u0131n jimnastikle m\u00fczik mutluluklar\u0131na kar\u015f\u0131, \u00e7\u00f6mlek\u00e7iler de, evrensel mutluluktan; sadece iyi y\u00f6netilmek mutlulu\u011fu paylar\u0131n\u0131 almaktad\u0131rlar.<\/p>\n Y\u00fczy\u0131llarca sonra Thomas Morus\u2019\u00fcn B\u00fcy\u00fck Britanya adas\u0131nda d\u00fc\u015fleyece\u011fi hi\u00e7bir yerde olmayan, e\u015fdeyi\u015fle hayal \u00fcr\u00fcn\u00fc olan anlam\u0131ndaki \u00fctopya\u2019n\u0131n ilk \u00f6rne\u011fi Platon\u2019un Devlet\u2019idir.<\/p>\n \u0130nsanlar, bilimsel prati\u011fin denetinden yoksun ba\u015f\u0131bo\u015f d\u00fc\u015f\u00fcnceleriyle hayal kurmakta yar\u0131\u015f\u0131yorlar.<\/p>\n HER \u0130\u015eE YARAYAN ERDEM Sokrates\u2019in bulundu\u011fu bir toplulukta s\u00f6z\u00fcn d\u00f6n\u00fcp dola\u015f\u0131p do\u011fruluk \u00fcst\u00fcne \u00e7ekilmemesi olacak i\u015f de\u011fildir. Sokrates, konu\u015fman\u0131n dizginlerini, hemen, g\u00fc\u00e7l\u00fc avu\u00e7lar\u0131na al\u0131veren soylu bir ki\u015filiktir. Sofist \u00f6\u011fretmen Thrasymakhos\u2019u k\u0131zd\u0131ran da bu olsa gerek. Platon\u2019un kaleminden Sokrates\u2019in deyi\u015fine g\u00f6re, “biz b\u00f6yle konu\u015furken Thrasymakhos birka\u00e7 kez s\u00f6ze kar\u0131\u015facak olmu\u015ftu. Yan\u0131ndakiler, konu\u015fmam\u0131z\u0131 sonuna kadar dinlemek istediklerinden, [sayfa 86] b\u0131rakmam\u0131\u015flard\u0131 onu. Ben konu\u015fmaya ara verince tutamad\u0131 kendini. Bir vah\u015fi hayvan\u0131n sinsili\u011fiyle toparlan\u0131p, par\u00e7alayacakm\u0131\u015f gibi sald\u0131rd\u0131 \u00fczerime”.<\/p>\n Thrasymakhos\u2019a g\u00f6re erdem, g\u00fc\u00e7l\u00fcn\u00fcn i\u015fine gelendir. Toplumu g\u00fc\u00e7l\u00fclerin y\u00f6netmesi do\u011fa kurallar\u0131na uygundur. Hak dedi\u011fimiz \u015fey, zor kullanmaktan do\u011fmu\u015ftur. Hakl\u0131yla haks\u0131z\u0131 kanunlar ay\u0131r\u0131r, kanunlar\u0131 yapanlarsa g\u00fc\u00e7l\u00fclerdir. Nelerin yasak olup, nelerin yasak olmad\u0131\u011f\u0131n\u0131 zor kullanan g\u00fc\u00e7l\u00fcler buyurur. G\u00fc\u00e7l\u00fcn\u00fcn \u00f6l\u00e7\u00fcs\u00fc sadece kendi \u00e7\u0131kar\u0131d\u0131r. G\u00fc\u00e7l\u00fcn\u00fcn \u00e7\u0131kar\u0131, uygarl\u0131\u011fa eri\u015fmemi\u015f toplumlarda yumruk g\u00fcc\u00fcyle, uygar toplumlarda kanun g\u00fcc\u00fcyle sa\u011flan\u0131r. Bu iki g\u00fc\u00e7 aras\u0131nda hi\u00e7bir ayr\u0131l\u0131k yoktur. Her d\u00fczen, g\u00fc\u00e7l\u00fcn\u00fcn i\u015fine geldi\u011fi gibi kurulur. Tek ger\u00e7ek, g\u00fc\u00e7l\u00fc olmakt\u0131r. \u015eu var ki, t\u00f6re \u00e7enebazlar\u0131n\u0131n yan\u0131ld\u0131\u011f\u0131 yerlerde, haks\u0131zl\u0131\u011f\u0131 ya b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ba\u015farmak ya da gizlice yapmak gerekir. Ay\u0131planan haks\u0131zl\u0131klar k\u00fc\u00e7\u00fck ya da hemen s\u0131r\u0131t\u0131veren haks\u0131zl\u0131klard\u0131r.<\/p>\n Toplumlar, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ba\u015far\u0131lar\u0131 haks\u0131zl\u0131klar\u0131 alk\u0131\u015flarlar. Haks\u0131zl\u0131k etmek, ba\u015far\u0131 sa\u011flar, kazan\u00e7 sa\u011flar. Bunun i\u00e7in de haks\u0131zl\u0131k etmek, iyidir. Sana kal\u0131rsa \u00e7obanlar, koyunlarla \u00f6k\u00fczleri, efendilerinin ve kendilerinin yarar\u0131na de\u011fil, koyunlarla \u00f6k\u00fczlerin yarar\u0131na beslerler. Sence, kentlerin ba\u015f\u0131ndaki y\u00f6netmenlerin de, s\u00fcr\u00fclerin ba\u015f\u0131ndaki \u00e7obanlar gibi, gece g\u00fcnd\u00fcz d\u00fc\u015f\u00fcnd\u00fckleri kendi i\u015flerine gelen de\u011fildir. Sen, do\u011fruyla do\u011frulu\u011fu, e\u011friyle, e\u011frili\u011fi anlamaktan \u00e7ok uzaks\u0131n, bunu bilmiyorsun; Do\u011frulukla do\u011fru, asl\u0131nda bir ba\u015fkas\u0131 i\u00e7in yararl\u0131 olan, g\u00fc\u00e7l\u00fcn\u00fcn, y\u00f6netenin i\u015fine yarayan \u015feydir; g\u00fc\u00e7s\u00fcz\u00fcn, y\u00f6netilenin de zarar\u0131nad\u0131r. E\u011frilikse tam tersine. G\u00fc\u00e7l\u00fc, \u00fcst\u00fcn olduklar\u0131 i\u00e7in y\u00f6neticiler i\u015flerine geleni yaparlar. Sen saf bir adams\u0131n koca Sokrates. \u015eunu anlamal\u0131s\u0131n ki, do\u011fru adam, her i\u015fte, do\u011fru olmayan\u0131n kar\u015f\u0131s\u0131nda zararl\u0131 \u00e7\u0131kar.<\/p>\n Bir do\u011fruyla bir e\u011fri ortak olsa, bu ortakl\u0131\u011f\u0131n sonunda, zararda olan hep do\u011frudur. Do\u011fru adam \u00e7ok, e\u011fri adam az vergi verir. Almaya gelince i\u015f tersinedir. Do\u011fru adam az, e\u011fri adam \u00e7ok al\u0131r. Bir e\u011friyle bir do\u011fru y\u00f6netimin ba\u015f\u0131na ge\u00e7tiler mi, do\u011fru, kendini i\u015fe verece\u011finden evine bile bakamaz olur. Do\u011frulu\u011fu onun devlet mal\u0131ndan faydalanmas\u0131na engeldir. \u00dcstelik de, hep do\u011fru kalmak y\u00fcz\u00fcnden, h\u0131s\u0131mlar\u0131n\u0131 g\u00fccendirir. Sen e\u011friyi g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcnde tut ki, do\u011fru olmaman\u0131n insana neler kazand\u0131raca\u011f\u0131n\u0131 anlayas\u0131n. Bunun da en k\u0131sa yolu, e\u011frili\u011fi sonuna kadar g\u00f6t\u00fcrmektir. \u00d6yle bir e\u011frilik d\u00fc\u015f\u00fcn ki, onu yapan\u0131 mutluluklara ula\u015ft\u0131r\u0131yor. G\u00f6rd\u00fc\u011f\u00fc haks\u0131zl\u0131\u011fa ra\u011fmen onu yapmayan\u0131 sefil, peri\u015fan ediyor. \u0130\u015fte, b\u00f6ylece sonuna varan bir e\u011frilik, zorbal\u0131k dedi\u011fimiz d\u00fczenin ta kendisi olur. Zorba, ba\u015fkalar\u0131n\u0131n mallar\u0131n\u0131 azar azar de\u011fil, zorla, toptan al\u0131r; bu mallar ister tanr\u0131lar\u0131n olsun, ister devletin. Oysa ki, onun yapt\u0131\u011f\u0131n\u0131 yapan bir k\u00fc\u00e7\u00fck adam ceza g\u00f6r\u00fcp rezil olurdu. O k\u00fc\u00e7\u00fck adama h\u0131rs\u0131z denir, soyguncu denir, ya\u011fmac\u0131 denir ama yurtta\u015flar\u0131n\u0131n mallar\u0131na el s\u00fcrmekle kalmay\u0131p onlar\u0131 k\u00f6leli\u011fe de s\u00fcr\u00fckleyen kimseye [sayfa 87] bu adlar verilmez. Yaln\u0131z kendi yurtta\u015flar\u0131 de\u011fil, e\u011frili\u011fi sonuna kadar vard\u0131ran bu adam\u0131 bilen herkes, ona, murad\u0131na ermi\u015f mutlu bir adam diyecektir. \u0130nsanlar e\u011frili\u011fi, e\u011frilik yapmak korkusundan de\u011fil, e\u011frili\u011fe u\u011framak korkusundan ay\u0131plarlar. G\u00f6r\u00fcyorsun ya Sokrates, sonuna varan bir e\u011frilik bir adama b\u00f6ylece do\u011fruluktan daha \u00e7ok yara\u015f\u0131r. E\u011fri adam bu y\u00fczden daha g\u00fc\u00e7l\u00fc, daha efendi olur. Ba\u015fta da s\u00f6yledi\u011fim gibi, do\u011fruluk, g\u00fc\u00e7l\u00fcn\u00fcn i\u015fine gelendir; e\u011frilikse, kendimize yararl\u0131 olan, kendi i\u015fimize gelendir.<\/p>\n Platon\u2019un Gorgias adl\u0131 kitab\u0131nda kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z Kallikles de, ters a\u00e7\u0131dan, ayn\u0131 d\u00fc\u015f\u00fcnceyi savunuyor. Kallikles\u2019e g\u00f6re erdem, g\u00fc\u00e7s\u00fcz\u00fcn i\u015fine gelendir. \u00c7\u00fcnk\u00fc, hakl\u0131yla, haks\u0131z\u0131 ay\u0131ran kanunlar \u00e7o\u011funlu\u011fun, g\u00fc\u00e7s\u00fczlerin yap\u0131t\u0131d\u0131rlar. G\u00fc\u00e7s\u00fczler, g\u00fc\u00e7l\u00fclerden korktuklar\u0131 i\u00e7in, kanunlar yapm\u0131\u015flar, kendilerini korumaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Tek gerek, g\u00fc\u00e7l\u00fc olmakt\u0131r. Erdemsizlik do\u011fald\u0131r, do\u011faya uygundur. G\u00fc\u00e7l\u00fc elbette ezecek, vuracak, kazanacakt\u0131r. Bu t\u00fcrl\u00fc davran\u0131\u015f, onun g\u00fcc\u00fcn\u00fcn hakk\u0131d\u0131r. G\u00fc\u00e7s\u00fczler, ki \u00e7o\u011funluktad\u0131rlar, daha k\u00fc\u00e7\u00fck ya\u015ftan ba\u015flayarak -aslan e\u011fitiminde yap\u0131ld\u0131\u011f\u0131 gibi- birtak\u0131m bo\u015f lak\u0131rd\u0131lar, erdem b\u00fcy\u00fclemeleriyle g\u00fc\u00e7l\u00fcleri k\u00f6leli\u011fe al\u0131\u015ft\u0131r\u0131rlar. Ba\u015fka bir yapabilecekleri yoktur zavall\u0131lar\u0131n, elbette kurnazl\u0131klar\u0131n\u0131 kullanacaklard\u0131r. G\u00fcce kar\u015f\u0131 kurnazl\u0131k da do\u011fal bir davran\u0131\u015ft\u0131r. G\u00fc\u00e7s\u00fczler, hakl\u0131yla haks\u0131z\u0131, kendi \u00e7\u0131karlar\u0131 bak\u0131m\u0131ndan belirlerler. Bundan \u00f6t\u00fcr\u00fc de \u00e7ok elde etmek, haks\u0131zl\u0131k etmek diye tan\u0131mlan\u0131r. Oysa do\u011fa, e\u015fitlik tan\u0131maz. Do\u011fada e\u015fitlik diye bir \u015fey yoktur. Bitkilere, hayvanlara bak\u0131n\u0131z. Olu\u015fum, g\u00fc\u00e7l\u00fclerin g\u00fc\u00e7s\u00fczleri yok etmesiyle geli\u015fir. Nitekim insanlar aras\u0131nda da ger\u00e7ekten g\u00fc\u00e7l\u00fcler \u00e7\u0131kar bu yalanlar\u0131 silkip atarak do\u011faya ayk\u0131r\u0131 kanunlar\u0131 \u00e7i\u011fnerler. \u00d6nce, bir u\u015faktan ba\u015fka bir \u015fey olmayan bu kimse, art\u0131k, efendimizdir. Daha fazla kazanacak, daha mutlu olacakt\u0131r, \u00e7\u00fcnk\u00fc daha iyidir. Hakl\u0131yla haks\u0131z \u00fcst\u00fcne belirtilmi\u015f b\u00fct\u00fcn lak\u0131rd\u0131lardan b\u00fcsb\u00fct\u00fcn ba\u015fka, ayr\u0131 bir anlamda daha iyidir. \u00c7\u00fcnk\u00fc do\u011faya uygundur.<\/p>\n THEOS VE THEOR\u0130A \u00d6yle ki, onun en k\u00fc\u00e7\u00fck bir s\u00f6z\u00fcn\u00fc yads\u0131maya kalkan bu davran\u0131\u015f\u0131n\u0131 hayat\u0131yla \u00f6demi\u015ftir. Onun yap\u0131tlar\u0131n\u0131n tan\u0131kl\u0131\u011f\u0131, herhangi bir sav\u0131n tan\u0131tlanm\u0131\u015f say\u0131lmas\u0131 i\u00e7in yeter say\u0131lm\u0131\u015ft\u0131r. Bu uzun tarih s\u00fcresince, ger\u00e7ek demek, onun s\u00f6yledi\u011fi ve yazd\u0131\u011f\u0131 demektir. [sayfa 88] “Filozof” deyince o, “okul” deyince onun \u00f6\u011fretisi, “bilim” deyince onun sistemi anla\u015f\u0131lm\u0131\u015ft\u0131r. Araplar onu, “ilk \u00f6\u011fretmen” saym\u0131\u015flard\u0131r. \u00c7a\u011f\u0131n\u0131n olanaklar\u0131 i\u00e7inde pek derin ve geni\u015f bir kavray\u0131\u015fla ilgilenmedi\u011fi hemen hi\u00e7bir bilim yoktur. “\u00d6zde\u011fin bulunmad\u0131\u011f\u0131 yerde uzay ve zaman da olamaz” d\u00fc\u015f\u00fcncesinde XX. y\u00fczy\u0131l\u0131n b\u00fcy\u00fck fizik dehas\u0131 Einstein\u2019la birle\u015fmektedir. G\u00fcn\u00fcm\u00fcz Gestalt ruhbilimi onun bi\u00e7imcili\u011fine dayan\u0131yor. G\u00fcn\u00fcm\u00fcz tanr\u0131bilimi hala ona dayanarak ayakta durmaya \u00e7al\u0131\u015f\u0131yor. Khalkidike\u2019deki Stageira (Selanik dolaylar\u0131nda) kasabas\u0131nda do\u011fmu\u015f, babas\u0131 Nikomakhos, Makedonya Kral\u0131 Amyntas\u2019\u0131n \u00f6zel hekimiymi\u015f. On \u00fc\u00e7 ya\u015f\u0131nda Atina\u2019ya, Platon\u2019un \u00fcnl\u00fc Akademia\u2019s\u0131na \u00f6\u011frenci olarak g\u00f6nderilmi\u015f. Platon\u2019un \u00f6l\u00fcm\u00fcne kadar tam yirmi y\u0131l orada okumu\u015f. Platon\u2019un \u00f6l\u00fcm\u00fcnden sonra Makedonya Kral\u0131 Filip, o\u011flu k\u00fc\u00e7\u00fck \u0130skender\u2019e \u00f6\u011fretmen olmas\u0131 i\u00e7in onu Makedonya\u2019ya ald\u0131rtm\u0131\u015f. O zaman \u00f6\u011fretmenimiz otuz \u00fc\u00e7 ya\u015f\u0131ndad\u0131r. \u0130skender kral olduktan sonra Aristoteles yeniden Atina\u2019ya d\u00f6necek ve pek g\u00fc\u00e7l\u00fc bir himaye alt\u0131nda \u0130skender\u2019in \u00f6l\u00fcm\u00fcne kadar hi\u00e7bir bask\u0131dan korkmaks\u0131z\u0131n bilimsel \u00e7al\u0131\u015fmalar\u0131na ba\u015flayacakt\u0131r. \u015eimdi k\u0131rk alt\u0131 ya\u015f\u0131ndad\u0131r ve daha on \u00fc\u00e7 y\u0131ll\u0131k bir ya\u015fam\u0131 vard\u0131r.<\/p>\n Atina\u2019da, Lykeion bah\u00e7esinde okulunu kuruyor ve eskiden \u00f6\u011frencisi oldu\u011fu \u00fcnl\u00fc Akademia\u2019n\u0131n kar\u015f\u0131s\u0131na yepyeni bir g\u00fc\u00e7le \u00e7\u0131k\u0131yor (\u0130.\u00d6. 334). Derslerini bah\u00e7enin g\u00f6lgeli yollar\u0131nda gezinerek verdi\u011finden, \u00f6\u011fretisine gezimcilik ad\u0131 verilecek. Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin bilmedi\u011fi yepyeni bilimler kuruyor: Mant\u0131k, gramer, geologia, botanik, anatomia, psychologia, rhetorika, politika… B\u00fcy\u00fck \u0130skender\u2019in d\u00fcnyay\u0131 titreten pek g\u00fc\u00e7l\u00fc himayesi alt\u0131nda, para s\u0131k\u0131nt\u0131s\u0131 bilmeden bilimsel bir ya\u015fam i\u00e7in \u00e7ok mutlu ko\u015fullar i\u00e7inde \u00e7al\u0131\u015fmaktad\u0131r. B\u00fcy\u00fck \u0130skender\u2019in \u00f6l\u00fcm\u00fcnden sonra, o g\u00fcne kadar pusuda bekleyen gerici g\u00fc\u00e7ler hemen inlerinden \u00e7\u0131k\u0131yorlar ve onu dinsizlikle (klasik su\u00e7) su\u00e7land\u0131r\u0131yorlar. Aristoteles, Atina\u2019dan ka\u00e7mak zorunda kal\u0131yor ve bir y\u0131l sonra da s\u0131\u011f\u0131nd\u0131\u011f\u0131 Euboia Khalkis\u2019te \u00f6l\u00fcyor. \u0130nsanl\u0131k, ilk\u00e7a\u011flar\u0131nda rastlamad\u0131\u011f\u0131 ve pek uzun bir s\u00fcre daha rastlayamayaca\u011f\u0131 e\u015fsiz bir bilgini b\u00f6ylece yitirmi\u015f olmaktad\u0131r. Ne var ki dinsizlikle su\u00e7land\u0131r\u0131lan bu bilgin, din kurumunu iki bin y\u0131l s\u00fcreyle ayakta tutacakt\u0131r.<\/p>\n Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinde Aristoteles, \u00e7a\u011fda\u015f anlam\u0131yla ilk bilgindir. Kendisinden \u00f6nceki b\u00fct\u00fcn bilgileri toplam\u0131\u015f, i\u00e7 i\u00e7e ge\u00e7mi\u015f olanlar\u0131 birbirinden ay\u0131rm\u0131\u015f, s\u0131n\u0131fland\u0131rm\u0131\u015f, ele\u015ftirmi\u015f ve b\u00fct\u00fcnlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00d6zellikle, sonradan Metafizik ad\u0131 verilen Prote Fitosofia (\u0130lk Felsefe) adl\u0131 yap\u0131t\u0131 Thales\u2019ten kendisine kadar gelen felsefe tarihinin \u00e7ok ba\u015far\u0131l\u0131 bir \u00f6zetidir ve en g\u00fcvenilir kayna\u011f\u0131d\u0131r. Toplad\u0131\u011f\u0131 bilgilerin do\u011fruluklar\u0131n\u0131 \u00f6l\u00e7mek i\u00e7in bilimsel bir d\u00fc\u015f\u00fcnme y\u00f6ntemi aram\u0131\u015f ve do\u011fru d\u00fc\u015f\u00fcnmenin kurallar\u0131n\u0131 b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla saptamaya \u00e7al\u0131\u015farak bunlara Yunanca alet (do\u011fru d\u00fc\u015f\u00fcnmenin aletleri) anlam\u0131na gelen organon ad\u0131n\u0131 vermi\u015ftir. Aristoteles\u2019in bu do\u011fru d\u00fc\u015f\u00fcnme kurallar\u0131\u2019na sonradan mant\u0131k ad\u0131 verilmi\u015ftir. Formel ya da bi\u00e7imsel mant\u0131k (Os. suri mant\u0131k) ad\u0131 verilen mant\u0131k, Aristoteles\u2019in saptad\u0131\u011f\u0131 bu kurallard\u0131r. Gen\u00e7 Aristoteles hen\u00fcz Akademia\u2019da bir Platon \u00f6\u011frencisiyken kendisine kadar gelen d\u00fc\u015f\u00fcnme\u2019de \u00fc\u00e7 bak\u0131\u015f (Yu. theoria) bulunuyordu: \u0130nsan\u0131n g\u00f6r\u00fcnene bak\u0131\u015f\u0131 (do\u011fa), insan\u0131n kendisine bak\u0131\u015f\u0131 (insan), insan\u0131n g\u00f6r\u00fcnmeyene bak\u0131\u015f\u0131 (do\u011fa\u00fcst\u00fc)…<\/p>\n D\u00fc\u015f\u00fcn\u00fcr Aristoteles y\u00f6ntemsel aletler bularak bu ilkel bak\u0131\u015f\u2019\u0131 do\u011fru bak\u0131\u015f\u2019a \u00e7evirmek istedi: G\u00f6r\u00fcnmeyenden g\u00f6r\u00fcnene bakmak (t\u00fcmdengelim “do\u011frulama”) ve g\u00f6r\u00fcnenden g\u00f6r\u00fcnmeyene bakmak (t\u00fcmevar\u0131m “ara\u015ft\u0131rma”)… Ne var ki, bu do\u011fru bak\u0131\u015f\u2019\u0131 ger\u00e7ekle\u015ftirmek i\u00e7in d\u00fc\u015f\u00fcnme\u2019nin bilim\u2019den yararlanmas\u0131, e\u015fdeyi\u015fle d\u00fc\u015f\u00fcnce do\u011fa bilim diyalekti\u011fi, gerekiyordu. O \u00e7a\u011f\u0131n bilimleriyse d\u00fc\u015f\u00fcnmenin pek gerisindeydiler. Bu y\u00fczdendir ki d\u00fc\u015f\u00fcn\u00fcr Aristoteles, d\u00fc\u015f\u00fcnme\u2019sine kar\u015f\u0131l\u0131k verecek bilim\u2019i de kendisi yapmak zorundayd\u0131. Fizik ve fizyolojiden meteorolojiye ve ekonomiye kadar \u00e7e\u015fitli bilim alanlar\u0131ndaki, \u00e7a\u011f\u0131n\u0131n \u00f6l\u00e7\u00fclerine g\u00f6re pek geni\u015f, bilimsel \u00e7abalar\u0131n\u0131n nedeni budur. Physika ad\u0131 alt\u0131nda toplanan Fisike Akrobasis, Peri Uranu, Peri Geneseos Khai Fthoras ve ayr\u0131ca Peri ta Zoa Historia, Peri Psikhes vb. adl\u0131 yap\u0131tlar\u0131 bu \u00e7aban\u0131n \u00fcr\u00fcn\u00fcd\u00fcr: Bu bilimsel \u00e7al\u0131\u015fmalardan ve bu \u00e7al\u0131\u015fmalar s\u0131ras\u0131nda ilk felsefe (Yu. prote filosofia) do\u011fdu.<\/p>\n Art\u0131k, \u00e7a\u011f\u0131yla zorunlu imkanlar i\u00e7inde, geleneksel b\u00fcy\u00fck soruya kar\u015f\u0131l\u0131k aranacakt\u0131r: \u0130lk nedir?.. \u0130lk neden, en son ve en geli\u015fmi\u015f d\u00fc\u015f\u00fcnce olarak, Platon\u2019un idea\u2019s\u0131 olamaz. \u00c7\u00fcnk\u00fc idea, g\u00f6r\u00fcnen say\u0131s\u0131z ger\u00e7ek bi\u00e7im\u2019lerinin -Platon\u2019un sand\u0131\u011f\u0131 gibi d\u0131\u015f\u0131nda de\u011fil- i\u00e7indedir ve o bi\u00e7imlerden soyularak, e\u015fdeyi\u015fle i\u00e7lerinden \u00e7\u0131kar\u0131larak elde edilmi\u015ftir. Kald\u0131 ki Platon bu idea\u2019lara nesnelerin \u00f6z\u00fc demektedir, \u00f6yleyse \u00f6z nas\u0131l bi\u00e7imsel nesne\u2019den ayr\u0131 ve onun d\u0131\u015f\u0131nda olabilir? \u00d6z\u2019s\u00fcz bi\u00e7im ve bi\u00e7im\u2019siz \u00f6z olamaz. Platon\u2019un yan\u0131lg\u0131s\u0131 ger\u00e7ek varl\u0131k\u2019\u0131, ger\u00e7ek bi\u00e7imsel varl\u0131k\u2019lardan ay\u0131rd\u0131\u011f\u0131 \u00f6z\u2019de g\u00f6rmesidir. \u00d6yleyse g\u00f6r\u00fcnenden g\u00f6r\u00fcnmeyene bak\u0131p (t\u00fcmevar\u0131m, Yu. epagoge) ara\u015ft\u0131rmal\u0131y\u0131z, ama buldu\u011fumuzu da g\u00f6r\u00fcnmeyenden g\u00f6r\u00fcnene bak\u0131p (t\u00fcmdengelim, Yu. apagoge) do\u011frulamal\u0131y\u0131z.<\/p>\n T\u00fcmevar\u0131mla ara\u015ft\u0131r\u0131p idea\u2019y\u0131 buluyoruz, \u015fimdi onu t\u00fcmdengelimle do\u011fru yerine oturtmal\u0131y\u0131z.. \u0130dea (soyut kavram) bir t\u00f6z\u2019d\u00fcr (Os. cevher), oysa her t\u00f6z i\u00e7sel bir \u00f6z\u2019d\u00fcr. B\u00f6ylesine bir \u00f6z elbette \u00f6zdek (Os. madde) olamaz (antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin zorunlu yan\u0131lmas\u0131). Bu \u00f6z (Yu. ousia; Aristoteles bunu t\u00f6z anlam\u0131nda ve idea terimi yerine kullanmaktad\u0131r), bi\u00e7im\u2019lenerek (Yu. eidos; Aristoteles bunu nesnenin niteliklerinin t\u00fcm\u00fc anlam\u0131nda kullanmaktad\u0131r) ger\u00e7ekle\u015fiyor. Nesnenin g\u00f6r\u00fcn\u00fcm\u00fc olan bi\u00e7im de \u00f6zdek de\u011fildir. \u0130lk \u00f6zdek (Yu. prote hyle) bi\u00e7im\u2019sizdir, sadece bir g\u00fc\u00e7\u2019t\u00fcr (Yu. dynamis; Aristoteles bunu imkan anlam\u0131na kulan\u0131yor) onu edim\u2019e (Yu. energheia. Aristoteles bunu ger\u00e7ek anlam\u0131nda kullan\u0131yor) ge\u00e7irip ger\u00e7ekle\u015ftiren bi\u00e7im\u2019dir. \u00d6yleyse bu olu\u015f\u2019u (Yu. genesis) ger\u00e7ek\u2019le\u015ftiren (Yu. energheia) devim\u2019in (Os. hareket, Yu. kinesis) g\u00fcd\u00fcc\u00fcs\u00fc nedir?<\/p>\n Aristoteles burada \u00e7a\u011flar\u0131 a\u015fan e\u015fsiz bir sezi\u015fle \u00e7ok parlak bir kavram ortaya at\u0131yor: Entelekheia (nedeni kendisinde bulunan)… Ne yaz\u0131k ki bu kavram\u0131 olur olmaz yerlerde bo\u015fu bo\u015funa -\u00f6rne\u011fin, Demokritos\u2019un dehas\u0131n\u0131 g\u00f6steren t\u00fcm\u00fcyle do\u011fru “niceliklerle olu\u015fan nitelikler” ilkesine kar\u015f\u0131 \u00e7\u0131kmak i\u00e7in- harc\u0131yor, tam derinle\u015ftirilmesi gereken yerde derinle\u015ftirmiyor ve gene o soyut eidos\u2019una (bi\u00e7im) d\u00f6n\u00fcyor. Art\u0131k amac\u0131, t\u00fcm\u00fcyle bir ara\u015ft\u0131rma, t\u00fcmevar\u0131md\u0131r. \u00d6ylesine bir t\u00fcmevar\u0131m ki alabildi\u011fine bombo\u015f bir alanda g\u00f6klere do\u011fru y\u00fckselecek ve, bir daha t\u00fcmdengelimle denetlenmeyecektir. Ne var ki, \u00e7a\u011f\u0131n\u0131n bilimsel zorunlu\u011fu i\u00e7inde, Aristoteles\u2019in hayranl\u0131k verici b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc belirtmeye bu kadar\u0131 da yetmektedir.<\/p>\n Son \u00e7\u00f6z\u00fcmlemede, Aristoteles\u2019in elinde g\u00f6r\u00fcnen ger\u00e7ek\u2019i a\u00e7\u0131klamak i\u00e7in iki kavram kalm\u0131\u015ft\u0131r: Hyle (madde) ve eidos (bi\u00e7im)… Bi\u00e7imsiz olan \u00f6zdek, bi\u00e7imle ger\u00e7ekle\u015fmektedir; e\u015fdeyi\u015fle bi\u00e7imsiz olan kuma\u015f bi\u00e7imlenerek pantolon, ceket, perde, masa \u00f6rt\u00fcs\u00fc [sayfa 90] olacakt\u0131r. \u0130lk neden bunlar m\u0131d\u0131r?.. Bir bak\u0131ma bunlar ilk nedene pek benzemektedirler:Bunlars\u0131z olu\u015f olamayaca\u011f\u0131 i\u00e7in zorunlu olarak olu\u015f\u2019tan \u00f6nce var\u2019d\u0131rlar. \u00d6zdek, g\u00fc\u00e7 halinde (Os. bilkuvve) bi\u00e7im\u2019dir (Aristoteles, \u00f6zde\u011fe zorunlu olarak \u00f6ncelik tan\u0131yan bu d\u00fc\u015f\u00fcncesiyle kat\u0131ks\u0131z bir maddeci g\u00f6r\u00fcn\u00fc\u015f\u00fcndedir). Ceketle\u015fecek (bi\u00e7im) olan elbette kuma\u015ft\u0131r (\u00f6zdek). Bi\u00e7im, \u00f6zde\u011fin energheia (ger\u00e7ek) haline ge\u00e7mesidir. Buysa bir kinesis (hareket) i\u015fidir. Her \u00f6zdek bir dynamis\u2019tir (imkan), onu energheia (ger\u00e7ek) k\u0131lmak i\u00e7in bir kinesis gerekir. \u00d6yleyse \u00f6yle bir devim olmal\u0131 ki, kendi kendisinden \u00f6nce bulunmas\u0131n ve ilk devindirici (Yu. proton kinoun) olsun. Bu ilk devindirici, bi\u00e7imlerin bi\u00e7imi olan bir noesis noeseos\u2019tur (d\u00fc\u015f\u00fcnmenin d\u00fc\u015f\u00fcnmesi) ve tek s\u00f6zle Tanr\u0131\u2019d\u0131r (Yu. Theos).<\/p>\n En y\u00fcksek varl\u0131k olarak d\u00fc\u015f\u00fcn\u00fclen theos (Tanr\u0131), antik\u00e7a\u011f Yunan felsefesinde Ksenofanes ve Parmenides taraf\u0131ndan felsefe konusu yap\u0131lm\u0131\u015ft\u0131r. Homeros Hesiodos mitolojik \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131kan Kolofon\u2019lu Ksenofanes tek tanr\u0131 (Yu. Eis theos) vard\u0131r, der. O, ne yap\u0131 ve ne de d\u00fc\u015f\u00fcnce olarak \u00f6l\u00fcms\u00fczlere benzer. T\u00fcm g\u00f6zd\u00fcr, t\u00fcm kulakt\u0131r, t\u00fcm anlakt\u0131r. De\u011fi\u015fmez ve devimsizdir. \u0130nsansal bi\u00e7im, nitelik ve davran\u0131\u015flar ona yak\u0131\u015ft\u0131r\u0131lamaz. Homeros\u2019la Hesiodos, resim yapmas\u0131n\u0131 bilselerdi \u015f\u00fcphesiz kendilerine benzeyen tanr\u0131lar \u00e7izecek olan \u00f6k\u00fczler gibi davranm\u0131\u015flard\u0131r. Parmenides de, ustas\u0131n\u0131n bu sav\u0131n\u0131 geli\u015ftirerek, s\u00fcrekli (Yu. Synekhes) ve b\u00f6l\u00fcnmez (Yu. Atomos) bir b\u00fct\u00fcn (Yu. Pan) olan tekvarl\u0131k\u2019\u0131n savunusunu yapmaktad\u0131r. Bu y\u00fczden de de\u011fi\u015fme (Yu. Alloiousthai), bir kuruntu (Yu. Doksa)\u2019dan ibarettir, der. Theos d\u00fc\u015f\u00fcncesi bir yandan t\u00fcm tanr\u0131 (Yu. Pan Theos) olarak kamutanr\u0131c\u0131l\u0131\u011fa (panteizme), \u00f6b\u00fcr yandan tanr\u0131yla dolma (Yu. En Theos) olarak co\u015fkusal gizemcili\u011fe (antuziazma), bir ba\u015fka yandan da tanr\u0131n\u0131n kendini seyredi\u015fi (Yu. Theoria) felsefeye ve bilime (teoriye) yola\u00e7m\u0131\u015ft\u0131r.<\/p>\n K\u00f6k anlam\u0131nda tanr\u0131, (Yu. Theos)\u2019n\u0131n bak\u0131\u015f\u0131\u2019n\u0131 dilegetiren theoria, tanr\u0131n\u0131n tanr\u0131sal varl\u0131k (Yu. Kosmos)\u2019\u0131 \u00f6zg\u00fcr ve zorunsuz olarak seyredi\u015fidir. Yunanl\u0131lar, bu deyimi, ilkin tanr\u0131lar onuruna yap\u0131lan t\u00f6renleri seyretme anlam\u0131nda kullan\u0131yorlard\u0131. Hellen doksograflar\u0131 (felsefe tarih\u00e7ileri), bu kavram\u0131, evrenin seyredili\u015fi (Os. Tema\u015fas\u0131) anlam\u0131nda Pythagoras\u2019\u0131n felsefeye aktard\u0131\u011f\u0131n\u0131 yazarlar. Demek ki theoria, \u00f6zg\u00fcr, zorunlu olmayan, pratik hi\u00e7bir ama\u00e7 g\u00fctmeyen, salt ve kuramsal (teorik) bir bilgi edinme\u2019dir. B\u00f6ylece, felsefe de, tanr\u0131l\u0131k theoria\u2019n\u0131n y\u00f6neldi\u011fi yere y\u00f6nelmi\u015f ve bizzat bir theoria olmu\u015f oluyor. Bu y\u00fczdendir ki Aristoteles, felsefeye, en tanr\u0131sal bilgi anlam\u0131nda theologie der ve ilkin M\u0131s\u0131r\u2019l\u0131 rahiplerin theoria yapm\u0131\u015f olduklar\u0131n\u0131 s\u00f6yler. Sonra, felsefe-\u00f6ncesi efsane (Yu. Mythos) gelene\u011finde, Hellen ozanlar\u0131 theoria yap\u0131yorlar ve krallara tanr\u0131sal yasa (Yu. Nomos)\u2019lar\u0131 bildiriyorlar.<\/p>\n Aristoteles\u2019i de kapsayan Hellen felsefesi d\u00f6neminde de bu gelenek s\u00fcrmektedir, \u015fu farkla ki, art\u0131k ozan-bilgelerin yerini filozof-bilgeler alm\u0131\u015ft\u0131r. Mythos Philosophos (e\u015fdeyi\u015fle, ozan-filozof) kavgas\u0131, Platon\u2019a kadar s\u00fcrm\u00fc\u015ft\u00fcr. \u0130lkin Platon, d\u00fc\u015f\u00fcnsel olarak dikkatle bakma (Yu. Theorein) i\u015finin, bir ozan i\u015fi de\u011fil, bir filozof i\u015fi oldu\u011funu ileris\u00fcr\u00fcyor ve \u00fcnl\u00fc filozof-krallar deyimini ortaya at\u0131yor. Demek istedi\u011fi \u015fu: Art\u0131k krallara, tanr\u0131sal yasa (Yu. Nomos)\u2019lar\u0131 ozanlar de\u011fil, filozoflar bildirecek. \u00c7\u00fcnk\u00fc ozanlar, bu yasalar\u0131n bilgisini, e\u015fdeyi\u015fle, siyasal e\u011filime temellik edebilecek bilgileri canl\u0131 [sayfa 91] bir forma aktarabilecek g\u00fc\u00e7te de\u011fildirler. Theoria, varl\u0131klar\u0131n, bizim i\u00e7in ne olduklar\u0131n\u0131 de\u011fil, kendiliklerinde ne olduklar\u0131n\u0131 (e\u015fdeyi\u015fle, kosmos i\u00e7inde varolan olarak ne olduklar\u0131n\u0131) s\u00f6yler. Uygulama i\u00e7in zorunlu olmayan, demek ki \u00f6zg\u00fcr olan bir bilgidir. Bilimsel bilginin ve bilimsel bilgi kuramlar\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunu, theoria\u2019n\u0131n bu anlam\u0131ndan t\u00fcremi\u015ftir. Felsefe, ancak Aristoteles\u2019ten sonra uygulama alan\u0131 (Yu. Praxis)\u2019na y\u00f6neliyor. Theoria\u2019yla praxis\u2019in birbirlerini \u015fart ko\u015ftuklar\u0131n\u0131 anlamak i\u00e7inse, daha binlerce y\u0131l beklemek gerekecek.<\/p>\n Aristoteles bi\u00e7imler bi\u00e7imi\u2019nin niteliklerini a\u015fa\u011f\u0131 yukar\u0131 her tanr\u0131c\u0131 ya da tanr\u0131l\u0131\u011fa varan \u00f6\u011fretideki deyimlerle say\u0131p d\u00f6ker: Salt edimdir, salt tindir, bilincin bilincidir, kendi kendisine bak\u0131\u015ft\u0131r, kendi kendisini \u00f6zleyi\u015ftir vb… Ancak burada, \u00f6nemle belirtilmesi gereken, Aristoteles\u2019in parlak bir g\u00f6r\u00fc\u015f\u00fc daha g\u00f6zlenmektedir: Son \u00e7\u00f6z\u00fcmlemede \u00f6zdekle bi\u00e7im bir ve ayn\u0131 \u015fey olmaktad\u0131r (Yu. e eskhate hyle kai e morfe tauto: Metafizik, VIII, 6, 19; VIII, 10, 27, XII, 10, 8). Aristoteles, ilk bak\u0131\u015fta, \u00f6nce kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 Platon d\u00fc\u015f\u00fcncecili\u011fiyle sonunda birle\u015fmi\u015f g\u00f6r\u00fcnd\u00fc\u011f\u00fc halde, bu \u00fcst\u00fcn ve \u015fa\u015f\u0131rt\u0131c\u0131 d\u00fc\u015f\u00fcnceye gene kendi do\u011fru d\u00fc\u015f\u00fcnme y\u00f6ntemi\u2019yle var\u0131yor. Her varl\u0131k, \u00f6zdeklikle bi\u00e7imlili\u011fi birlikte ta\u015f\u0131r. \u00c7\u00fcnk\u00fc her bi\u00e7im, kendisinden daha \u00fcst\u00fcn a\u015famadaki bi\u00e7imin \u00f6zde\u011fidir. \u0130plik, tarladaki pamu\u011fa ya da koyunun s\u0131rt\u0131ndaki p\u00f6stekiye g\u00f6re bi\u00e7im, kuma\u015fa g\u00f6re \u00f6zdektir.<\/p>\n Kuma\u015f, dokundu\u011fu ipli\u011fe g\u00f6re bi\u00e7im, cekete g\u00f6re \u00f6zdektir. Bu mant\u0131\u011f\u0131n zorunlu sonucu her varl\u0131\u011f\u0131n ve bu arada elbette en \u00fcst\u00fcn varl\u0131\u011f\u0131n \u00f6zdek ve bi\u00e7imi birlikte ta\u015f\u0131d\u0131\u011f\u0131d\u0131r. Bundan da zorunlu olarak \u015fu sonu\u00e7 \u00e7\u0131kmaktad\u0131r: En \u00fcst\u00fcn varl\u0131\u011f\u0131n da \u00f6zdeksel bir yan\u0131 vard\u0131r. Aristoteles, Metafizik\u2019inde, bizzat kendi mant\u0131\u011f\u0131n\u0131n zorunlu\u011funa uyarak bu sonu\u00e7tan ka\u00e7\u0131nabilmek i\u00e7in en y\u00fcksek varl\u0131\u011f\u0131n \u00f6zdeksiz oldu\u011funu \u0131srarla belirtmi\u015ftir. B\u00f6ylesine bir spek\u00fclasyona girdikten sonra, nedenleri tan\u0131tlanamayacak olan d\u00fc\u015f\u00fcnsel varsay\u0131mlar s\u0131ralanmaktad\u0131r: Bi\u00e7imler bi\u00e7imi ya da salt bi\u00e7im \u00f6zdeksizdir. B\u00f6yle olunca da hi\u00e7bir \u015fey istemez, hi\u00e7bir \u015fey yapmaz. \u00d6zde\u011fi devindiren o de\u011fildir, \u00f6zdek ona \u00f6zlem\u2019inden \u00f6t\u00fcr\u00fc devinir. Asl\u0131nda etkileyen o de\u011fildir, etkileyen bu \u00f6zlem\u2019dir. \u00d6zdek, onu \u00f6zledi\u011fi i\u00e7in ondan etkilenir. O, kendisiyle yetinen, kendisine bakan, kendisi i\u00e7in d\u00fc\u015f\u00fcnendir. Nesnelere ve insanlara kar\u0131\u015fmaz, onlar\u0131n kaderlerini \u00e7izmez. Kader, \u00f6zde\u011fin ona olan \u00f6zlemiyle \u00e7izilir.<\/p>\n \u00d6yleyse o, bir do\u011frudan neden de\u011fil, bir dolay\u0131s\u0131yla neden\u2019dir. Do\u011frudan nedenler, \u00f6zde\u011fin bu dolay\u0131s\u0131yla nedene \u00f6zleminden do\u011farlar. Her varolan\u2019\u0131n var olmas\u0131 i\u00e7in tahta (\u00f6zdeksel neden, Yu. hyle), yap\u0131c\u0131 (etken neden, Yu. arke tes geneseos), nas\u0131l yap\u0131laca\u011f\u0131n\u0131 g\u00f6steren plan (bi\u00e7imsel neden, Yu. to eidos) ve ne yap\u0131laca\u011f\u0131 d\u00fc\u015f\u00fcncesi (ereksel neden, Yu. to telos) gerekir. Dikkat edilince g\u00f6r\u00fcl\u00fcr ki, \u00f6zdeksel nedenin d\u0131\u015f\u0131ndaki \u00fc\u00e7 neden, d\u00fc\u015f\u00fcnce, e\u015fdeyi\u015fle ruh birli\u011finde tekle\u015fmekledir. \u00d6yleyse \u00f6zdek ve ruh, d\u00f6n\u00fcp dola\u015f\u0131p, Aristoteles sisteminde de kar\u015f\u0131 kar\u015f\u0131ya gelmektedirler. Aristoteles\u2019te ruh, bi\u00e7im\u2019le \u00f6zde\u015ftir. \u00d6zdek beden, bi\u00e7im ruhtur. Ruh, \u00fc\u00e7 basamakl\u0131d\u0131r: Bitki ruhu, hayvan ruhu, insan ruhu… Her basamak bir \u00fcsttekinin \u00f6zde\u011fidir. Bitkilerde sadece \u00f6z\u00fcmleme ve \u00fcreme ruhu vard\u0131r, hayvan ruhu, devim istek duyum\u2019la belirir ve bitki ruhuna eklenir, usla beliren insan ruhuysa kendinden \u00f6nceki b\u00fct\u00fcn ruhlar\u0131 i\u00e7erir. Bitki ruhu hayvanl\u0131k bi\u00e7iminin \u00f6zde\u011fi, bitki ruhunu i\u00e7eren hayvan ruhu insanl\u0131k bi\u00e7imin \u00f6zde\u011fidir.<\/p>\n Bu basamaklar\u0131n taban\u0131nda bi\u00e7imsiz \u00f6zdek, tepesindeyse \u00f6zdeksiz bi\u00e7im vard\u0131r. \u00d6zdek ilk bi\u00e7imleni\u015finde, ki bu bi\u00e7imler bi\u00e7imine \u00f6zlemiyle ger\u00e7ekle\u015fmi\u015ftir, d\u00f6rt ana bi\u00e7imde belirir: Toprak, su, hava, ate\u015f (d\u00f6rt ana unsur). Bu d\u00f6rt ana unsur yer de\u011fi\u015ftirme ve \u00e7arp\u0131\u015fma\u2019yla \u00e7e\u015fitlenir ve say\u0131s\u0131z bi\u00e7imlere d\u00f6n\u00fc\u015ferek organik d\u00fcnyay\u0131 meydana getirirler. Organik d\u00fcnyay\u0131 b\u00f6ylece kurduktan sonra, Aristoteles insansal de\u011ferleri i\u015flemeye ba\u015flamaktad\u0131r: Politika, ethika, poetika, rhetorika… \u0130nsan bir toplumsal varl\u0131k\u2019t\u0131r (Yu. zoon politikon) diyen Aristoteles art\u0131k onun toplum i\u00e7indeki yerini ve d\u00fczenini de belirlemek iste\u011findedir. \u00d6nce onun ki\u015fisel t\u00f6rebilimini belirtir. Bu t\u00f6rebilimin amac\u0131, antik\u00e7a\u011f gelene\u011fine uygun olarak, mutluluktur ve bu mutluluk da bilgelikle sa\u011flan\u0131r. Bilgelik, d\u00fc\u015f\u00fcnme ve tutumla ger\u00e7ekle\u015fir. \u00d6yleyse d\u00fc\u015f\u00fcnsel ve tutumsal erdemleri birbirinden ay\u0131rmak gerekir: Arete dianoetike ve arete ethike… Ne var ki tutum, d\u00fc\u015f\u00fcnmeye dayanmal\u0131d\u0131r. \u0130nsan, toplumsal bir varl\u0131k oldu\u011fundan onun t\u00f6resel ki\u015fili\u011fi de devlet i\u00e7inde olu\u015facakt\u0131r. Devlet \u015f\u00f6yle ya da b\u00f6yle olmu\u015f, bunun \u00f6nemi yoktur. \u00d6nemli olan, devletin yurtta\u015flardaki bu t\u00f6resel ki\u015fili\u011fi gere\u011fi gibi geli\u015ftirip geli\u015ftiremedi\u011fidir. Yetkin devlet bu \u00f6devindeki ba\u015far\u0131s\u0131yla \u00f6l\u00e7\u00fcl\u00fcr.<\/p>\n Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinde Aristoteles\u2019in lise\u2019siyle Platon\u2019un akademi\u2019si geni\u015f \u00e7apta okulla\u015fm\u0131\u015f iki b\u00fcy\u00fck idealist \u00f6\u011fretidir. Bu iki idealist \u00f6\u011freti, sadece Yunan d\u00fc\u015f\u00fcncesine \u00f6zg\u00fc kalmay\u0131p b\u00fct\u00fcn bir orta\u00e7a\u011f boyunca Do\u011fu\u2019yu ve Bat\u0131\u2019y\u0131, e\u015fdeyi\u015fle b\u00fct\u00fcn d\u00fcnyay\u0131 etkisi alt\u0131na alm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde bile insanl\u0131\u011f\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcne egemen olan metafizik d\u00fc\u015f\u00fcnce, bu iki idealist \u00f6\u011fretinin ortak \u00fcr\u00fcn\u00fcd\u00fcr. Her \u00fc\u00e7\u00fcn\u00fcn de d\u00fc\u015fsel varsay\u0131mlar\u0131n\u0131n alt\u0131nda, tarihsel s\u00fcre\u00e7te Yunan mucizesi diye adland\u0131r\u0131lan s\u00f6m\u00fcrgen ekonomik a\u015faman\u0131n meydana koydu\u011fu k\u00f6kl\u00fc bir toplumsal tedirginlik yatmaktad\u0131r. Sokrates t\u00f6rebilimini devleti ayakta tutacak vatanda\u015flar yeti\u015ftirmek i\u00e7in kuruyor. Platon, devlet \u00fctopyas\u0131yla k\u00f6leleri iyice \u00e7al\u0131\u015ft\u0131racak bir \u00f6rg\u00fct \u00f6neriyor. Aristoteles, \u00fcyelerinin ki\u015filiklerini g\u00fc\u00e7lendirmekle kendini de g\u00fc\u00e7lendirecek olan bir devlet kurmak pe\u015finde. Dinsel metafizik, bu d\u00fcnyadan umut kesmi\u015f bulunan k\u00f6lelere \u00f6teki d\u00fcnyada mutluluklar ba\u011f\u0131\u015flayarak onlar\u0131 avutmaya \u00e7al\u0131\u015f\u0131yor. Ne var ki b\u00fct\u00fcn bunlar, bir kez d\u00fczeni bozulan toplumu yeniden d\u00fczenlemeye yetmiyor. \u00d6yleyse b\u00fct\u00fcn bunlardan \u015f\u00fcphe etmek gerek.<\/p>\n \u015e\u00dcPHE Her \u015fey, bana nas\u0131l g\u00f6r\u00fcn\u00fcrse benim i\u00e7in b\u00f6yledir, sana nas\u0131l g\u00f6r\u00fcn\u00fcrse senin i\u00e7inde \u00f6yledir. \u00dc\u015f\u00fcyen i\u00e7in r\u00fczgar so\u011fuktur, \u00fc\u015f\u00fcmeyen i\u00e7in so\u011fuk de\u011fildir. Her \u015fey i\u00e7in, birbirine t\u00fcm\u00fcyle kar\u015f\u0131t iki s\u00f6z s\u00f6ylenebilir”. Demek ki herkes i\u00e7in gerekli kesin ve salt\u0131k bir bilgi edinmek olanaks\u0131zd\u0131r. Bu g\u00f6reci \u015f\u00fcphecilik (Os. Reybiyyei izafiyye, Fr. Scepticisme relativiste), Protagoras\u2019\u0131n izleyicisi Leontinoi\u2019l\u0131 Gorgias (483-375)\u2019ta daha da ileri giderek yok\u00e7ulu\u011fa (nihilizme) varmaktad\u0131r. Gorgias \u015f\u00f6yle diyor: “Hi\u00e7bir \u015fey yoktur. Varsa bile insan i\u00e7in kavran\u0131lmaz. Kavran\u0131lsa bile \u00f6teki insanlara anlat\u0131lamaz”. Antik\u00e7a\u011f Yunan \u015f\u00fcphecili\u011fi, bu ilk bilgici d\u00f6neminden sonra Elis\u2019li Pyrrhon (365-275)\u2019la okulla\u015f\u0131yor. Bilgi sorununu dizgesel (sistematik) olarak ilk inceleyen \u015f\u00fcpheci Pyrrhon\u2019dur. Bu y\u00fczden Pyrrhon\u2019a \u015f\u00fcphecili\u011fin kurucusu denir.<\/p>\n B\u00fcy\u00fck \u0130skender\u2019in ve Aristoteles\u2019in \u00e7a\u011fda\u015f\u0131 olan Pyrrhon, akademia\u2019yla peripatos (Platon\u2019la Aristoteles) okullar\u0131 aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131 sezmekte gecikmemi\u015ftir, daha sonra da bu kar\u015f\u0131tl\u0131\u011f\u0131n Stoa ve Epikuros okullar\u0131nda derinle\u015fmesini izlemi\u015ftir. Bu g\u00f6zlemleri, Pyrhon\u2019a, felsefe \u00f6\u011fretilerine kar\u015f\u0131 g\u00fcvensizli\u011fi ve bundan \u00f6t\u00fcr\u00fc de \u015f\u00fcpheyi a\u015f\u0131lam\u0131\u015ft\u0131r. \u015e\u00f6yle diyor: “Ger\u00e7ekten g\u00fczel ya da \u00e7irkin olan hi\u00e7bir \u015fey yoktur. Herhangi bir \u015feyi g\u00fczel ya da \u00e7irkin bulan insan\u0131n ki\u015fisel se\u00e7imidir. Ger\u00e7ek bir bilgi olmad\u0131\u011f\u0131na g\u00f6re, bilge ki\u015fi, her \u015feyde yarg\u0131dan ka\u00e7\u0131nmal\u0131d\u0131r”. Ruhsal rahatl\u0131k (Yu. Euthymia) ancak b\u00f6ylesine bir ilgisizlik ya da duygusuzluk (Yu. Adiaphoria)\u2019la sa\u011flanabilir. Bu d\u00fc\u015f\u00fcncelerini s\u00f6zl\u00fc dersleri ve ya\u015fam\u0131yla a\u00e7\u0131klayan Pyrrhon\u2019un \u00f6\u011fretisi, yaz\u0131l\u0131 olarak, izda\u015f\u0131 Timon (320-230) taraf\u0131ndan yay\u0131lm\u0131\u015ft\u0131r.<\/p>\n Timon, ustas\u0131n\u0131n \u00f6\u011fretisini \u00fc\u00e7 \u00f6nermede form\u00fcle etmi\u015ftir: 1- Nesnelerin ger\u00e7ek yap\u0131s\u0131 kavran\u0131lmaz (Yu. Akatalepsia)\u2019d\u0131r, 2- \u00d6yleyse nesnelere kar\u015f\u0131 tutumumuz yarg\u0131dan ka\u00e7\u0131nma (Yu. Epokhe) olmal\u0131d\u0131r, 3- Ancak bu tutumlad\u0131r ki ruhsal dinginlik (Yu. Ataraksia)\u2019e kavu\u015fabiliriz. Pironcular i\u00e7in ger\u00e7ek mutluluk (Yu. Eudaimonia) budur. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, y\u00fczy\u0131llarca sonra Kant\u2019\u0131n \u00f6\u011fretisinde bi\u00e7imlenecek olan bilinemezcilik, antik\u00e7a\u011f Yunanl\u0131lar\u0131nda \u015f\u00fcphecilik bi\u00e7iminde yans\u0131maktad\u0131r. Daha a\u00e7\u0131k bir deyi\u015fle, antik\u00e7a\u011f bilinemezcili\u011fi \u015f\u00fcpheciliktir. Pyrrhon \u015f\u00fcphecili\u011fi, stoac\u0131l\u0131kla Epikuros\u00e7ulu\u011fu da belli \u00f6l\u00e7\u00fclerde etkilemi\u015ftir. Bundan sonra \u015f\u00fcphecili\u011fin, Platon\u2019un izda\u015flar\u0131nca s\u00fcrd\u00fcr\u00fclen akademiye s\u0131zd\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Kimi felsefe tarih\u00e7ileri bu s\u0131zmay\u0131, Pyrrhon \u015f\u00fcphecili\u011finin b\u00fcy\u00fck bir ba\u015far\u0131s\u0131 olarak nitelerler. Platon akademisinin akademi \u015f\u00fcphecili\u011fi ad\u0131yla an\u0131lan bu \u015f\u00fcpheci d\u00f6nemi, orta akademi d\u00f6nemidir. Arkesilaos (316-241), Karneades (214-129) ve Klitomakhos (180-110) gibi d\u00fc\u015f\u00fcn\u00fcrlerce s\u00fcrd\u00fcr\u00fclen akademi \u015f\u00fcphecili\u011fi, felsefe tarih\u00e7ilerince \u00f6l\u00e7\u00fcl\u00fc \u015f\u00fcphecilik olarak nitelenir. Akademi \u015f\u00fcphecili\u011fi, kesin ger\u00e7ek deyimi yerine ger\u00e7e\u011fe benzer deyimini koymu\u015f ve bununla yetinilmesi gerekti\u011fini savunmu\u015ftur.<\/p>\n Onlara g\u00f6re kesinli\u011fi hi\u00e7bir zaman elde edemeyeceksek de kimi \u015feylerin \u00f6teki \u015feylerden daha \u00e7ok do\u011frulu\u011fa yatk\u0131n oldu\u011funu g\u00f6rebiliriz. Ger\u00e7e\u011fe benzer olan, en \u00e7ok olas\u0131l\u0131 (muhtemel) bulunand\u0131r. Ussal olan da, olanakl\u0131 bulunanlar\u0131n i\u00e7inde en olas\u0131l\u0131ya g\u00f6re davranmakt\u0131r (Bertrand Russell, Bat\u0131 Felsefesi Tarihi\u2019nde, bu g\u00f6r\u00fc\u015f \u00e7o\u011fu \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcn\u00fcrlerin payla\u015fabilece\u011fi bir g\u00f6r\u00fc\u015ft\u00fcr, der). Bu y\u00fczden [sayfa 94] akademi \u015f\u00fcphecili\u011fi, olumlu \u015f\u00fcphe ya da verimli \u015f\u00fcphe deyimiyle nitelenmi\u015ftir. \u00c7\u00fcnk\u00fc bu \u015f\u00fcphe, kesin ger\u00e7e\u011fe hen\u00fcz ula\u015famam\u0131\u015fsa bile, yan\u0131labilece\u011fini de g\u00f6z \u00f6n\u00fcnde tutarak kesin ger\u00e7e\u011fi aramakta ve her an kendi kendini d\u00fczeltip tamamlayarak gittik\u00e7e daha \u00e7ok kesin ger\u00e7e\u011fe yakla\u015fmaktad\u0131r. Bununla beraber, \u0130.\u00d6. 56 y\u0131l\u0131nda Atina\u2019n\u0131n el\u00e7ilik g\u00f6reviyle Roma\u2019ya g\u00f6nderdi\u011fi \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcrden biri olan, orta akademinin ikinci ba\u015fkan\u0131 Karneades, Roma\u2019da t\u00fcze (adalet) \u00fcst\u00fcne iki ayr\u0131 konu\u015fma yapm\u0131\u015f ve birinde t\u00fczeyi tan\u0131tlamak i\u00e7in ileris\u00fcrd\u00fc\u011f\u00fc kan\u0131tlar\u0131 ikincisinde birer birer \u00e7\u00fcr\u00fctm\u00fc\u015fter.<\/p>\n B\u00f6ylelikle de kesin ger\u00e7e\u011fin bulunmad\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. Roma\u2019l\u0131 gen\u00e7lerin pek be\u011fendi\u011fi bu s\u00f6ylevlere ya\u015fl\u0131 Marcus Cato \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015f ve senato\u2019da yapt\u0131\u011f\u0131 bir konu\u015fmayla el\u00e7i Karneades\u2019in Atina\u2019ya geri g\u00f6nderilmesini sa\u011flam\u0131\u015ft\u0131r (Plutarkhos, \u00fcnl\u00fc Ya\u015famlar\u2019\u0131nda, Cato\u2019nun bunu, Karneades\u2019i sevmedi\u011finden de\u011fil, genellikle felsefeyi sevmedi\u011finden yapt\u0131\u011f\u0131n\u0131 yazar). Orta akademi, \u00f6zellikle Arkesilaos\u2019un b\u00fcy\u00fck etkisiyle tam iki y\u00fczy\u0131l (\u0130.\u00d6. 69 y\u0131l\u0131nda \u00f6len Antiokhos\u2019un akademi ba\u015fkanl\u0131\u011f\u0131na kadar) \u015f\u00fcpheci kalm\u0131\u015ft\u0131r. Bu iki y\u00fczy\u0131l sonunda stoac\u0131l\u0131\u011fa teslim olan akademi \u015f\u00fcphecili\u011finden sonra antik\u00e7a\u011f Yunan \u015f\u00fcphecili\u011fi, Girit\u2019li Aenesidemos (\u0130.S. birinci y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131 san\u0131l\u0131yor)\u2019la yeniden ve Pironcu bi\u00e7imiyle canland\u0131r\u0131lm\u0131\u015ft\u0131r. Tarihlerin yazd\u0131\u011f\u0131na g\u00f6re, Greklerden iki bin y\u0131l \u00f6nce Knossos\u2019ta \u015f\u00fcpheci s\u00f6z oyunlar\u0131yla sarayl\u0131lar\u0131 e\u011flendiren bir \u00e7e\u015fit \u015f\u00fcpheciler varm\u0131\u015f. Bu y\u00fczden kimi felsefe tarih\u00e7ileri Anenesidemos\u2019un bu k\u00f6kenden de kaynakland\u0131\u011f\u0131na i\u015faret ederler. Aenesidemos\u2019un Pironcu \u015f\u00fcphecili\u011fi, akademi sonras\u0131 \u015f\u00fcphecili\u011fi ve yeni Pironculuk adlar\u0131yla da an\u0131l\u0131r. Aenesidemos, tropos \u00f6\u011fretisi (nesnel bilginin olanaks\u0131zl\u0131\u011f\u0131n\u0131 tan\u0131tlamak i\u00e7in ileris\u00fcr\u00fclen on kan\u0131t \u00f6\u011fretisi)\u2019nde \u015f\u00f6yle diyor:<\/p>\n B\u00fct\u00fcn insanlar\u0131n alg\u0131lar\u0131 ayn\u0131 olsayd\u0131 ayn\u0131 d\u00fc\u015f\u00fcnceleri edinirler, tek d\u00fc\u015f\u00fcnceli olurlard\u0131. Oysa \u00e7e\u015fitli d\u00fc\u015f\u00fcncelerimiz var. Demek ki alg\u0131lar\u0131m\u0131z da birbirinden farkl\u0131. Nedensellik de bu bir \u00f6rnekli\u011fi sa\u011flayamaz. Neden, sonu\u00e7tan \u00f6nce olamaz, sonu\u00e7la zamanda\u015f olamaz, sonu\u00e7tan sonra olamaz. Zamanda\u015fl\u0131k her ikisini ayn\u0131la\u015ft\u0131r\u0131r. Nedenin sonu\u00e7tan \u00f6nce olmas\u0131 da, birinin varl\u0131\u011f\u0131 \u00f6b\u00fcr\u00fcn\u00fcn yoklu\u011funu gerektirece\u011finden, m\u00fcmk\u00fcn de\u011fildir. Neden neden oldu\u011fu s\u00fcrece sonu\u00e7 ortada yoktur ve sonu\u00e7, sonu\u00e7 olarak meydana \u00e7\u0131k\u0131nca nedenle ili\u015fi\u011fi kalmam\u0131\u015f demektir. G\u00fcne\u015f k\u0131zart\u0131r, karart\u0131r, eritir ve yakar. Demek ki ayn\u0131 nedenin \u00e7e\u015fitli sonu\u00e7lar\u0131 olabiliyor. G\u00fcne\u015fin b\u00f6ylesine \u00e7e\u015fitli nitelikleri oldu\u011fu da s\u00f6ylenemez. \u00c7\u00fcnk\u00fc bunlar, g\u00fcne\u015fin nitelikleri olsayd\u0131 her \u015feyi k\u0131zartmas\u0131, her \u015feyi karartmas\u0131, her \u015feyi eritmesi ve her \u015feyi yakmas\u0131 gerekirdi.<\/p>\n Oysa b\u00f6yle de\u011fil; elmay\u0131 k\u0131zart\u0131yor, buzu eritiyor ve yapraklar\u0131 tutu\u015fturuyor. Yapra\u011f\u0131 eritmedi\u011fine ve buzu k\u0131zartmad\u0131\u011f\u0131na g\u00f6re, nedenselli\u011fi yaprakta ya da buzda aramak gerekti\u011fi ileri s\u00fcr\u00fclebilir ki bu da sonucun, neden kadar, nedenselli\u011fi olabilece\u011fini d\u00fc\u015f\u00fcnmek demektir ve sa\u00e7mad\u0131r. Olu\u015f \u00e7eli\u015fiktir, \u00f6yleyse yoktur. Nedensellik olamayaca\u011f\u0131na g\u00f6re, olu\u015f da m\u00fcmk\u00fcn de\u011fildir.<\/p>\n \u015e\u00fcphecili\u011fin yarg\u0131dan ka\u00e7\u0131nmak i\u00e7in dayanaca\u011f\u0131 on kan\u0131t vard\u0131r ki her t\u00fcrl\u00fc \u015f\u00fcpheyi ve yarg\u0131dan ka\u00e7\u0131nmay\u0131 hakl\u0131 k\u0131lar (Yu. tropoi e topoi epokhes): Duyan canl\u0131 varl\u0131klar\u0131n yap\u0131s\u0131 birbirinden farkl\u0131d\u0131r, ayn\u0131 \u015fey \u00e7e\u015fitli hayvanlara \u00e7e\u015fitli bi\u00e7im ve oranlarda g\u00f6r\u00fcn\u00fcr. \u0130nsan yap\u0131s\u0131 da birbirinden farkl\u0131d\u0131r, her insan\u0131n ba\u015fka duyu ve d\u00fc\u015f\u00fcncelere sahip olu\u015fu bunu tan\u0131tlamaktad\u0131r. Ayn\u0131 insandaki duyu organlar\u0131 da [sayfa 95] birbirinden farkl\u0131d\u0131r, g\u00f6ze ho\u015f g\u00f6r\u00fcnen buruna tiksindirici bir koku verebilir. Duyan ki\u015finin i\u00e7inde bulundu\u011fu \u00e7e\u015fitli durumlar ve ko\u015fullar da birbirinden farkl\u0131d\u0131r, nesneler bize gen\u00e7likte ihtiyarl\u0131ktakinden ba\u015fka g\u00f6r\u00fcn\u00fcr. E\u011fitim de duyan ki\u015fileri farkl\u0131la\u015ft\u0131rmaktad\u0131r, bilgiliyle bilgisiz ayn\u0131 nesneyi ayn\u0131 bi\u00e7imde g\u00f6rmezler. Nesnelerin i\u00e7inde bulunduklar\u0131 durum ve ko\u015fullar da onlar\u0131 farkl\u0131la\u015ft\u0131r\u0131r, uzakta giden bir gemiyi duruyor san\u0131r\u0131z.<\/p>\n Nesnelerin nicelikleri ve nitelikleri onlar\u0131 kendi kendilerinden farkl\u0131la\u015ft\u0131rmaktad\u0131r, ke\u00e7iboynuzunun b\u00fct\u00fcn\u00fc karad\u0131r ama ondan ayr\u0131lan par\u00e7alar akt\u0131rlar. Nesnelerin belli birtak\u0131m nitelikleri g\u00f6recedir, sa\u011fdan ba\u015fka ve soldan ba\u015fka g\u00f6r\u00fcn\u00fcrler. Duyumlara kar\u0131\u015fan yabanc\u0131 unsurlar da onlar\u0131 farkl\u0131la\u015ft\u0131r\u0131r, nesneler su i\u00e7indeyken havadakinden daha hafif gelirler. Al\u0131\u015fkanl\u0131klar da nesneleri farkl\u0131la\u015ft\u0131r\u0131r, her g\u00fcn g\u00f6r\u00fcnen g\u00fcne\u015fe ald\u0131rmay\u0131z ama k\u0131rk y\u0131lda bir g\u00f6r\u00fcnen ondan daha k\u00fc\u00e7\u00fck bir kuyrukluy\u0131ld\u0131zdan deh\u015fete kap\u0131l\u0131r\u0131z… \u0130.S. ikinci y\u00fczy\u0131lda ya\u015fayan \u015f\u00fcpheci Agrippa, troposlar\u0131 ondan be\u015fa, Agrippa\u2019yla ayn\u0131 y\u00fczy\u0131lda ya\u015fayan \u015f\u00fcpheci Menodotos da ikiye indirmi\u015ftir.<\/p>\n \u015e\u00fcphecilik antik\u00e7a\u011fda bitmiyor. G\u00fcn\u00fcm\u00fcze gelinceye kadar onun \u00e7e\u015fitli bi\u00e7imlerine rastlayaca\u011f\u0131z. \u00d6zellikle Descartes, Hume, Kant, Comte gibi \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcrlerin \u015f\u00fcphecilikleri bizi \u015fa\u015fk\u0131na \u00e7evirecek. Hele r\u00f6nesans \u015f\u00fcphecili\u011fini ibretle izleyece\u011fiz. B\u00fct\u00fcn bu \u015f\u00fcpheciliklerde ortak olan iki b\u00fcy\u00fck yan\u0131lg\u0131 (hata)\u2019d\u0131r: \u0130lk yan\u0131lg\u0131lar\u0131 nesnel ger\u00e7ekli\u011fe yanl\u0131\u015f bir anlam vermeleri ve onu son (de\u011fi\u015fmez, ba\u015fkaca hi\u00e7bir bilgiyi gerektirmez) bilgi saymalar\u0131d\u0131r. Oysa b\u00f6yle bir bilgi yoktur. Bilgi s\u00fcreci de, kendisinden yans\u0131d\u0131\u011f\u0131 evrensel ya\u015fam gibi, sonsuzdur ve s\u00fcrekli olarak geli\u015fmektedir. Sonsuza kadar da geli\u015fmeye devam edecektir. Bilgiye son \u00e7ekmek, sonsuza son \u00e7ekmek demektir ki olanaks\u0131zd\u0131r. Evrensel geli\u015fme nas\u0131l sonsuzsa, onun bilgisi de elbette sonsuz olacakt\u0131r. Belli bir yere bir zamanlar yirmi saatte giden tren teknik geli\u015fme sonucu bug\u00fcn d\u00f6rt saatte gitmektedir.<\/p>\n Bir zamanlar trenin o belli yere yirmi saatte gitti\u011fi nas\u0131l kesin (salt\u0131k) ve do\u011fru bir bilgiyse bug\u00fcn d\u00f6rt saatte gitti\u011fi de \u00f6ylece kesin ve do\u011fru bir bilgidir. Her ikisinden de \u015f\u00fcphelenilemez. Yar\u0131n bu s\u00fcre belki de \u00e7ok daha k\u0131sa bir zamana inecektir. Bilgi bu anlamda g\u00f6relidir ama tarihsel olarak (e\u015fdeyi\u015fle, bilgi s\u00fcrecinin belli a\u015famalar\u0131na tekab\u00fcl eden belli tarihlerde) kesin ve salt\u0131kt\u0131r. Her g\u00f6reli bilgi salt\u0131kl\u0131\u011f\u0131n\u0131 da birlikte ta\u015f\u0131r. \u015e\u00fcpheciler, kendilerinin verdi\u011fi yanl\u0131\u015f anlamdaki salt\u0131k bilginin yoklu\u011fundan, bilginin yoklu\u011fu sonucunu \u00e7\u0131kar\u0131rlar. Bundan \u00f6t\u00fcr\u00fc de metafizik ve idealist g\u00f6recili\u011fin (relativizmin) \u00e7\u0131kmaz\u0131na d\u00fc\u015ferler. \u0130kinci yan\u0131lg\u0131lar\u0131 bilgi s\u00fcrecinde duyumlar\u0131n rol\u00fcn\u00fc abart\u0131p salt\u0131kla\u015ft\u0131rmalar\u0131d\u0131r. Oysa bilgi sadece duyumlarla elde edilmez. Bilgi edinmenin, duyum ve d\u00fc\u015f\u00fcncenin \u00e7e\u015fitli etkile\u015fimlerini gerektiren karma\u015f\u0131k bir s\u00fcreci vard\u0131r. \u015e\u00fcpheciler, duyumlar\u0131 salt\u0131kla\u015ft\u0131rmakla da yetinmeyip onun ki\u015fiden ki\u015fiye de\u011fi\u015fti\u011fini ve bundan \u00f6t\u00fcr\u00fc de salt\u0131k ve kesin olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerler.<\/p>\n Oysa \u00e7e\u015fitli ki\u015filer ayn\u0131 nesnel ger\u00e7ekli\u011fi birbirinden farkl\u0131 olarak alg\u0131layabilirler, ama bu duyumlar\u0131m\u0131z\u0131n bizi aldatt\u0131\u011f\u0131 anlam\u0131na gelmez. \u00dcnl\u00fc bir diyalektik\u00e7inin dedi\u011fi gibi, e\u011fer bir duyu \u00f6rgenimiz \u015f\u00fcphe uyand\u0131r\u0131yorsa ba\u015fka bir duyu \u00f6rgenimizi kullan\u0131r\u0131z. G\u00f6zlerimize inanm\u0131yorsak ellerimizle yoklar\u0131z. Bu da yetmiyorsa ba\u015fka insanlar\u0131n ellerinden ve g\u00f6zlerinden yararlan\u0131r\u0131z. Bu da yetmezse \u00e7e\u015fitli ara\u00e7lara, deneye, prati\u011fe ba\u015fvururuz. [sayfa 96] B\u00f6ylece duyu \u00f6rgenlerimiz, hem birbirlerini denetleyerek, hem de ba\u015fkalar\u0131n\u0131n duyu \u00f6rgenleriyle denetlenerek ve ayn\u0131 zamanda \u00e7e\u015fitli ara\u00e7lar, ayg\u0131tlar, deneyler ve pratikle de denenip do\u011frulanarak bizlere do\u011fru ve kesin bilgiyi verirler. \u00d6rne\u011fin elimize ald\u0131\u011f\u0131m\u0131z yuvarlak meyveye “bu elmad\u0131r” deriz. Bu kesin, salt\u0131k, do\u011fru bir bilgidir; \u015f\u00fcphelenilemez. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi antik\u00e7a\u011f\u0131n \u00e7ocuksu \u015f\u00fcphecilerinden g\u00fcn\u00fcm\u00fcz\u00fcn s\u00f6zde bilimsel \u015f\u00fcphecilerine kadar t\u00fcm \u015f\u00fcphecili\u011fin kan\u0131tlar\u0131 sadece bu iki yan\u0131lg\u0131ya dayan\u0131r. Protagoras “hava \u00fc\u015f\u00fcyen i\u00e7in so\u011fuk, \u00fc\u015f\u00fcmeyen i\u00e7in s\u0131cakt\u0131r” diyordu, do\u011frudur ama havan\u0131n s\u0131cak ya da so\u011fuk oldu\u011funu sizin \u00fc\u015f\u00fcmeniz ya da \u00fc\u015f\u00fcmemeniz de\u011fil, termometre saptar. Hava size s\u0131cak ya da so\u011fuk gelebilir, bu bedensel yap\u0131n\u0131z\u0131n direncine ba\u011fl\u0131d\u0131r. Ne var ki havan\u0131n, sizden ba\u011f\u0131ms\u0131z olan bir \u0131s\u0131s\u0131 vard\u0131r. Kald\u0131 ki bedensel diren\u00e7leri normal olan insanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu da bunu termometre kadar do\u011frulukla saptayabilirler.<\/p>\n \u00c7\u0130\u00c7EKL\u0130 B\u0130R BAH\u00c7E Gen\u00e7 Epikuros, atomcu Leukippos ve Demokritos\u2019a oldu\u011fu kadar hazc\u0131 Aristippos\u2019a da \u00e7ok \u015feyler bor\u00e7lu olmal\u0131d\u0131r. Aristippos, Epikuros\u2019un ustaca bi\u00e7imlendirece\u011fi mutlu ya\u015fama biliminin babas\u0131d\u0131r. Ona g\u00f6re, Sokrates\u2019in arad\u0131\u011f\u0131 mutluluk (eudaimonia), en \u00fcst\u00fcn iyi, tek s\u00f6zle hazd\u0131r. \u0130nsanlar ho\u015flanmay\u0131 ararlar, ho\u015flanmay\u0131 isterler ve ancak ho\u015flanarak mutlu olabilirler. Ho\u015f olmayan her \u015fey k\u00f6t\u00fcd\u00fcr. Nereden gelirse gelsin, ne t\u00fcrl\u00fc olursa olsun bir anl\u0131k hazd\u0131r insanl\u0131\u011f\u0131n dile\u011fi. Hazz\u0131n her t\u00fcrl\u00fcs\u00fc iyidir ve iyiliktir.<\/p>\n Bir a\u00e7\u0131dan bakarsan\u0131z, Epikuros\u2019u, mutlulu\u011fu aramak gerekti\u011fini ortaya atan Sokrates\u2019in zorunlu sonucu sayabiliriz. Sokrates, insanlar\u0131n, erdeme eri\u015ferek mutlulu\u011fu elde edebileceklerini s\u00f6ylerdi. Sokrates\u2019ten yola \u00e7\u0131kan kynikler, \u00f6rne\u011fin Diogenes, \u00e7evresi yasaklarla s\u0131n\u0131rlanm\u0131\u015f \u00e7ekilmez bir ya\u015fama bi\u00e7imi getirmi\u015flerdi. Onlara g\u00f6re mutlu olabilmek i\u00e7in hemen hemen b\u00fct\u00fcn isteklerden vazge\u00e7mek gerekiyordu. \u0130nsanlar, bu d\u00fc\u015f\u00fcncenin bask\u0131s\u0131 alt\u0131nda, s\u0131k\u0131nt\u0131dan bunal\u0131yorlard\u0131. Aristippos, ilk tepkiydi. \u0130kinci ve b\u00fcy\u00fck tepki de Epikuros\u2019tur. Sokrates mutlulu\u011fu sa\u011flamak i\u00e7in erdem mi ar\u0131yor? \u0130\u015fte Epikuros\u2019un buldu\u011fu en y\u00fcce erdem: Mutlulu\u011fa g\u00f6t\u00fcren ara\u00e7lar\u0131n tam ve do\u011fru olarak tart\u0131lmas\u0131 erdemi (phronesis)… Bu erdemin tart\u0131s\u0131na vurursak ortada ne tanr\u0131 korkusu kalacak, ne \u00f6l\u00fcm.<\/p>\n Epikuros, Atina\u2019da bir bah\u00e7e sat\u0131n al\u0131p okulunu kurdu\u011fu y\u0131l, otuz be\u015f ya\u015f\u0131ndayd\u0131. Daha \u00f6nce Sisam adas\u0131nda ve Lapseki\u2019de \u00f6\u011fretmenlik denemelerine giri\u015fmi\u015fti. Epikuros\u2019un bah\u00e7esi, Platon\u2019un bah\u00e7esine benzemiyordu. Kap\u0131lar\u0131 ard\u0131na kadar a\u00e7\u0131lm\u0131\u015ft\u0131 halka. S\u0131n\u0131f, \u0131rk, t\u00fcr, bilgi, ya\u015f ayr\u0131l\u0131\u011f\u0131 g\u00f6zetmeksizin her isteyen buyurabilirdi. Bah\u00e7eye gelenlerin hepsi birbirleriyle karde\u015f say\u0131l\u0131yorlard\u0131. Epikuros, tatl\u0131 tatl\u0131 konu\u015fan pek sevimli bir \u00f6\u011fretmendi. \u0130nsanlar\u0131n ger\u00e7ekten pek \u00f6zledikleri ya\u015fam sanat\u0131n\u0131 \u00f6\u011fretiyordu. Bah\u00e7eye kap\u0131lananlar, ger\u00e7ek dostlu\u011fun ola\u011fan\u00fcst\u00fc sevinciyle mutluydular. Epikuros onlara: \u00d6l\u00fcmden neden korkuyorsunuz? diyordu, siz varken \u00f6l\u00fcm yoktur, \u00f6l\u00fcm varken de siz olmayacaks\u0131n\u0131z. Hi\u00e7bir zaman onunla kar\u015f\u0131la\u015fmayacaks\u0131n\u0131z ki… Ne etseniz birle\u015femeyece\u011finiz bir \u015feyden korkmak budalal\u0131k de\u011fildir de nedir?<\/p>\n Epikuros\u2019un \u00fc\u00e7 y\u00fczden \u00e7ok yap\u0131t\u0131 varm\u0131\u015f. Bug\u00fcn elimizde sadece birka\u00e7 mektubu var. Epikuros\u2019un d\u00fc\u015f\u00fcncelerini bu mektuplarla ondan s\u00f6z a\u00e7an ba\u015fka yap\u0131tlardan \u00f6\u011freniyoruz. Mektuplar\u0131, \u00f6\u011fretisinin, \u00e7o\u011funlu\u011fun ho\u015funa gidecek bir ustal\u0131kla kuruldu\u011funu belirtiyor: \u00d6l\u00fcm\u00fcn bizler i\u00e7in hi\u00e7bir \u015fey olmad\u0131\u011f\u0131n\u0131 anlamaya \u00e7al\u0131\u015f Menoikeos. Gelmesi de\u011fil de, beklemesi \u00fcrk\u00fct\u00fcc\u00fc oldu\u011fu i\u00e7in \u00f6l\u00fcmden korkan kimse ahma\u011f\u0131n biridir. \u00c7\u00fcnk\u00fc o, geldi\u011finde kar\u015f\u0131s\u0131nda bizi bulamayaca\u011f\u0131 i\u00e7in bize hi\u00e7bir ac\u0131 veremeyecektir. Bilge \u00f6l\u00fcmden korkmaz. Nas\u0131l yemeklerin bollu\u011fundan de\u011fil de iyili\u011finden zevk al\u0131rsak, ya\u015faman\u0131n da uzunlu\u011fundan de\u011fil g\u00fczelli\u011finden zevk al\u0131r\u0131z. \u00d6l\u00fcm gelecek diye ac\u0131 \u00e7ekmek en b\u00fcy\u00fck aptall\u0131kt\u0131r. Mademki mutlulu\u011fu elde edince her \u015feyi elde ediyoruz, \u00f6yleyse ilk i\u015fimiz mutlulu\u011fa eri\u015fmek yollar\u0131n\u0131 aramak olmal\u0131d\u0131r. O halde sana her zaman \u00f6\u011fretti\u011fim ilkeleri g\u00fct ve kullan Menoikeos… (Menoikeos\u2019a Mektup).<\/p>\n Epikuros\u2019un Menoikeos\u2019a \u00f6\u011fretti\u011fini s\u00f6yledi\u011fi bu ilkeler \u015funlard\u0131r: A\u00e7 kalmamak, susuz kalmamak, \u00fc\u015f\u00fcmemek… Bu durumda bulunan ve ilerideki g\u00fcnlerde de bu durumda olaca\u011f\u0131n\u0131 uman insan mutlulukta Zeus\u2019la yar\u0131\u015fabilir. B\u00fct\u00fcn erdemler ho\u015f ya\u015famay\u0131 sa\u011flamak i\u00e7indir. \u0130nsan\u0131n amac\u0131 salt s\u00fckun halinde (ataraksia) ya\u015famakt\u0131r. Bu s\u00fckunu bozacak her t\u00fcrl\u00fc ba\u011fl\u0131l\u0131klardan, bu arada evlilikten ve devlet i\u015flerine kar\u0131\u015fmaktan, ka\u00e7\u0131nmal\u0131 ve dostlukla yetinmelidir. \u00d6v\u00fclecek tek ba\u011fl\u0131l\u0131k, dostluktur (karde\u015flik). \u0130lkin her s\u00f6zc\u00fc\u011f\u00fcn anlam\u0131n\u0131 incelemek gerekir Herodotos. O zaman diyebiliriz ki, hi\u00e7bir \u015fey hi\u00e7ten do\u011fmaz, \u00e7\u00fcnk\u00fc her \u015feyin kendine \u00f6zg\u00fc do\u011furucu bir tohumu olmasayd\u0131 her \u015fey, her \u015feyden do\u011fabilirdi. \u00d6te yandan da her g\u00f6zden yok olan yoklu\u011fa d\u00f6nseydi b\u00fct\u00fcn \u015feyler yok olurdu, \u00e7\u00fcnk\u00fc g\u00f6zden yok olan her \u015fey ancak [sayfa 98] yoklukta karar k\u0131labilirdi. Bundan \u00e7\u0131kan sonu\u00e7 \u015fudur ki, d\u00fcnya her zaman, \u015fimdi oldu\u011fu gibi, var olagelmi\u015ftir ve \u015fimdiden sonra da, \u015fimdi oldu\u011fu gibi, var olacakt\u0131r. D\u00fcnya, maddelerden kurulmu\u015ftur. Bu maddelerin varl\u0131\u011f\u0131n\u0131 da duyumlar\u0131m\u0131z tan\u0131tlamaktad\u0131r. Cisimlerden kimileri bile\u015fiktir, kimileri de bile\u015fikleri meydana getiren elemanlard\u0131r.<\/p>\n Elemanlar, g\u00f6r\u00fcnmez ve de\u011fi\u015fmez nitelikte bulunan atomlard\u0131r. \u00c7\u00fcnk\u00fc hi\u00e7bir \u015fey yoklu\u011fa d\u00f6nmedi\u011fi gibi, bile\u015fikler da\u011f\u0131l\u0131nca, onlar\u0131 meydana getiren varl\u0131klar\u0131n da varl\u0131kta kalmalar\u0131 gerekir. D\u00fcnya sonsuzdur. \u00c7\u00fcnk\u00fc her sonlunun bir ucu, olmas\u0131 gerekir, d\u00fcnyan\u0131n ucu bulunmad\u0131\u011f\u0131na g\u00f6re, sonsuzlu\u011fa a\u00e7\u0131kt\u0131r, sonu olmad\u0131\u011f\u0131na g\u00f6re de zorunlu olarak sonlu de\u011fil demektir. Atomlar\u0131n hareketinin ba\u015flang\u0131c\u0131 yoktur. \u00c7\u00fcnk\u00fc atomlar bo\u015fluk kadar \u00f6ncesizdir. Atomlar\u0131n hareketi s\u00fcrekli ve sonsuzdur (Herotodos\u2019a Mektup, B\u00fcy\u00fck Filozoflar Antolojisi, Mehmet Karasan \u00e7evirisi, \u0130stanbul, 1949, s. 59-68).<\/p>\n \u0130steklerimizin kimileri do\u011fal, kimileri de gereksizdir. Menbikeos. Do\u011fal olanlardan kimileri sadece do\u011fal, kimileri de zorunludur. Zorunlu isteklerimizden kimileri ya\u015famak i\u00e7in, kimileri v\u00fccudumuzun rahatl\u0131\u011f\u0131 i\u00e7in, kimileri de mutlulu\u011fumuz i\u00e7indir. \u0130steklerimiz \u00fcst\u00fcne do\u011fru bir bilgi, bizlere, istenenlerle istenmeyenlerin, v\u00fccudun sa\u011fl\u0131\u011f\u0131yla ruhun rahatl\u0131\u011f\u0131n\u0131 arad\u0131\u011f\u0131n\u0131 \u00f6\u011fretmektedir. Mutlu bir ya\u015faman\u0131n amac\u0131, sadece budur. B\u00fct\u00fcn davran\u0131\u015flar\u0131m\u0131z\u0131n nedeni, v\u00fccut ac\u0131lar\u0131m\u0131z\u0131 oldu\u011fu kadar, ruh ac\u0131lar\u0131m\u0131z\u0131 da \u00f6nlemektir. Biz zevki, ancak yoklu\u011funda ac\u0131 duydu\u011fumuz zaman arar\u0131z. Ac\u0131 duymad\u0131\u011f\u0131m\u0131z zaman ona ihtiyac\u0131m\u0131z yoktur. Bunun i\u00e7indir ki zevk, mutlu bir ya\u015faman\u0131n gere\u011fidir diyoruz. Bize g\u00f6re zevk, do\u011fal iyiliklerin ba\u015f\u0131nda gelir.<\/p>\n Zevkin bu g\u00fcc\u00fc, kar\u015f\u0131m\u0131za \u00e7\u0131kan ilk zevke sar\u0131lmam\u0131z\u0131 gerektirmez. \u00c7\u00fcnk\u00fc bir\u00e7ok zevkler sonunda ac\u0131 do\u011fururlar. Ac\u0131 do\u011furan zevkleri istemedi\u011fimiz gibi, zevk do\u011furan ac\u0131lar\u0131n ba\u015f\u0131m\u0131z\u0131n \u00fcst\u00fcnde yeri vard\u0131r. Bu ac\u0131lar, o zevklerden \u00fcst\u00fcnd\u00fcr elbet. B\u00f6ylece ve ayn\u0131 \u015fekilde her ac\u0131, bir k\u00f6t\u00fcl\u00fckt\u00fcr ama her ac\u0131dan ka\u00e7mak gerekmez. Her ac\u0131y\u0131 ve her zevki, yarar\u0131 ve zarar\u0131 bilgece g\u00f6zden ge\u00e7irilerek, de\u011ferlendirmeli. Ger\u00e7ekten, bir\u00e7ok hallerde, iyi k\u00f6t\u00fc oldu\u011fu gibi, k\u00f6t\u00fc de iyidir. Zevk en \u00fcst\u00fcn iyidir dedi\u011fimiz zaman ne sefihlerin zevklerini, ne de hayvanca hazlar\u0131 ileri s\u00fcrmekteyiz. Bizi anlamayan bilgisizlerin su\u00e7lamalar\u0131na kulak asma. Bizim s\u00f6z\u00fcn\u00fc etti\u011fimiz, sadece, ruh rahats\u0131zl\u0131\u011f\u0131yla beden ac\u0131s\u0131n\u0131n yoklu\u011fundaki mutluluktur. Bedenimiz ac\u0131s\u0131z ve ruhumuz rahatsa, mutluyuz Menokieos. \u0130nsan\u0131 mutlu k\u0131lan, ne k\u0131yas\u0131ya i\u00e7me, ne t\u0131ka basa yeme, ne cinsel sap\u0131kl\u0131klar, ne de zengin sofralar\u0131n\u0131 dolduran bal\u0131klarla etlerin sa\u011flad\u0131\u011f\u0131 hazlard\u0131r. \u0130nsan\u0131 mutlu k\u0131lan; akla uygun ve sade al\u0131\u015fkanl\u0131klar, arayaca\u011f\u0131m\u0131z ve sak\u0131naca\u011f\u0131m\u0131z \u015feyleri iyice \u00f6l\u00e7ebilen, ruha rahats\u0131zl\u0131k veren yanl\u0131\u015f inan\u0131\u015flar\u0131 s\u00f6k\u00fcp atabilen bir ak\u0131ld\u0131r. O halde b\u00fct\u00fcn bu s\u00f6ylediklerimizin ilkesi, iyiliklerin en b\u00fcy\u00fc\u011f\u00fc olan bilgeliktir. Onu felsefeden de \u00fcst\u00fcn tutmak gerek. O b\u00fct\u00fcn erdemlerin kayna\u011f\u0131d\u0131r. Bu erdemlerse bizlere bilgelik, namus ve do\u011fruluk olmaks\u0131z\u0131n mutlu olunamayaca\u011f\u0131n\u0131 \u00f6\u011fretiyor. Bunlarsa zevksiz elde edilemez. Ger\u00e7ekten, bunlars\u0131z mutlu bir ya\u015fama olamayaca\u011f\u0131 gibi, mutlu bir ya\u015fama olmadan da bunlar var olamaz (Menoikeos\u2019a mektnp). D\u0130REKLER ARASINDA B\u0130R GALER\u0130 Zenon da (\u0130.\u00d6. 336-264), Epikuros gibi, bir ya\u015fama bi\u00e7imi kurma yolundad\u0131r. \u0130nsanlar, kuramsal d\u00fc\u015f\u00fcnceden b\u0131km\u0131\u015fa benzemektedirler. Kuram\u0131n i\u00e7inden i\u015flerine yarayan\u0131 se\u00e7meye \u00e7al\u0131\u015f\u0131yorlar. Varl\u0131\u011f\u0131n ilk nedeni hala ara\u015ft\u0131r\u0131l\u0131yorsa, art\u0131k bu, ya\u015faman\u0131n amac\u0131n\u0131 de\u011ferlendirebilmek i\u00e7indir. Bu ama\u00e7, Zenon\u2019da da bilgelik olmakta devam ediyor. Ger\u00e7ekte, antik\u00e7a\u011f\u0131n hangi \u00f6\u011fretisine bakarsak bakal\u0131m hep bu ama\u00e7ta birle\u015fildi\u011fini g\u00f6rece\u011fiz. Bilim, mutlu ya\u015famak i\u00e7in istenilmektedir. En y\u00fcksek erdem, iyi ve mutlu ya\u015famakt\u0131r.<\/p>\n Buna varman\u0131n yolu nedir?.. \u00d6\u011fretiler burada birbirlerinden ayr\u0131lmaktad\u0131rlar. Zenon da, bu amaca varmak i\u00e7in, yeni bir yol bulmaya \u00e7al\u0131\u015fmaktad\u0131r: Sorular bitmiyor: Edindi\u011fimiz bilginin do\u011fru olup olmad\u0131\u011f\u0131n\u0131 nas\u0131l anlayaca\u011f\u0131z?.. Zenon kar\u015f\u0131l\u0131yor hemen: Edindi\u011fimiz bilginin do\u011faya uygunlu\u011fuyla… \u0130yi ama edindi\u011fimiz bilginin ger\u00e7ekten do\u011faya uygun olup olmad\u0131\u011f\u0131n\u0131 nas\u0131l anlayal\u0131m?.. Zenon\u2019da kar\u015f\u0131l\u0131k haz\u0131r: Tasar\u0131mlar\u0131n\u0131z\u0131 (katalepsis) ve san\u0131lar\u0131n\u0131z\u0131 (doxa) bir yana b\u0131rak\u0131n, a\u00e7\u0131k se\u00e7ik bilgi (episteme) edinin. Bilgenin bilgisi b\u00f6ylesine bir bilgidir.<\/p>\n Sorular devam ediyor: Davran\u0131\u015flar\u0131m\u0131z\u0131n, edindi\u011fimiz bu a\u00e7\u0131k se\u00e7ik bilgi sonunda, akla uygun olup olmad\u0131\u011f\u0131n\u0131 nas\u0131l anlayaca\u011f\u0131z?.. Zenon, burada d\u00f6rt ana erdem \u00f6l\u00e7\u00fcs\u00fc veryor: Do\u011fru se\u00e7me erdemi (phronesis), sab\u0131rla katlanma erdemi (andreia), \u00f6l\u00e7\u00fcl\u00fc olma erdemi (sophrosyne), adaletle \u00fcle\u015ftirme erdemi (dikaiosyne).. Bu kar\u015f\u0131l\u0131k, \u015fu soruyu getiriyor: Do\u011fru se\u00e7ti\u011fimizi, sab\u0131rla katland\u0131\u011f\u0131m\u0131z\u0131, adaletle \u00fcle\u015ftirdi\u011fimizi nas\u0131l bilebiliriz? Do\u011faya uygun davranarak (naturam sequi), diyor Zenon.<\/p>\n Stoa okulu, b\u00f6ylelikle, kal\u0131c\u0131 bir ilkeye varm\u0131\u015f olmaktad\u0131r. Stoa d\u00fc\u015f\u00fcncesine g\u00f6re en do\u011fru se\u00e7en, sab\u0131rla katlanan, en \u00f6l\u00e7\u00fcl\u00fc ve en adaletli \u00fcle\u015ftirici do\u011fa\u2019d\u0131r, bir ba\u015fka deyi\u015fle, madde\u2019dir. Do\u011fala\u015fan bilge, bir kaya par\u00e7as\u0131n\u0131n mutlulu\u011fu i\u00e7indedir. [sayfa 100] Hi\u00e7bir \u015fey onu sarsamaz ve y\u0131kamaz. Akla uygunlu\u011fun \u00f6l\u00e7\u00fcs\u00fc, do\u011faya uygunluktur. \u00c7\u00fcnk\u00fc ak\u0131l da bir do\u011fa, bir madde \u00fcr\u00fcn\u00fcd\u00fcr ve akl\u0131n b\u00fct\u00fcn d\u00fc\u015f\u00fcnceleri do\u011fada olup bitenlerin yans\u0131mas\u0131ndan ba\u015fka bir \u015fey de\u011fildir.<\/p>\n Tasar\u0131mlardan ve san\u0131lardan kurtulmu\u015f bir ak\u0131l, a\u00e7\u0131k se\u00e7ik do\u011fa bilgisini edinebilir. A\u00e7\u0131k se\u00e7ik do\u011fa bilgisi de, insana, ya\u015famak ve mutlu olmak i\u00e7in en do\u011fru \u00f6l\u00e7\u00fcy\u00fc verecektir.<\/p>\n Zenon\u2019un, kendini \u00f6ld\u00fcrerek g\u00f6\u00e7\u00fcp gitmesinden sonra, Stoa okulunun ba\u015f\u0131na \u00f6\u011frencisi Kleantes (\u0130.\u00d6. 331-233) ge\u00e7ti. Mistik, yap\u0131l\u0131 bir atlet olan Kleantes, stoa \u00f6\u011fretisine, dinsel bir anlay\u0131\u015f getirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131. O da, \u00f6\u011fretmeni gibi kendini \u00f6ld\u00fcr\u00fcnce, okul, bir s\u00fcre Khrisippos\u2019un (\u0130.\u00d6. 280-206) y\u00f6netiminde kald\u0131. Daha sonra Panaitios (\u0130.\u00d6. 180-110) ve Poseidonios (\u0130.\u00d6. 135-51), \u00f6\u011fretiye, Platon ve Aristoteles d\u00fc\u015f\u00fcncelerini kar\u0131\u015ft\u0131rd\u0131lar. Panaitios, Roma\u2019n\u0131n \u00fcnl\u00fc komutan\u0131 Scipio\u2019nun arkada\u015f\u0131ym\u0131\u015f. Okulun Roma\u2019ya yerle\u015fmesinde, bu arkada\u015fl\u0131\u011f\u0131n yard\u0131m\u0131 olmu\u015ftur. Romal\u0131lar stoan\u0131n pe\u015finde d\u00fc\u015f\u00fcnsel bak\u0131mdan nas\u0131l \u00f6nemli bir g\u00fc\u00e7 kazanm\u0131\u015flarsa, stoa da Romal\u0131lar\u0131n elinde yepyeni bir ki\u015filik elde etmi\u015ftir. Romal\u0131lar, \u00f6nce, stoay\u0131 kar\u0131\u015fm\u0131\u015f d\u00fc\u015f\u00fcncelerden kurtararak eklektizmden ay\u0131rm\u0131\u015flar, sonra da onu kendi g\u00fc\u00e7lerine uygun bir bi\u00e7imde Romal\u0131la\u015ft\u0131rm\u0131\u015flard\u0131r. \u015eunu da unutmamak gerekir ki, her ne kadar \u00e7arm\u0131ha germi\u015flerse de, art\u0131k d\u00fcnya \u00fcst\u00fcnde bir \u0130sa ya\u015fam\u0131\u015f bulunmaktad\u0131r. Stoa \u00f6\u011fretisi, bir hayli g\u00fc\u00e7lenmekte olan kar\u015f\u0131t bir \u00f6\u011fretiyle sava\u015fmak zorundad\u0131r. Bununla beraber stoa, pek g\u00fc\u00e7l\u00fc kal\u0131c\u0131 de\u011ferleri y\u00fcz\u00fcnden, orta\u00e7a\u011f\u0131n kilise babalar\u0131n\u0131 bile etkileyecektir. Put\u00e7ulukla H\u0131ristiyanl\u0131k aras\u0131nda son sava\u015f k\u00f6ylerde olmu\u015f ve sonunda put\u00e7ulu\u011fu yenen H\u0131ristiyanl\u0131k, bu sava\u015fta kazanabilmek pahas\u0131na, ilkelerinden bir\u00e7oklar\u0131n\u0131 put\u00e7ulu\u011fa ba\u011f\u0131\u015flamak zorunda kalm\u0131\u015ft\u0131r (bkz. Hpnse Leonard, Hellen Latin Eski\u00e7a\u011f Bilgisi, Suat Yakup Baydur \u00e7evirisi, c. \u0131\u0131, s. 405-406).<\/p>\n BABA VE O\u011eLU H\u0131ristiyanl\u0131k, yeni bir din k\u0131l\u0131\u011f\u0131 alt\u0131nda eski Yunan\u2019\u0131n stoa felsefesini dile getiriyordu. Do\u011fal ya\u015fay\u0131\u015fa d\u00f6n\u00fclmeliydi. \u0130sa \u015f\u00f6yle sesleniyordu: G\u00f6kteki ku\u015flara bak\u0131n\u0131z; ne ekerler ne bi\u00e7erler, ne kilerleri ne ambarlar\u0131 vard\u0131r, oysa Baba onlar\u0131 yeterince beslemektedir. K\u0131rdaki \u00e7i\u00e7eklere bak\u0131n\u0131z; ne \u00e7al\u0131\u015f\u0131rlar, ne iplik e\u011firirler, oysa Baba onlar\u0131 yeterince giydirmektedir. Vay \u015fimdi tok olanlar\u0131n haline, \u00e7\u00fcnk\u00fc a\u00e7 kalacaklard\u0131r. Vay \u015fimdi g\u00fclenlerin haline, \u00e7\u00fcnk\u00fc a\u011flayacaklard\u0131r.<\/p>\n Gerekli olan, toplum s\u0131n\u0131flar\u0131n\u0131 alt\u00fcst edecek yeni bir d\u00fczendi. Musa\u2019n\u0131n yarar \u00f6l\u00e7\u00fcs\u00fcne kar\u015f\u0131l\u0131k \u0130sa, bu d\u00fczeni sa\u011flamak \u00fczere, yoksulluk \u00f6l\u00e7\u00fcs\u00fcn\u00fc getiriyordu. Ger\u00e7ek erdem yoksulluktayd\u0131. Tanr\u0131 kat\u0131na ancak yoksullar ula\u015fabileceklerdi.<\/p>\n Nas\u0131ra kasabas\u0131nda do\u011fan do\u011framac\u0131 \u0130sa, b\u00fct\u00fcn insanlar\u0131n karde\u015fli\u011fine dayanan yeni bir d\u00fc\u015f\u00fcnce getiriyordu. \u0130nsanlar\u0131n hepsi Baba Tanr\u0131\u2019n\u0131n \u00e7ocuklar\u0131yd\u0131. \u0130nsan\u0131n ruhu, Tanr\u0131\u2019n\u0131n ruhuydu. Tanr\u0131, insan\u0131n i\u00e7indeydi. Babas\u0131 nas\u0131l kendisiyse, kendisi de \u00f6ylece babas\u0131yd\u0131. \u0130lk bak\u0131\u015fta kar\u0131\u015f\u0131k gibi g\u00f6r\u00fcnen bu idealizm, \u015fu d\u00fc\u015f\u00fcnceye varmaktad\u0131r: \u0130nsan, kendisinin Tanr\u0131s\u0131d\u0131r. \u0130nsanlar ancak sevgiyle birbirlerine ba\u011flanabilirlerdi. Sevmek i\u00e7inse e\u015fitlik gerekiyordu. E\u015fitli\u011fi sa\u011flayan yoksulluktu.<\/p>\n Bu y\u00fczdendi ki, “bir devenin i\u011fnenin g\u00f6z\u00fcnden ge\u00e7mesi, bir varl\u0131kl\u0131n\u0131n Tanr\u0131 \u00fclkesine girmesinden kolay”d\u0131. \u0130nsanlar\u0131n, y\u00fczlerini bile g\u00f6rmeyece\u011fi miras\u00e7\u0131lar\u0131 i\u00e7in para biriktirmesi sa\u00e7mayd\u0131. G\u00f6kteki ku\u015flara bakmal\u0131yd\u0131, onlar ne ekiyorlar ne de bi\u00e7iyorlard\u0131, ne kilerleri ne de ambarlar\u0131 vard\u0131, ama Baba onlar\u0131 pekala besliyordu. Biri sevilip \u00f6tekine y\u00fcz \u00e7evrilmeden iki efendiye birden kulluk edilemezdi, ya Tanr\u0131\u2019ya kulluk ya da Mamon\u2019a (eski Suriyelilerin zenginlik tanr\u0131s\u0131) k\u00f6lelikten birini se\u00e7mek gerekiyordu. Ne yiyecek ne de giyecek i\u00e7in kayg\u0131 \u00e7ekilmemeliydi; ya\u015famak yiyecekten, beden giyecekten daha soylu de\u011fil miydi? K\u0131r zambaklar\u0131na bakmal\u0131yd\u0131, ne \u00e7al\u0131\u015f\u0131rlar, ne iplik e\u011firirlerdi, oysa S\u00fcleyman bile onlar gibi giyinememi\u015fti. Bir k\u0131r otunu b\u00f6yle giydirebilen Baba, insanlara neler yapmazd\u0131? Yar\u0131n i\u00e7in kayg\u0131 \u00e7ekmemeliydi, \u00e7\u00fcnk\u00fc yar\u0131n denilen g\u00fcn kendi kayg\u0131s\u0131n\u0131 \u00e7ekiyordu, her g\u00fcne kendi derdi yeterdi.<\/p>\n D\u00fcnya k\u00f6t\u00fcl\u00fcklerle doluydu. Krallar peygamberleri \u00f6ld\u00fcr\u00fcyor, din bilginleri ba\u015fkalar\u0131na emrettiklerini kendileri yapm\u0131yorlard\u0131. Do\u011frular eziliyor, iyilere a\u011flamak d\u00fc\u015f\u00fcyordu. Oysa g\u00f6k saltanat\u0131 gelmek \u00fczereydi; Tanr\u0131, iyilere d\u00fc\u015fman olan d\u00fcnyadan iyilerin \u00f6c\u00fcn\u00fc alacakt\u0131. \u0130yili\u011fin egemenli\u011fi yak\u0131nd\u0131, iyilik \u00e7a\u011f\u0131n\u0131n ba\u015flamas\u0131 birdenbire olacakt\u0131. Bu, d\u00fcnyan\u0131n en \u00f6nemli devrimiydi. B\u00fcy\u00fckler k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fc, k\u00fc\u00e7\u00fckler de b\u00fcy\u00fckl\u00fc\u011f\u00fc tadacakt\u0131. G\u00f6k saltanat\u0131, iyi bal\u0131klarla k\u00f6t\u00fc bal\u0131klar\u0131n bir arada kayna\u015ft\u0131\u011f\u0131 b\u00fcy\u00fck bir a\u011f\u0131n savrulmas\u0131yd\u0131. \u0130yi bal\u0131klar ay\u0131klanacak, k\u00f6t\u00fclerse yeniden denize at\u0131lacakt\u0131. G\u00f6k saltanat\u0131, iyi bitkilerle k\u00f6t\u00fc bitkilerin birbirlerinden ayr\u0131lacaklar\u0131 saatti. Karamu\u011fun bu\u011fdaydan ayr\u0131laca\u011f\u0131 an gelmek \u00fczereydi.<\/p>\n Bu d\u00fc\u015f\u00fcncelerden \u00e7o\u011fu \u0130sa\u2019dan \u00f6nce de biliniyordu. Ruhlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, eski Yunan\u2019dan geliyordu. Danyal, g\u00f6k saltanat\u0131ndan s\u00f6z a\u00e7m\u0131\u015ft\u0131. Sirakh o\u011flu \u0130sa, Gamaliel, Soho\u2019lu Antigone, Hillel gibi adamlar bunlara benzer s\u00f6zler s\u00f6ylemi\u015flerdi. \u00d6zellikle, dinin iyilik etmekten ibaret bulundu\u011funu s\u00f6yleyen Sirakh o\u011flu, ada\u015f\u0131ndan \u00e7ok daha \u00f6nce ona \u00f6nderlik etmi\u015fti. Oysa b\u00fct\u00fcn bu davran\u0131\u015flar, \u0130sa\u2019n\u0131n uyand\u0131rd\u0131\u011f\u0131 ilgiyi do\u011furamam\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc \u0130sa, hi\u00e7bir ayr\u0131l\u0131k g\u00f6zetmeksizin, d\u00fcnyan\u0131n b\u00fct\u00fcn yoksullar\u0131na sesleniyordu.<\/p>\n \u0130sa\u2019dan sonraki ilk y\u00fczy\u0131llar, yoksullu\u011fu en b\u00fcy\u00fck erdem sayan y\u00fczy\u0131llard\u0131r. Orta\u00e7a\u011f\u0131n sonlar\u0131na kadar, d\u00fcnyan\u0131n her yerinde, yoksul anlam\u0131ndaki ebion tilci\u011finden yap\u0131lan ebionistler ad\u0131 alt\u0131nda dilenci ordular\u0131 t\u00fcremi\u015ftir. \u00d6zellikle, bilimin s\u0131k\u0131 bir bask\u0131 alt\u0131nda tutuldu\u011fu en karanl\u0131k \u00e7a\u011f olan orta\u00e7a\u011f, b\u00f6ylesine dilenci mezhepleriyle doludur. Lyon yoksullar\u0131, \u0130ncil yoksullar\u0131, Fratricelle\u2019ler, Begard\u2019lar, [sayfa 102] Bonhomme\u2019lar bunlar\u0131n say\u0131s\u0131z \u00f6rneklerinden birka\u00e7\u0131d\u0131r. B\u00fct\u00fcn bu mezhepler, \u0130sa\u2019n\u0131n en ger\u00e7ek \u00e7\u0131raklar\u0131 olduklar\u0131n\u0131 savunuyorlard\u0131. Yoksulluktan da \u00f6teye giden bir \u00e7e\u015fit dilencilik, y\u00fczy\u0131llar boyunca, en b\u00fcy\u00fck ermi\u015flik, var\u0131lmas\u0131 gereken tek erdem say\u0131lm\u0131\u015ft\u0131r. XIII. y\u00fczy\u0131lda yeni bir din kurma yolunda beliren Ambria olay\u0131, yoksullar ad\u0131na yap\u0131lm\u0131\u015ft\u0131. \u0130sa\u2019n\u0131n hikayemsi \u00f6\u011f\u00fctlerinden biri ebionistlerin amac\u0131 olmu\u015ftu: “Varl\u0131kl\u0131 bir adam vard\u0131, yiyip i\u00e7ip keyfine bakard\u0131. Lazar ad\u0131nda bir yoksul da yaralar bereler i\u00e7inde k\u0131vran\u0131r, varl\u0131kl\u0131n\u0131n art\u0131klar\u0131yla ge\u00e7inirdi, yoksulu \u0130brahim\u2019in kuca\u011f\u0131na vermi\u015flerdi. Cehennemin ac\u0131lar\u0131 i\u00e7inde k\u0131vranan varl\u0131kl\u0131; ey \u0130brahim baba, diye ba\u011f\u0131rd\u0131, Lazar\u2019\u0131 g\u00f6nder de parma\u011f\u0131n\u0131n ucunu suya bat\u0131r\u0131p dilimi serinletsin, \u00e7ok ac\u0131 \u00e7ekiyorum… \u0130brahim \u015f\u00f6yle kar\u015f\u0131l\u0131k verdi: Ey o\u011ful, sen d\u00fcnyada iyilik pay\u0131n\u0131 al\u0131rken Lazar k\u00f6t\u00fcl\u00fck pay\u0131n\u0131 al\u0131yordu. O \u015fimdi ac\u0131lar\u0131n\u0131 unutacak, sen ac\u0131 \u00e7ekeceksin”.<\/p>\n \u0130sa\u2019n\u0131n yapt\u0131klar\u0131 ve s\u00f6yledikleri Matta, Markos, Luka ve Yuhanna taraf\u0131ndan d\u00f6rt \u0130ncil\u2019de anlat\u0131lm\u0131\u015ft\u0131r. H\u0131ristiyanl\u0131\u011f\u0131n kutsal kitab\u0131, Eski Ahit ad\u0131 verilen Tevrat\u2019\u0131 b\u00fct\u00fcn\u00fcyle kapsad\u0131\u011f\u0131 gibi Yeni Ahit ad\u0131 alt\u0131nda d\u00f6rt \u0130ncil\u2019le birlikte daha bir\u00e7ok mektup ve vahyi toplam\u0131\u015ft\u0131r. H\u0131ristiyanl\u0131k, ilk bi\u00e7imiyle, bir Yahudi mezhebi olarak belirmi\u015ftir. H\u0131ristiyanl\u0131\u011f\u0131n bir sistem olarak yay\u0131l\u0131\u015f\u0131, \u0130sa\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra, Tarsus\u2019lu Pavlus\u2019un i\u015fidir. Yeni Ahit\u2019te yer alan Resullerin \u0130\u015fleri adl\u0131 kitab\u0131nda \u015f\u00f6yle demektedir: “B\u00fct\u00fcn uluslar\u0131 \u0130sa Mesih\u2019e imana \u00e7a\u011f\u0131rmak \u00fczere onun arac\u0131l\u0131\u011f\u0131yla inayet ve peygamberlik ald\u0131m. Roma\u2019da bulunan kutsall\u0131\u011fa \u00e7a\u011fr\u0131lm\u0131\u015f b\u00fct\u00fcn sevgililerine Babam\u0131z Allah ve Rab \u0130sa Mesih\u2019ten inayet ve selam olsun”. Pavlus, bu mektuplar\u0131nda, Yahudili\u011fin erdemlerini anlatarak uluslar\u0131 \u0130sa\u2019n\u0131n Yahudi mezhebine \u00e7a\u011f\u0131rmaktad\u0131r. Romal\u0131lara mektubunda, “Yahudili\u011fin erdemleri \u00e7oktur, \u00e7\u00fcnk\u00fc onlar Allah\u2019\u0131n vahiylerine kavu\u015ftular, Allah onlara emniyet etti” demektedir. Eski ve Yeni Ahit\u2019lerin t\u00fcm\u00fcn\u00fc kapsayan H\u0131ristiyanl\u0131\u011f\u0131n kutsal kitab\u0131, Yuhanna\u2019n\u0131n vahyiyle son bulmaktad\u0131r. Kutsal kitab\u0131n son buyruklar\u0131 \u015funlard\u0131r: “Bu kitab\u0131n peygamberlik s\u00f6zlerini her i\u015fiten ben \u015fehadet ediyorum. E\u011fer bir ki\u015fi bunlara bir \u015fey katarsa Tanr\u0131 da bu kitaplarda yaz\u0131lm\u0131\u015f olan belalar\u0131 ona katacakt\u0131r, e\u011fer bir ki\u015fi bunlardan bir \u015fey \u00e7\u0131kar\u0131rsa, Tanr\u0131 da onu bu kitapta yaz\u0131lm\u0131\u015f olan hayat a\u011fac\u0131ndan ve kutsal \u015fehirden \u00e7\u0131karacakt\u0131r. B\u00fct\u00fcn bunlara \u015fahadet eden, tez geliyorum, diyor. Amin; gel ya Rab \u0130sa!..”<\/p>\n GEREKL\u0130 OLAN Tarihsel s\u00fcre\u00e7te Yunan mucizesi\u2019ni Roma mucizesi izlemektedir. Can \u00e7eki\u015fen Yunan k\u00f6lecili\u011fi, yerini, gittik\u00e7e geli\u015fen Roma k\u00f6lecili\u011fine b\u0131rak\u0131yor. Yunanl\u0131lar, tarihsel prati\u011fin teorisini kurmu\u015flard\u0131, Romal\u0131larsa Yunan teorisinin prati\u011fini ger\u00e7ekle\u015ftiriyorlar. Romal\u0131lar\u0131n d\u00fc\u015f\u00fcnsel ya\u015fam\u0131, stoac\u0131l\u0131\u011f\u0131n Roma\u2019ya sokulmas\u0131yla [sayfa 103] ba\u015flam\u0131\u015ft\u0131r. Roma stoac\u0131l\u0131\u011f\u0131n\u0131n \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcrleri Marcus Tullius Cicero (\u0130.\u00d6. 106-43), Annaeus Seneca (3-65), k\u00f6le Epiktetos (50-130) ve \u0130mparator Marcus Aurelius\u2019tur (121-180). Stoac\u0131l\u0131\u011f\u0131n Roma\u2019ya yerle\u015fmesinde stoac\u0131 Panaitios\u2019la Roma\u2019n\u0131n \u00fcnl\u00fc komutan\u0131 Scipio ve stoac\u0131 Diodotos\u2019la Roma\u2019n\u0131n \u00fcnl\u00fc devlet adam\u0131 Cicero aras\u0131ndaki dostluklar\u0131n b\u00fcy\u00fck yard\u0131m\u0131 olmu\u015ftur.<\/p>\n Romal\u0131lar stoa \u00f6\u011fretisiyle nas\u0131l d\u00fc\u015f\u00fcnsel bir g\u00fc\u00e7 kazanm\u0131\u015flarsa stoa \u00f6\u011fretisi de Romal\u0131lar\u0131n elinde yepyeni bir ki\u015filik elde etmi\u015ftir. Romal\u0131lar, \u00f6nce, stocal\u0131\u011f\u0131 kar\u0131\u015fm\u0131\u015f d\u00fc\u015f\u00fcncelerden temizleyerek eklektizmden kurtarm\u0131\u015ft\u0131r, sonra da onu kendi g\u00fc\u00e7l\u00fcl\u00fcklerine uygun olarak Romal\u0131la\u015ft\u0131rm\u0131\u015flard\u0131r. Bundan ba\u015fka stoac\u0131l\u0131k, yeni filizlenen H\u0131ristiyanl\u0131kla da sava\u015fmak zorunda kald\u0131\u011f\u0131ndan yeni de\u011ferlere y\u00f6nelmi\u015ftir. Buna kar\u015f\u0131 H\u0131ristiyanl\u0131k da put\u00e7ulukla yapt\u0131\u011f\u0131 bu sava\u015f\u0131 k<\/p>\n Marcus Tullius Cicero\u2019nun (\u0130.\u00d6. 106-43) bu konudaki \u00f6nemi, daha \u00e7ok, hemen b\u00fct\u00fcn Yunan felsefesini Romal\u0131lara tan\u0131tm\u0131\u015f olmas\u0131ndad\u0131r. Bu bak\u0131mdan Roma felsefe dilinin babas\u0131 say\u0131l\u0131yor. Stoac\u0131 Diodotos\u2019un yak\u0131n dostuydu. Yunancayla stoac\u0131l\u0131\u011f\u0131 ondan \u00f6\u011frenmi\u015f olmal\u0131d\u0131r. Filozof olarak stoac\u0131l\u0131\u011fa pek bir \u015fey katm\u0131\u015f de\u011fildir. \u015eu \u00f6rnekte de g\u00f6r\u00fclece\u011fi gibi, d\u00fc\u015f\u00fcncesi, stoa temeline dayanmaktad\u0131r: En ger\u00e7ek kanun, do\u011fru ak\u0131ld\u0131r. Do\u011fru ak\u0131l, do\u011faya uygun, b\u00fct\u00fcn varl\u0131klarda ayn\u0131, de\u011fi\u015fmez, yok olmaz bir g\u00fc\u00e7t\u00fcr. O, bize g\u00f6revimizi g\u00f6sterir. Namuslu adam, onun buyruk ve yasaklar\u0131na kulaklar\u0131n\u0131 t\u0131kamaz.<\/p>\n Bu kanun, hi\u00e7bir de\u011fi\u015fme tan\u0131maz; Atina\u2019da ba\u015fka, Roma\u2019da ba\u015fka de\u011fildir. Bu, b\u00fct\u00fcn zamanlarda ve b\u00fct\u00fcn uluslar\u0131 y\u00f6neten tek ve ayn\u0131 kanundur (De Rebuplica 3. kitap, XXII).<\/p>\n Annaeus Seneca (\u0130.S. 3-65), ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcne inanmak gibi ruh\u00e7u \u00e7\u0131k\u0131\u015flar\u0131na kar\u015f\u0131n, \u00f6zellikle do\u011fa bilimi bak\u0131m\u0131ndan stoac\u0131l\u0131\u011fa yeni de\u011ferler kazand\u0131rm\u0131\u015ft\u0131r. \u015eu mektuplar, onun stoac\u0131 d\u00fc\u015f\u00fcncelerini belirtmektedirler: \u00d6l\u00e7\u00fcl\u00fc tutkular\u0131 olmak m\u0131, ya da hi\u00e7bir tutkusu olmamak m\u0131 daha iyidir dersin Lucilius?.. Bizim stoac\u0131lar hi\u00e7bir tutkuyu istemiyorlar, Aristocularsa \u00f6l\u00e7\u00fcl\u00fc olmak \u015fart\u0131yla kimilerine g\u00f6z yumuyorlar. Ben, kendi pay\u0131ma, bir hastal\u0131ktan v\u00fccudun nas\u0131l yararlanabilece\u011fini anlam\u0131yorum. Korkma, elinden al\u0131nmas\u0131n\u0131 istemedi\u011fin hi\u00e7bir \u015feyi senden ay\u0131racak de\u011filim. Ben, ancak k\u00f6t\u00fc ve bozuk olan\u0131 alaca\u011f\u0131m senin elinden. \u015eehveti ve sefihli\u011fi senden al\u0131yorum ama ya\u015fay\u0131\u015f\u0131n\u0131 tatl\u0131 k\u0131labilecek her \u015feyi sana b\u0131rak\u0131yorum. Onlar seni y\u00f6netece\u011fi yerde, sen onlar\u0131 y\u00f6net.<\/p>\n B\u00fct\u00fcn tutkular\u0131n do\u011fal kaynaktan \u00e7\u0131kt\u0131\u011f\u0131n\u0131 bilmez de\u011filim. Bunlar, ya\u015famaya katlanabilmek i\u00e7in gereklidir. Ancak, \u015fehvet ve sefihlik, ya\u015famaya katlanabilmek i\u00e7in de\u011fil, sadece kendileri i\u00e7in gereklidirler. O halde kap\u0131lar\u0131m\u0131z\u0131 bunlara kapayal\u0131m. \u00c7\u00fcnk\u00fc onlar\u0131 i\u00e7eri almak kolayd\u0131r ama d\u0131\u015far\u0131ya atmak zordur Lucilius… (Lucilius\u2019a Mektuplar, CXVi). K\u00f6le de ne demek oluyor Lucilius? \u015eehvet ve oburlu\u011fun y\u00fcz\u00fcnden as\u0131l k\u00f6le sen de\u011fil misin? Hepimiz ayn\u0131 k\u00f6kten, ayn\u0131 kaynaktan gelmekteyiz. Hi\u00e7 kimse ba\u015fkas\u0131ndan daha soylu de\u011fildir. Evlerinin avlusunu atalar\u0131n\u0131n resimleriyle s\u00fcsleyenler, soylu de\u011fil, \u00fcnl\u00fcd\u00fcrler. Herkesin bir tek babas\u0131 vard\u0131r, o da G\u00f6k Tanr\u0131\u2019d\u0131r. Parlak ya da s\u00f6n\u00fck basamaklarla herkesin k\u00fct\u00fc\u011f\u00fc ona \u00e7\u0131kar (De Beneficiis, XXVIII). Sadece namusun iyi oldu\u011funu anlamad\u0131k\u00e7a mutlu olamazs\u0131n Lucilius. \u00c7\u00fcnk\u00fc mutlu ya\u015famak i\u00e7in ku\u015fkuyla titrememek gerekir. Bizi g\u00fcvene g\u00f6t\u00fcren tek bir yol varsa o da b\u00fct\u00fcn d\u0131\u015f \u015feyleri hor g\u00f6rmek ve namusla yetinmektir. Kendini erdeme de\u011fil de talihe b\u0131rak\u0131rsan \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden olur, ba\u015fkalar\u0131na boyun e\u011fersin. Ger\u00e7ek iyiler, akl\u0131n verdikleridir. \u00c7\u00fcnk\u00fc onlar, sa\u011flam ve s\u00fcreklidir. Mutluluk budur Lucilius… (Lucilius\u2019a Mektuplar, LXXV).<\/p>\n Epiktetos (\u0130.S. 50-130), \u00f6l\u00fcms\u00fczl\u00fc\u011fe inanmaz, bitimsiz bir ya\u015fay\u0131\u015f\u0131 d\u00fc\u015f\u00fcnmeyi a\u00e7\u0131k\u00e7a g\u00fcl\u00fcn\u00e7 bulur. Eski stoaya ba\u011fl\u0131 sert bir ahlak\u00e7\u0131d\u0131r. Efendisi sakat baca\u011f\u0131n\u0131 b\u00fckerek e\u011flenirken, yapma k\u0131rars\u0131n, demi\u015f. Bacak k\u0131r\u0131l\u0131nca da, hi\u00e7bir \u015fey olmam\u0131\u015f gibi, so\u011fukkanl\u0131l\u0131kla, k\u0131rars\u0131n demedin mi, diye m\u0131r\u0131ldanmakla yetinmi\u015f. Bu olay onun Andreia erdemine ne b\u00fcy\u00fck bir d\u00fc\u015f\u00fcnce g\u00fcc\u00fcyle ba\u011fland\u0131\u011f\u0131n\u0131 tan\u0131tlamaktad\u0131r (\u0130nsanlar\u0131n, k\u0131r\u0131lan baca\u011fa katlanmak yerine, o baca\u011f\u0131 k\u0131rd\u0131rmamak gerekti\u011fini \u00f6\u011frenmeleri i\u00e7in daha pek uzun y\u0131llar ge\u00e7ecektir). Tek sat\u0131r yazmam\u0131\u015ft\u0131. D\u00fc\u015f\u00fcncelerini, \u00f6\u011frencilerinin tuttu\u011fu notlardan \u00f6\u011freniyoruz. Bu notlarda, \u00f6rne\u011fin, \u015funlar\u0131 s\u00f6ylemektedir: Bilgelik, elimizde olan ve olmayan \u015feyleri bilmek ve ona g\u00f6re davranmakt\u0131r. Elimizde olanlar davran\u0131\u015flar\u0131m\u0131z, elimizde olmayanlarsa v\u00fccudumuzdur. Senin olan\u0131 kendine ay\u0131r, senin olmayan\u0131n yakas\u0131n\u0131 b\u0131rak. En b\u00fcy\u00fck felaket, \u00f6l\u00fcm\u00fc felaket saymakt\u0131r. \u0130steklerinin her halde ger\u00e7ekle\u015fmesini istiyorsan sadece kendi elinde olanlar\u0131 iste Her \u015feyin iki kulpu vard\u0131r. Biri onu ta\u015f\u0131maya elveri\u015fli, \u00f6b\u00fcr\u00fc de\u011fildir. Karde\u015fin sana bir k\u00f6t\u00fcl\u00fck ederse, onu sana k\u00f6t\u00fcl\u00fck etti\u011fi yandan alma. \u00c7\u00fcnk\u00fc o kulp onu ta\u015f\u0131maz. Karde\u015fin oldu\u011fu yandan al. \u00c7\u00fcnk\u00fc onu ta\u015f\u0131yabilecek kulp, bu kulptur. Yapaca\u011f\u0131n i\u015fi \u00f6l\u00e7. O y\u00fck\u00fc kald\u0131rabilecek misin? G\u00fcre\u015f\u00e7i olmak istiyorsan kollar\u0131na bak. Filozof olmak istiyorsan, ba\u015fkalar\u0131 kadar yemekle beraber, filozoflar kadar i\u00e7mekle yetinip yetinemeyece\u011fini d\u00fc\u015f\u00fcn. Bug\u00fcn filozof, yar\u0131n tefeci, \u00f6b\u00fcr g\u00fcn Kayser\u2019in vekilharc\u0131 olamazs\u0131n. Tek bir adam olman gerek, iyi ya da k\u00f6t\u00fc tek bir adam.<\/p>\n Bilge odur ki kimseyi k\u00f6t\u00fclemez, kimseyi \u00f6vmez, kimseden yak\u0131nmaz, kimseyi su\u00e7lamaz. O, b\u00fct\u00fcn isteklerini k\u00f6k\u00fcnden s\u00f6k\u00fcp atm\u0131\u015ft\u0131r. Yalan s\u00f6ylememek gerekti\u011fini her zaman tan\u0131tlar\u0131z ve her zaman yalan s\u00f6yleriz. Gerekli olan, “neden yalan s\u00f6ylememeli?” sorusunun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulmak de\u011fil, yalan s\u00f6ylememektir. Do\u011fa yasas\u0131, her do\u011fan\u0131n \u00f6lmesini gerektirir. O halde \u00f6lmen gerek. Ben sonsuzluk de\u011filim. Nas\u0131l saat g\u00fcn\u00fcn bir par\u00e7as\u0131ysa ben de b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131y\u0131m. Saat gelir ge\u00e7er, ben de gelir ge\u00e7erim. Ge\u00e7ip gitmenin bi\u00e7imi hi\u00e7 de \u00f6nemli de\u011fil. \u0130ster s\u0131tmayla olsun, ister suyla… G\u00f6revimiz, elimizde olan\u0131 yapmak, \u00fcst yan\u0131na kulak asmamakt\u0131r. Deniz yolculu\u011funa \u00e7\u0131kacaksam gemiyi, kaptan\u0131, mevsimi se\u00e7erim. \u00c7\u00fcnk\u00fc bunlar benim elimdedir. Yolda bir f\u0131rt\u0131na koparsa umursamam, \u00e7\u00fcnk\u00fc bu, benim elimde de\u011fildir. Nas\u0131l kaptan\u0131 se\u00e7mek benim g\u00f6revimse, f\u0131rt\u0131nayla u\u011fra\u015fmak da \u00f6ylece kaptan\u0131n g\u00f6revidir, o d\u00fc\u015f\u00fcns\u00fcn, bana ne.. (D\u00fc\u015f\u00fcnceler-Sohbetler).<\/p>\n \u0130mparator Marcus Aurelius (\u0130.S. 121-180) da, Seneca gibi, ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcne inan\u0131yor. Bir yandan da Epiktetos gibi, sert bir ahlak\u00e7\u0131d\u0131r. Eski stoan\u0131n, kendi kendisiyle hesapla\u015fmak (nefis murakebesi) ilkesini en iyi uygulayanlardan biri [sayfa 105] oldu\u011funu \u015fu yap\u0131t\u0131yla da tan\u0131tlam\u0131\u015ft\u0131r: Kendime Bak\u0131\u015flar… Marcus Aurelius\u2019a g\u00f6re bizler, bir ba\u011f k\u00fct\u00fc\u011f\u00fc gibi yemi\u015f vermek i\u00e7in ya\u015famaktay\u0131z. Akl\u0131m\u0131z, bedenimiz \u00fcst\u00fcnde egemen olamayacak kadar g\u00fc\u00e7s\u00fczle\u015fmi\u015fse, ya\u015famaktan iste\u011fimizle ayr\u0131lmal\u0131y\u0131z. Seneca\u2019n\u0131n da dedi\u011fi gibi, yeterince ya\u015famak elimizdedir. Marcus Aurelius \u015f\u00f6yle demektedir: Do\u011faya uygun olarak ya\u015fa ve ondan tasalanmadan ayr\u0131l, t\u0131pk\u0131 olgunla\u015fm\u0131\u015f bir yemi\u015f gibi. Yemi\u015f olgunla\u015f\u0131nca kendisini yaratm\u0131\u015f olan a\u011faca ve topra\u011fa minnet duyarak yere d\u00fc\u015fer… Roma k\u00f6lecili\u011finin pratik ya\u015fam\u0131 g\u00fcn\u00fcm\u00fcz anamalc\u0131l\u0131\u011f\u0131n\u0131 haz\u0131rlaya dursun, teorik ya\u015fam\u0131ndan g\u00fcn\u00fcm\u00fcze sadece iki mutluluk \u00f6\u011f\u00fcd\u00fc kalm\u0131\u015ft\u0131r. Oysa, Bergson\u2019un dedi\u011fi gibi, her an meydana gelmedi\u011fi g\u00f6r\u00fcld\u00fc\u011f\u00fcne g\u00f6re, s\u00fcrekli olarak tekrarlanan bu deney insanda belirsiz bir ku\u015fku yaratmakta, \u00f6l\u00fcm d\u00fc\u015f\u00fcncesiyle \u00e7\u00f6ken kesinli\u011fin \u00fcrpertici etkilerini yumu\u015fatmaktad\u0131r. Bu deney kendisini oyalayarak, \u00f6l\u00fcm bunal\u0131m\u0131ndan kurtulmu\u015ftur. Bu oyalanma gen\u00e7 insanlarda pek g\u00fc\u00e7l\u00fcd\u00fcr ama \u00e7an seslerinin duyulmaya ba\u015flad\u0131\u011f\u0131 ya\u015fl\u0131l\u0131k y\u0131llar\u0131 kap\u0131y\u0131 \u00e7al\u0131nca oyalanma g\u00fcc\u00fc de bir hayli azal\u0131r. Ya\u015fl\u0131 insan, art\u0131k \u00f6l\u00fcm korkusunun bask\u0131s\u0131 alt\u0131ndad\u0131r. Cicero, Ya\u015fl\u0131l\u0131k (De Senectute) adl\u0131 yap\u0131t\u0131n\u0131 altm\u0131\u015f iki ya\u015f\u0131nda yazd\u0131. Bir y\u0131l sonra, kafas\u0131n\u0131n k\u0131l\u0131\u00e7la kesilece\u011finden habersizdi. Roma imparatorlu\u011funun en \u00fcnl\u00fc ki\u015filerinden biriydi. Kons\u00fcll\u00fck etmi\u015fti. Usta bir s\u00f6ylevci, d\u00fc\u015f\u00fcnce ve edebiyat adam\u0131yd\u0131. Julius Caesar\u2019\u0131n diktat\u00f6rl\u00fc\u011f\u00fcnden sonra bir k\u00f6\u015feye \u00e7ekilmi\u015f, kendini b\u00fcsb\u00fct\u00fcn edebiyatla felsefeye vermi\u015fti. Caesar, senatoda han\u00e7erlenince yeniden siyaset tutkusuna kap\u0131ld\u0131. Roma\u2019n\u0131n bir hayli kar\u0131\u015f\u0131k g\u00fcnleriydi. Caesar\u2019\u0131 han\u00e7erleyenler yapt\u0131klar\u0131 i\u015fin sonucunu alamadan ka\u00e7m\u0131\u015flar, meydan\u0131 bo\u015f b\u0131rakm\u0131\u015flard\u0131: Cicero, bu bo\u015fluktan yararlanmas\u0131n\u0131 bilen Marcus Antonius\u2019e kar\u015f\u0131, Caesar\u2019\u0131n ye\u011feni gen\u00e7 Octavius\u2019\u00fc tuttu. Antonius\u2019le Octavius birle\u015fince, b\u00fcy\u00fck mutlulu\u011funa inand\u0131\u011f\u0131 ya\u015fl\u0131l\u0131\u011f\u0131n\u0131 ya\u015fayamad\u0131. Kafas\u0131 kesilerek \u00f6ld\u00fcr\u00fcld\u00fc.<\/p>\n Cicero, d\u00f6rt b\u00f6l\u00fcmde toplad\u0131\u011f\u0131 ya\u015fl\u0131l\u0131k sorunlar\u0131 \u00fcst\u00fcnde, ayr\u0131 ayr\u0131 d\u00fc\u015f\u00fcn\u00fcyor. Ya\u015fl\u0131l\u0131\u011f\u0131n yapaca\u011f\u0131 i\u015fler yok mudur? diye soruyor \u00f6nce Ya\u015fl\u0131lar, gen\u00e7lerin yapt\u0131klar\u0131 i\u015fleri yapamazlar, bedensel g\u00fc\u00e7leri yetmez, do\u011fru ama \u00e7ok daha b\u00fcy\u00fck, \u00e7ok daha de\u011ferli i\u015fler yapabilirler. B\u00fcy\u00fck i\u015fler, \u00e7eviklikle de\u011fil, bilgi ve d\u00fc\u015f\u00fcnce g\u00fcc\u00fcyle yap\u0131l\u0131r. Ya\u015fl\u0131l\u0131k bu g\u00fc\u00e7leri art\u0131r\u0131r. Isparta\u2019da en \u00f6nemli g\u00f6revlerde bulunanlara Ya\u015fl\u0131lar, bunlar\u0131n kurullar\u0131na da Ya\u015fl\u0131lar Kurulu denirdi. Ya\u015fland\u0131k\u00e7a belle\u011fimizin (haf\u0131za) g\u00fcc\u00fcn\u00fc yitirdi\u011fi san\u0131s\u0131 do\u011fru de\u011fildir. \u0130\u015fletmezsen ya da yarat\u0131l\u0131\u015ftan a\u011f\u0131r i\u015fliyorsa g\u00fc\u00e7s\u00fczd\u00fcr elbet. \u0130\u015fleyen ak\u0131l g\u00fcc\u00fcn\u00fc yitirmez.<\/p>\n O\u011fullar\u0131, ya\u015fl\u0131l\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc mallar\u0131n\u0131 y\u00f6netemiyor diye koca Sophokles\u2019i su\u00e7lamaya kalkm\u0131\u015flard\u0131. Sophokles, yarg\u0131\u00e7lara, o s\u0131rada yazd\u0131\u011f\u0131 Oidipus Kolomnosta\u2019y\u0131 okudu. Yarg\u0131\u00e7lar\u0131n parma\u011f\u0131 a\u011fz\u0131nda kald\u0131. Homeros\u2019u, Simonides\u2019i, \u0130sokrates\u2019i, Gorgias\u2019\u0131, Platon\u2019u, Pythagoras\u2019\u0131, Zenon\u2019u, [sayfa 106] Diogenes\u2019i d\u00fc\u015f\u00fcn\u00fcn. Bunlar, en \u00fcnl\u00fc yap\u0131tlar\u0131n\u0131 en ya\u015fl\u0131l\u0131k g\u00fcnlerinde vermi\u015flerdi. \u0130nsan \u00e7ok ya\u015fay\u0131nca g\u00f6rmek istemedi\u011fi bir\u00e7ok \u015feyi g\u00f6r\u00fcr derler. \u0130yi ama g\u00f6rmek istedi\u011fi bir\u00e7ok \u015feyi de g\u00f6r\u00fcr.<\/p>\n Yeni yeti\u015fti\u011fim s\u0131ralarda bir bo\u011fa ya da bir fil kadar g\u00fc\u00e7l\u00fc olmak umurumda de\u011fildi. \u015eimdi de gen\u00e7likteki g\u00fcc\u00fcm\u00fc yitiri\u015fim umurumda de\u011fildir. Elinde olan\u0131 kullanmak gerek. \u00dcnlerini kollar\u0131ndaki g\u00fcce bor\u00e7lu olanlar hay\u0131flanabilirler. Kafa g\u00fcc\u00fcyse son solu\u011fa dek s\u00fcrer. Kyros, \u00f6l\u00fcrken, iyice ya\u015fland\u0131\u011f\u0131 halde, hi\u00e7bir g\u00fcn kendini gen\u00e7li\u011findekinden daha g\u00fc\u00e7s\u00fcz bulmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015fti. Milon, Olympia meydan\u0131na omuzlar\u0131nda canl\u0131 bir \u00f6k\u00fczle girmi\u015f. Sana b\u00f6yle bir omuz g\u00fcc\u00fcn\u00fcn m\u00fc, yoksa Pythagoras\u2019\u0131nki gibi bir kafa g\u00fcc\u00fcn\u00fcn m\u00fc verilmesini isterdin? Hi\u00e7bir i\u015f yapamayacak kadar ya\u015fl\u0131lar da vard\u0131r elbet ama bu g\u00fc\u00e7s\u00fczl\u00fck ya\u015fl\u0131l\u0131\u011f\u0131n i\u015fi de\u011fil, sa\u011fl\u0131\u011f\u0131n i\u015fidir. Sa\u011fl\u0131\u011f\u0131n\u0131 koruyan ya\u015fl\u0131, b\u00f6ylesine g\u00fc\u00e7s\u00fczle\u015fmez. Bundan ba\u015fka, gen\u00e7ler bile zay\u0131f yap\u0131l\u0131 olabildi\u011fine g\u00f6re, ya\u015fl\u0131lar\u0131n zay\u0131f yap\u0131l\u0131 olmas\u0131nda \u015fa\u015f\u0131lacak ne var? Bunakl\u0131k denilen aptall\u0131k, her ya\u015fl\u0131da de\u011fil, az ak\u0131ll\u0131 ya\u015fl\u0131larda olur. Hem bunak gen\u00e7lerin say\u0131s\u0131 daha m\u0131 az? Cacilius, komedilerdeki budala kocam\u0131\u015flar, derken; her \u015feye inan\u0131veren, unutkan, gev\u015femi\u015f ya\u015fl\u0131lar\u0131 anlatmak istemi\u015fti. Bunlarsa ya\u015fl\u0131l\u0131\u011f\u0131n de\u011fil uyu\u015fuk, tembel, uykucu bir ya\u015fl\u0131n\u0131n kusurlar\u0131d\u0131r. \u00c7al\u0131\u015fkan ya\u015fl\u0131, ya\u015fl\u0131l\u0131\u011f\u0131n\u0131n geldi\u011fini duymaz bile B\u00f6ylece, haberi olmadan ya\u015flan\u0131r. Birden \u00e7\u00f6k\u00fcvermez, yava\u015f yava\u015f s\u00f6ner.<\/p>\n Ya\u015fl\u0131lar a\u015f\u0131r\u0131 zevklerden yoksundur. E\u011fer ya\u015fl\u0131l\u0131k, bizlerden, gen\u00e7li\u011fin o en k\u00f6t\u00fc kusurunu uzakla\u015ft\u0131r\u0131yorsa ne b\u00fcy\u00fck bir iyilik ediyor. Bedensel zevk, do\u011fan\u0131n insanlara verdi\u011fi en b\u00fcy\u00fck belad\u0131r. \u015eehvetin g\u00f6ze ald\u0131rmad\u0131\u011f\u0131 hi\u00e7bir k\u00f6t\u00fcl\u00fck yoktur. \u015eehvetle erdem bir arada bulunamazlar. Ak\u0131l, zevk iste\u011fini uzakla\u015ft\u0131rmaya yetmiyorsa, bunu yapabilen ya\u015fl\u0131l\u0131\u011fa sayg\u0131 duymal\u0131y\u0131z. Her \u015feye yetti\u011fi halde zevk iste\u011fini durdurmaya yetmeyen akl\u0131 d\u00fc\u015f\u00fcn\u00fcn, a\u015f\u0131r\u0131 zevk iste\u011finin k\u00f6t\u00fcl\u00fc\u011f\u00fcn\u00fc daha iyi anlars\u0131n\u0131z, ak\u0131l size gerekiyorsa e\u011fer. A\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7mayan zevklerdense ya\u015fl\u0131lar da yararlanabilirler. Ya\u015fl\u0131lar, g\u00fczel sofralardan, s\u0131k s\u0131k bo\u015falt\u0131lan kadehlerden uzak kal\u0131yorlarsa sarho\u015fluktan, haz\u0131ms\u0131zl\u0131ktan, uykusuzluktan da uzak kal\u0131yorlar demektir. Ya\u015fl\u0131lar, iyi sofralar\u0131n ba\u015f\u0131nda otururlar. Konu\u015fma hevesini art\u0131r\u0131p yiyip i\u00e7me hevesini azaltan ya\u015fl\u0131l\u0131\u011fa \u00e7ok \u015feyler bor\u00e7luyuz ama insan\u0131n i\u00e7ini g\u0131c\u0131klayan \u00f6yle zevkler vard\u0131r ki, ya\u015fl\u0131lar bunlar\u0131 duyamazlar diyebilirsiniz. Do\u011fru, ama ya\u015fl\u0131lar bu zevklerin yoklu\u011funu da duymazlar. Yoklu\u011funu duymad\u0131\u011f\u0131n \u015feyin \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc de duymazs\u0131n. Bir \u015feye kar\u015f\u0131 istek duymayan ondan yoksun kalm\u0131\u015f de\u011fildir. Bir bak\u0131ma bu yoksunluk da pek o kadar b\u00fcy\u00fct\u00fclmemeli. Bir tiyatroyu \u00f6n s\u0131ralardan seyredenler daha \u00e7ok zevk al\u0131r ama arka s\u0131ralardan seyredenler de zevk al\u0131r. Zevk d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcne, y\u00fckselme h\u0131rs\u0131na, ba\u015fkalar\u0131n\u0131 ge\u00e7mek i\u00e7in didinmeye, tutkular\u0131n t\u00fcm\u00fcne k\u00f6lelik ettikten sonra ruhun yapayaln\u0131z kalmas\u0131, kendisiyle ba\u015f ba\u015fa ya\u015famas\u0131 ne paha bi\u00e7ilmez bir zevktir. E\u011fitim ve bilgiyle beslenince, insana, istedi\u011fini yapmak i\u00e7in gereken zaman\u0131 b\u0131rakan ya\u015fl\u0131l\u0131ktan daha ho\u015f bir \u015fey olamaz. Solon, bir m\u0131sra\u0131nda ne g\u00fczel s\u00f6yl\u00fcyor: Her g\u00fcn bildiklerime bir\u00e7ok \u015feyler katarak ya\u015flan\u0131yorum.<\/p>\n Ya\u015fl\u0131l\u0131k \u00f6l\u00fcme yak\u0131nm\u0131\u015f. Onca y\u0131l ya\u015fay\u0131p da \u00f6l\u00fcm\u00fcn k\u00fc\u00e7\u00fcmsenmesi gerekti\u011fini anlamayan ya\u015fl\u0131ya yaz\u0131klar olsun. Hangi gen\u00e7 budala ak\u015fama kadar ya\u015fayaca\u011f\u0131n\u0131 kesinlikle s\u00f6yleyebilir? Hem gen\u00e7lerde insan\u0131 \u00f6l\u00fcme g\u00f6t\u00fcren nedenler ya\u015fl\u0131lardan daha \u00e7oktur. Ya\u015fl\u0131lar\u0131n say\u0131s\u0131n\u0131n az olu\u015fu da gen\u00e7lerin daha \u00e7ok \u00f6ld\u00fcklerini g\u00f6stermiyor mu? \u00d6l\u00fcm, ruhu t\u00fcm\u00fcyle yok ediyorsa, \u00fcst\u00fcnde durulmaya de\u011fmez, onu sonsuz bir \u00f6m\u00fcr ya\u015fayaca\u011f\u0131 bir yere g\u00f6t\u00fcr\u00fcyorsa, istenilmesi gereken bir \u015feydir. \u00d6l\u00fcm, gen\u00e7lerin de ba\u015f\u0131nda oldu\u011funa g\u00f6re, ni\u00e7in ya\u015fl\u0131l\u0131\u011f\u0131 k\u00f6t\u00fcleme nedeni olsun? Ben, kendi pay\u0131ma, o\u011flumun \u00f6l\u00fcm\u00fcn\u00fc g\u00f6rmekle \u00f6l\u00fcm\u00fcn ya\u015fa bakmad\u0131\u011f\u0131n\u0131 ac\u0131 bir deneyle \u00f6\u011frenmi\u015f bulunuyorum.<\/p>\n Bir gen\u00e7 uzun bir s\u00fcre ya\u015fayaca\u011f\u0131n\u0131 umar, bir ya\u015fl\u0131ysa b\u00f6yle bir umut besleyemez, diyebilirler. Kesin olmayan bir \u015feye umut ba\u011flamak d\u00fcped\u00fcz budalal\u0131kt\u0131r. Bundan ba\u015fka ya\u015fl\u0131, gencin umdu\u011funu ele ge\u00e7irmi\u015f bulundu\u011fundan, daha iyi bir durumdad\u0131r. Biri uzun bir s\u00fcre ya\u015famay\u0131 umar, \u00f6tekiyse uzun bir s\u00fcre ya\u015fam\u0131\u015ft\u0131r. Bir akt\u00f6r\u00fcn ho\u015fa gitmesi i\u00e7in oyunun bitmesi gerekmez, oynad\u0131\u011f\u0131 perdede be\u011fenilmesi yeter. Bir \u00f6m\u00fcr, k\u0131sa da olsa, gere\u011fi gibi ya\u015famaya yetecek kadar uzundur. Elmalar hamken \u00e7ekilip kopart\u0131l\u0131r, olgunla\u015f\u0131nca kendiliklerinden d\u00fc\u015ferler. B\u00f6ylece, gen\u00e7lerin can\u0131n\u0131 da bir g\u00fc\u00e7 kopar\u0131p al\u0131r, ya\u015fl\u0131larsa olgunluktan s\u00f6nerler. Bu olgunluk, bana \u00f6yle tatl\u0131 geliyor ki, uzun bir deniz yolculu\u011fundan sonra karay\u0131 g\u00f6r\u00fcr gibi oluyor, sonunda bir limana varmak kesinli\u011finin hazz\u0131n\u0131 duyuyorum. \u00d6nemli olan, hayata doymu\u015f olmakt\u0131r.<\/p>\n Her \u00e7a\u011f\u0131n, ayr\u0131 ayr\u0131 giderilmesi gereken hevesleri vard\u0131r. Nas\u0131l ki bir gen\u00e7, bir \u00e7ocu\u011fun; bir orta ya\u015fl\u0131 da bir gencin heveslerini duymaz ve aramazsa bir ya\u015fl\u0131 da \u00f6ylece kendinden \u00f6nceki \u00e7a\u011flar\u0131n heveslerini duymaz ve aramaz. Ya\u015famaya doyman\u0131n anlam\u0131 budur. Tanr\u0131lardan biri bana yeniden \u00e7ocuklu\u011fa d\u00f6nmemi ba\u011f\u0131\u015flasayd\u0131 b\u00fct\u00fcn g\u00fcc\u00fcmle direnirdim. Yar\u0131\u015f\u0131 ba\u015far\u0131yla bitiren at, meydan\u0131n \u00f6b\u00fcr ucuna d\u00f6nmek istemez. Ya\u015fad\u0131\u011f\u0131ma pi\u015fman de\u011filim, d\u00fcnyaya bo\u015funa gelmedi\u011fimi biliyorum, \u00f6mr\u00fcm\u00fc gere\u011fi gibi ge\u00e7irdim. Ksenophon bir yap\u0131t\u0131nda, \u00f6lmek \u00fczere olan Kyros\u2019a \u015funlar\u0131 s\u00f6yletir: Sevgili \u00e7ocuklar\u0131m, siz benim ruhumu ne zaman g\u00f6rd\u00fcn\u00fcz ki \u00f6ld\u00fckten sonra g\u00f6remeyece\u011finiz i\u00e7in a\u011fl\u0131yorsunuz? Cicero, ya\u015fl\u0131l\u0131k \u00fcst\u00fcne s\u00f6ylevini \u015fu s\u00f6zlerle bitiriyor: Ke\u015fke sizler de bu \u00e7a\u011fa gelseniz de benden dinlediklerinizin do\u011fru oldu\u011funu kendi deneylerinizle anlayabilseniz. 1. <\/b>Dostluk, ancak iyi insanlar aras\u0131nda ger\u00e7ekle\u015febilir. \u0130yilik, dostlu\u011fun en gerekli niteli\u011fidir. \u0130yi olmayan insanlar dost olamazlar ama iyili\u011fin \u00f6l\u00e7\u00fcs\u00fc nedir?.. Cicero, iyilik konusunda, filozoflar\u0131n \u00f6l\u00e7\u00fclerini a\u015f\u0131r\u0131 bulmaktad\u0131r. Filozoflara g\u00f6re, bir insan\u0131n iyi olabilmesi i\u00e7in, bilge olmas\u0131 gereklidir. Cicero\u2019ya g\u00f6re, bu anlamda [sayfa 108] bir iyili\u011fe hi\u00e7bir \u00f6l\u00fcml\u00fc eri\u015fememi\u015ftir. Bilgelik, k\u0131skan\u00e7l\u0131k dolu, karanl\u0131k bir s\u00f6zd\u00fcr. \u0130yi say\u0131lmak i\u00e7in do\u011fruluk, d\u00fcr\u00fcstl\u00fck, hakseverlik ve c\u00f6mertlik yolunu tutmak yeter. Kat\u0131ks\u0131z iyilik, erdemli ki\u015fide bulunur. \u00c7\u00fcnk\u00fc dostlu\u011fu hem do\u011furan, hem s\u00fcrd\u00fcren erdemdir. Genellikle iyi say\u0131lan insanlar, iyi insanlard\u0131r. Onlar\u0131n erdemleri, g\u00fcnl\u00fck ya\u015fay\u0131\u015f i\u00e7in yeterlidir. Hi\u00e7bir zaman, hi\u00e7bir yerde bulunmayan insanlar\u0131 d\u00fc\u015flemek gerekmez.<\/p>\n 2. <\/b>Dostluk, s\u00fcreklili\u011fi gerektirir. S\u00fcreklilik niteli\u011fi bulunmayan yerde, dostlu\u011fun s\u00f6z\u00fc edilemez. S\u00fcreklili\u011fi de ancak erdemlilik sa\u011flayabilece\u011fine g\u00f6re, bu nitelik, iyilik niteli\u011fine s\u0131k\u0131ca ba\u011fl\u0131d\u0131r. Cicero\u2019ya g\u00f6re, ger\u00e7ek dostluklar \u00f6l\u00fcms\u00fczd\u00fcr. Ancak bu s\u00fcreklili\u011fi sa\u011flamak da kolay bir \u015fey de\u011fildir. Ortaya \u00e7\u0131kar ayr\u0131l\u0131klar\u0131 \u00e7\u0131kabilir, siyasal d\u00fc\u015f\u00fcnceler \u00e7at\u0131\u015fabilir, insanlar\u0131n huylar\u0131 de\u011fi\u015febilir. Kara al\u0131nyaz\u0131lar\u0131 gibi, dostlu\u011fun \u00fcst\u00fcne \u00e7\u00f6ken \u00f6yle rastlant\u0131lar vard\u0131r ki, bunlardan ka\u00e7\u0131nmak, insan bilgeli\u011finin de\u011fil, talihin i\u015fidir.<\/p>\n 3. <\/b>Dostluk, her alanda uyu\u015fmay\u0131 gerektirir. Her alanda uyu\u015fmam\u0131\u015f olanlar, s\u00fcreklilik niteli\u011fini, bundan \u00f6t\u00fcr\u00fc de dostlu\u011fu sa\u011flayamazlar. D\u00fc\u015f\u00fcncelerinde, be\u011fenilerinde, ya\u015fay\u0131\u015flar\u0131nda benzerlik bulunanlar, birbirleriyle uyu\u015fabilirler. Ayr\u0131 d\u00fc\u015f\u00fcnceler, ayr\u0131 be\u011feniler, ayr\u0131 ya\u015fay\u0131\u015f bi\u00e7imleri uyu\u015fma yerine, \u00e7at\u0131\u015fma do\u011fururlar. Her alanda uyu\u015fmam\u0131\u015f ki\u015filerin dostlu\u011fu, yalanc\u0131 bir dostluktur ve her yalanc\u0131l\u0131k gibi g\u00fcn\u00fcn birinde k\u0131r\u0131l\u0131p d\u00f6k\u00fclmek zorundad\u0131r.<\/p>\n 4. <\/b>Dostluk, sadakati gerektirir. \u00c7\u00fcnk\u00fc uzun bir s\u00fcre uyu\u015fmu\u015f bulunanlar, bu uyu\u015fman\u0131n bir, ya da birka\u00e7 niteli\u011fini yitirebilirler. \u00d6nceden uyu\u015fmam\u0131\u015f ki\u015filerin dostluklar\u0131 ne kadar yalanc\u0131 bir dostluksa, bu niteliklerin yitirilmesinden \u00f6t\u00fcr\u00fc bozulan dostluklar da o kadar yalanc\u0131d\u0131r. Ger\u00e7ek dostluk, \u00f6l\u00fcms\u00fczd\u00fcr. Talihin g\u00f6z\u00fc k\u00f6rd\u00fcr derler ama g\u00fcler y\u00fcz g\u00f6sterdi\u011fi ki\u015filerin de g\u00f6zlerini k\u00f6r etti\u011fi bir ger\u00e7ektir. Onlar, \u00e7ok kez, bir kendini be\u011fenme ve dostunu hor g\u00f6rme duygusuna kap\u0131labilirler. Hi\u00e7bir \u015fey, talihli bir budaladan daha \u00e7ekilmez olamaz. Kimilerinin; \u00f6nceden erdemli insanlarken, kumanda ve yetki elde ederek mutlulu\u011fa eri\u015ftikten sonra, de\u011fi\u015ftikleri, eski dostlar\u0131n\u0131 hor g\u00f6r\u00fcp yenilerine ba\u011fland\u0131klar\u0131 g\u00f6r\u00fclebilir. Yetkileri ya da paralar\u0131yla al\u0131nabilecek her \u015feyi elde edip de, dostlu\u011fu, evrenin bu en de\u011ferli ve en g\u00fczel s\u00fcs\u00fcn\u00fc elde etmemelerinden daha budalaca ne olabilir? Al\u0131nabilecek olan \u015feyler, kim g\u00fc\u00e7l\u00fcyse onun mal\u0131d\u0131rlar. Dostluksa, sadece dostun mal\u0131d\u0131r.<\/p>\n 5. <\/b>Dostluk, ak\u0131ll\u0131l\u0131\u011f\u0131 gerektirir. Herkesin mallar\u0131n\u0131 al\u0131rken, sadece kendisinin olan\u0131 almas\u0131n\u0131 beceremeyen budalalar dostluk kuramazlar. Bu ak\u0131ll\u0131l\u0131k, sevgi alan\u0131nda filizlenen bir ak\u0131ll\u0131l\u0131kt\u0131r. Sevgi erdemi, dostluklar\u0131 hem kurar, hem korur. \u00c7\u00fcnk\u00fc, onda her t\u00fcrl\u00fc ahenk, s\u00fcreklilik, sa\u011flaml\u0131k vard\u0131r. Kendini g\u00f6sterip \u0131\u015f\u0131\u011f\u0131n\u0131 parlatt\u0131\u011f\u0131 zaman, ba\u015fkas\u0131nda da parlad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fc erdem \u0131\u015f\u0131\u011f\u0131na yakla\u015f\u0131r, ondaki \u0131\u015f\u0131ktan da \u0131\u015f\u0131k al\u0131r. Dostluk, i\u015fte bu \u0131\u015f\u0131ktan tutu\u015fur. Sevgi ve dostluk s\u00f6zc\u00fckleri ayn\u0131 k\u00f6kten gelirler (Amor, amicitia, amore). Sevmekse, hi\u00e7bir \u015feye gereksinmeden, hi\u00e7bir yarar beklemeden, sevilen\u2019e ba\u011flanmak demektir. Ak\u0131ll\u0131l\u0131k, ger\u00e7ek olanla ger\u00e7ek olmayan\u0131 ay\u0131rmada tek \u00f6l\u00e7\u00fcd\u00fcr. Y\u00fcze g\u00fcl\u00fcc\u00fcyle ger\u00e7ek dostu, ak\u0131ll\u0131l\u0131k ay\u0131r\u0131r.<\/p>\n 6. <\/b>Dostluk, birli\u011fi gerektirir. Taras\u2019l\u0131 Arkhitas (\u0130.\u00d6. d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda ya\u015fayan Pythagoras\u00e7\u0131 filozof) ne do\u011fru s\u00f6ylemi\u015f: Bir insan, g\u00f6\u011fe y\u00fckselerek evreni ve y\u0131ld\u0131zlar\u0131n [sayfa 109] g\u00fczelli\u011fini seyretseydi bu seyir ona ho\u015f gelmeyecekti. Oysa yan\u0131nda g\u00f6rd\u00fcklerini anlatabilece\u011fi bir dostu bulunsayd\u0131 bundan pek ho\u015flan\u0131rd\u0131… Evet, do\u011fa yaln\u0131zl\u0131\u011f\u0131 sevmiyor. Dostlu\u011fun en tatl\u0131 yan\u0131 da, do\u011fan\u0131n istedi\u011fi bu birlikteli\u011fi ger\u00e7ekle\u015ftirmesidir.<\/p>\n Do\u011fa, ne istedi\u011fini, ne arad\u0131\u011f\u0131n\u0131 bu kadar a\u00e7\u0131k olarak belli etti\u011fi halde, bilmem nas\u0131l oluyor da bu kadar sa\u011f\u0131rla\u015fabiliyor, do\u011fan\u0131n uyarmalar\u0131na kulaklar\u0131m\u0131z\u0131 bu kadar t\u0131kayabiliyoruz?.. Dostlar aras\u0131nda, sadece sevgi ve be\u011fenme de\u011fil, sayg\u0131 da bulunacakt\u0131r. Do\u011fa, dostlu\u011fu, erdemin yard\u0131mc\u0131s\u0131 olsun diye vermi\u015ftir, k\u00f6t\u00fcl\u00fcklerin yardak\u00e7\u0131s\u0131 olsun diye de\u011fil. Onun amac\u0131 \u015fudur: Erdem, tek ba\u015f\u0131na en \u00fcst\u00fcn iyi\u2019ye eri\u015femedi\u011fine g\u00f6re, oraya ba\u015fkas\u0131yla birle\u015fip ortak olarak eri\u015fsin. \u0130\u015fte, bence, diyor Cicero, insanlar\u0131n pe\u015finde ko\u015fmaya de\u011fer sayd\u0131klar\u0131 her \u015feyi, \u015ferefi, \u00fcn\u00fc, ruhun s\u00fckun ve sevincini i\u00e7ine alan birlik, bu birliktir. B\u00fct\u00fcn bunlar var olunca, ya\u015famak, mutlulukla dolar. Bunlar olmadan mutlu olunamaz. Mademki bu birlik, en \u00fcst\u00fcn iyilik\u2019tir, onu elde etmek istiyorsak, erdem kazanmaya \u00e7al\u0131\u015fal\u0131m. Erdemsiz, ne dostlu\u011fa, ne de herhangi bir \u015feye eri\u015febiliriz. Erdeme de\u011fer vermeden dost edindiklerini sanan insanlar bir g\u00fcn k\u00f6t\u00fc bir olayla kar\u015f\u0131la\u015fmak zorunda kal\u0131rlarsa, o zaman; ne kadar yan\u0131lm\u0131\u015f olduklar\u0131n\u0131 anlayacaklard\u0131r. Atinal\u0131 Timon bile (insanlar\u0131n nank\u00f6rl\u00fc\u011f\u00fcnden tiksinerek yaln\u0131zl\u0131\u011f\u0131 arayan Atinal\u0131 zengin), tiksintisini d\u00f6kebilecek bir insan aramamaya katlanamam\u0131\u015ft\u0131r.<\/p>\n Cicero, yap\u0131t\u0131nda, dostlu\u011fun s\u0131n\u0131rlar\u0131n\u0131 da \u00e7izmeye \u00e7al\u0131\u015f\u0131yor. Soruyor: Acaba, Coriolanus\u2019\u00fcn (\u0130.\u00d6. V. y\u00fczy\u0131lda ya\u015fayan Romal\u0131 komutan, \u00f6nceleri pek sevildi\u011fi halde, s\u00fcrg\u00fcn cezas\u0131na \u00e7arpt\u0131r\u0131l\u0131nca Roma\u2019n\u0131n \u00fcst\u00fcne y\u00fcr\u00fcmeye kalkm\u0131\u015ft\u0131) dostlar\u0131 olsayd\u0131, vatana kar\u015f\u0131, onunla birlikte silaha sar\u0131l\u0131rlar m\u0131yd\u0131?.. Do\u011fa, dostlu\u011fu, erdemin yard\u0131mc\u0131s\u0131 olsun diye vermi\u015ftir, k\u00f6t\u00fcl\u00fcklerin yardak\u00e7\u0131s\u0131 olsun diye de\u011fil. Dostlu\u011fun temeli, erdeme kar\u015f\u0131 duyulan sayg\u0131ya dayand\u0131\u011f\u0131na g\u00f6re, insan erdemden ayr\u0131l\u0131rsa, dostluk s\u00fcremez. Utan\u00e7 verici bir \u015fey istememek, istenince de yapmamak, dostlu\u011fun en kutsal yasas\u0131d\u0131r. Dosttan \u015ferefli \u015feyler istemek, dost u\u011fruna \u015ferefli \u015feyler yapmak, dostlu\u011fun en kutsal yasas\u0131d\u0131r.<\/p>\n Bu konuda \u00fc\u00e7 d\u00fc\u015f\u00fcnce ileri s\u00fcr\u00fclmektedir:<\/p>\n a) <\/b>Dostumuza kar\u015f\u0131, kendimize besledi\u011fimiz duygular\u0131n ayn\u0131n\u0131 beslemek d\u00fc\u015f\u00fcncesi: Bu d\u00fc\u015f\u00fcnce, do\u011fru bir d\u00fc\u015f\u00fcnce de\u011fildir. \u00c7\u00fcnk\u00fc, kendimiz i\u00e7in yapamayaca\u011f\u0131m\u0131z nice i\u015fler vard\u0131r ki, dostlar\u0131m\u0131z u\u011frunda pekala yapabiliriz. \u00d6rne\u011fin, kendimiz i\u00e7in yalvarmak \u015ferefsizlik oldu\u011fu halde, dostumuz i\u00e7in yalvarmak ne b\u00fcy\u00fck \u015fereftir. \u00d6yleyse, ger\u00e7ek dostlu\u011fun s\u0131n\u0131rlar\u0131 ba\u015fka t\u00fcrl\u00fc \u00e7izilecektir: T\u00f6resel bir temizlik i\u00e7inde kat\u0131ks\u0131z bir anla\u015fma.<\/p>\n Dostluk \u00fcst\u00fcne s\u00f6yleyeceklerim i\u015fte bunlar, diyor Cicero, size gelince, siz erdeme \u00f6ylesine de\u011fer verin ki, -onsuz dostluk olamaz- erdemden ba\u015fka hi\u00e7bir \u015feyin dostlu\u011fa \u00fcst\u00fcn tutulabilece\u011fine inanmay\u0131n.<\/p>\n Antik\u00e7a\u011f Yunan b\u00f6l\u00fcnmezcili\u011fi (Atomculu\u011fu)\u2019nin b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc \u00fcr\u00fcn\u00fc Epikuros\u00e7uluk\u2019tur. Epikuros\u00e7ulu\u011fun b\u00fcy\u00fck \u00fcr\u00fcn\u00fc de Latin \u00f6zdek\u00e7ili\u011fi\u2019nin ba\u015fl\u0131ca temsilcisi Lukretius\u2019dur. \u00d6zdek\u00e7ilik, b\u00f6ylelikle, eski Yunan\u2019dan eski Roma\u2019ya ge\u00e7mi\u015f bulunmaktad\u0131r. Bu, \u00f6ylesine bir ge\u00e7i\u015ftir ki, y\u00fczy\u0131llarca sonra Bat\u0131\u2019y\u0131 uyand\u0131racak ve \u00f6zdek\u00e7ilik anlay\u0131\u015f\u0131na geni\u015f boyutlar kazand\u0131racakt\u0131r. \u0130dealizme pek yak\u0131\u015fan bir g\u00fc\u00e7l\u00fcler egemenli\u011finin vatan\u0131 olan Roma\u2019da Lukretius, Roma\u2019n\u0131n b\u00fct\u00fcn g\u00f6rkemine direnen sa\u011flam bir tohum gibidir. Roma egemenlerinin \u00e7\u0131karlar\u0131na uygun d\u00fc\u015fen dinsel ve gizemsel felsefenin temsilcileri Cicero, Seneca, Epiktetos ve Marcus Aurelius\u2019un b\u00fct\u00fcn \u00e7abalar\u0131na kar\u015f\u0131n bu tohum gittik\u00e7e verimli olmaktan al\u0131konulamam\u0131\u015ft\u0131r. Benjamin Farrington, Epikuros\u2019un Tanr\u0131lar\u0131 ve Roma Devleti adl\u0131 yaz\u0131s\u0131nda \u015f\u00f6yle der (The Modern Quarterly, say\u0131 3, c. I, Londra, s. 214): “Epikuros\u00e7ular\u0131n ona kar\u015f\u0131: duyduklar\u0131 taparcas\u0131na sevgi, Cicero\u2019nun ho\u015funa gitmiyordu. Tusculenedes, \u0130.\u00d6. 45 y\u0131l\u0131nda Epikuros\u00e7ulu\u011fun Roma\u2019da yay\u0131l\u0131\u015f\u0131na \u00f6fkeleniyor, ba\u015fka bir felsefenin \u00f6nerilmesini ama\u00e7l\u0131yordu”. Epikuros \u00f6zdek\u00e7ili\u011fi\u2019nin Roma\u2019da yay\u0131l\u0131\u015f\u0131n\u0131n ba\u015fl\u0131ca etkenleri, onun ilk \u00e7eviricisi Amafinius\u2019le Lukretius\u2019d\u00fcr. (Bilinmesi gerekir ki Lukretius, Roma\u2019da, kendisinden hi\u00e7 s\u00f6z edilmemek yoluyla baltalanm\u0131\u015ft\u0131r. Kimi incelemecilere g\u00f6re, bu susku, \u00f6rg\u00fctlenmi\u015f ve bilin\u00e7li bir suskudur.<\/p>\n \u00c7a\u011f\u0131m\u0131zda da uygulanan bu y\u00f6ntem bir dereceye kadar etkendir. Nitekim Lukretius\u2019un ki\u015fili\u011fi ve ya\u015fam\u0131 \u00fcst\u00fcne bu y\u00fczden hemen hi\u00e7bir bilgi kalmad\u0131\u011f\u0131 gibi, yaz\u0131lar\u0131n\u0131n \u00e7o\u011fu da yitip gitmi\u015ftir). G\u00fcn\u00fcm\u00fcze kalan par\u00e7alar\u0131ndan birinde b\u00fcy\u00fck \u00f6zdek\u00e7i d\u00fc\u015f\u00fcn\u00fcr \u015f\u00f6yle der (Lukretius, Nesnelerin Do\u011fas\u0131 \u00dcst\u00fcne, kitap II, sat\u0131r 59-63): “Kendi zenginliklerini artt\u0131rmak i\u00e7in vatanda\u015flar\u0131n\u0131n kanlar\u0131n\u0131 d\u00f6kerler. Cinayet \u00fcst\u00fcne cinayet i\u015fleyerek zenginliklerini iki kat\u0131na \u00e7\u0131kar\u0131rlar. Karde\u015flerinin cenaze t\u00f6renleri onlar i\u00e7in haz konusu, yak\u0131nlar\u0131n\u0131n sofralar\u0131 kin kayna\u011f\u0131d\u0131r”. Lukretius\u2019un b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerini ve Epikuros \u00f6zdek\u00e7ili\u011fine katk\u0131s\u0131n\u0131 De Rerum Natura ad\u0131n\u0131 ta\u015f\u0131yan bu \u015fiirden \u00f6\u011freniyoruz. Bu \u015fiir alt\u0131 kitaba b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n Lukretius\u2019a g\u00f6re; evren s\u00fcrekli olarak devinen \u00f6zdekten meydana gelmi\u015ftir, ba\u015flang\u0131c\u0131 ve sonu yoktur, yarat\u0131lmam\u0131\u015ft\u0131r ve yok olmayacakt\u0131r, zaman ve uzay devinen \u00f6zde\u011fin d\u0131\u015f\u0131nda varolamaz, bunlar birbirleriyle ba\u011f\u0131nt\u0131l\u0131d\u0131rlar, \u00f6zde\u011fin b\u00f6l\u00fcnebilirli\u011fi atomda biter; evrenin b\u00fct\u00fcn de\u011fi\u015fik g\u00f6r\u00fcn\u00fc\u015flerinin i\u00e7inde bu atomlar vard\u0131r, do\u011fay\u0131 a\u00e7\u0131klamada yarat\u0131c\u0131 ilkeler hayal etmek yanl\u0131\u015ft\u0131r ve yaland\u0131r, sonsuz olan evrende say\u0131s\u0131z d\u00fcnyalar vard\u0131r, bu d\u00fcnyalar hep ayn\u0131 atomsal \u00f6zdeklerden meydana gelmi\u015ftir, devim \u00f6zde\u011fin bir \u00f6zelli\u011fidir ve hi\u00e7bir do\u011fad\u0131\u015f\u0131 varl\u0131\u011f\u0131n fiskesiyle meydana gelmi\u015f de\u011fildir, demir gibi en kat\u0131 cisimlerin bile i\u00e7i sonsuz bir devimle devinmektedir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, \u00e7a\u011fda\u015f bilimin bir\u00e7ok verileri bu \u015fiirde verilmi\u015ftir.<\/p>\n Dikkat edilmesi gereken nokta, bu gibi \u00f6zdek\u00e7i d\u00fc\u015f\u00fcncelerin her zaman \u015funlar gibi sosyo-ekonomik g\u00f6zlemleri de birlikte getirmi\u015f olmas\u0131d\u0131r: “\u0130nsanlar\u0131n g\u00fcm\u00fc\u015f ve alt\u0131n damarlar\u0131n\u0131 izledi\u011fi, topra\u011f\u0131n derinliklerinin demirle ara\u015ft\u0131r\u0131ld\u0131\u011f\u0131 bu yerlerde Scaptensula\u2019n\u0131n dibinden pis kokulu bir soluk yay\u0131l\u0131r. Madencilerin y\u00fczleri ve tenleri bu zararl\u0131 soluk alt\u0131nda \u00e7\u00f6ker. Onlar\u0131n neden \u00e7abuk \u00f6ld\u00fcklerini ve ne t\u00fcrl\u00fc \u00e7etin bir bask\u0131yla bu u\u011fra\u015f\u0131ya boyun e\u011fdirildiklerini, varl\u0131klar\u0131n\u0131n nas\u0131l bir g\u00fcvensizlik i\u00e7inde oldu\u011funu hi\u00e7 g\u00f6rmediniz ya da duymad\u0131n\u0131z m\u0131?” (\u0130bid, kitap VI, sat\u0131r 808-815). Lukretius bunlardan ba\u015fka do\u011faya hi\u00e7bir \u015feyin kumanda etmedi\u011fi ve edemeyece\u011fi, do\u011fada nesnel yasalar\u0131n var bulundu\u011fu ve do\u011fan\u0131n bu yasalara g\u00f6re geli\u015fti\u011fi, bu yasalar\u0131n nesnel olduklar\u0131 kadar da zorunlu bulunduklar\u0131, d\u00fc\u015f\u00fcncenin nesnel ger\u00e7e\u011fin bir yans\u0131mas\u0131 oldu\u011fu, sevin\u00e7 ve ac\u0131 izlenimlerimizin duyumlar\u0131m\u0131z ve alg\u0131lar\u0131m\u0131zla meydana kondu\u011fu vb. gibi \u015fa\u015fk\u0131nl\u0131k verici \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnceler ileri s\u00fcrm\u00fc\u015ft\u00fcr. Unutulmamal\u0131d\u0131r ki, b\u00fct\u00fcn bu d\u00fc\u015f\u00fcnceler \u0130.\u00d6. ileri s\u00fcr\u00fclm\u00fc\u015flerdir, yirmi bir y\u00fczy\u0131ll\u0131k bir k\u0131demleri vard\u0131r. Lukretius\u2019a g\u00f6re kendili\u011findenlik evrenin olu\u015fmas\u0131nda temel yasad\u0131r. \u015e\u00f6yle der: “Evrenin atomlar\u0131n\u0131n yerli yerine yerle\u015ftirilmi\u015f olmalar\u0131, bir kafan\u0131n haz\u0131rlad\u0131\u011f\u0131 bir plana g\u00f6re olmu\u015f de\u011fildir.<\/p>\n Evrenin i\u00e7inde bin bir t\u00fcrl\u00fc de\u011fi\u015fime u\u011frad\u0131ktan, sonsuzluk boyunca sars\u0131l\u0131p yerlerinden edildikten sonra, her \u00e7e\u015fit devinmeleri ve birle\u015fmeleri deneye deneye sonunda evreni meydana getiren bir d\u00fczene ula\u015fm\u0131\u015flard\u0131r” (\u0130bid, kitap I, sat\u0131r 1024-1028). Demek ki, bu d\u00fczen kendili\u011finden elde edilmi\u015f, evren kendi kendini deneye deneye kurmu\u015ftur. Her \u015feyin bir ba\u015flang\u0131c\u0131, bir ya\u015fam\u0131 ve bir sonu oldu\u011fu yolundaki eyti\u015fimsel tez, Lukretius\u2019da b\u00fct\u00fcn a\u00e7\u0131kl\u0131\u011f\u0131yla dile gelir: “Devinmeler, varolu\u015fa ne kesin olarak \u00fcst\u00fcn gelebilirler ve ne de onu koruyabilirler. Meydana gelmi\u015f olan\u0131 t\u00fcm\u00fcyle y\u0131kamayacaklar\u0131 gibi, meydana getirdiklerini koruyamazlar da. Varolma ve yok olma aras\u0131ndaki sava\u015f bu y\u00fczden sonsuza e\u015fit ko\u015fullarda s\u00fcr\u00fcp gider. Ya\u015fam, kimi zaman burada ve kimi zaman orada \u00fcsttedir. \u00d6l\u00fcm de \u00f6yle. Ayd\u0131nl\u0131k denizin k\u0131y\u0131lar\u0131na ayak basan \u00e7ocu\u011fun ya\u015fam viyaklamalar\u0131, \u00f6l\u00fcm\u00fcn h\u00fcz\u00fcn verici iniltilerine kar\u0131\u015f\u0131r.<\/p>\n Bu iki olu\u015f birbirine kar\u0131\u015fmadan hi\u00e7bir gecenin ard\u0131ndan g\u00fcnd\u00fcz gelmedi\u011fi gibi hi\u00e7bir g\u00fcnd\u00fcz de geceye d\u00f6nmemi\u015ftir”. (\u0130bid, kitap II, sat\u0131r 569-580). Demek ki evren, sonsuz bir olu\u015f i\u00e7indedir. Epikuros\u00e7u ataraxia, Lukretius\u2019un b\u00fcy\u00fck \u015fiirsel de\u011feri bulunan dizelerinde \u015f\u00f6yle dile gelir: “Do\u011fa\u2019n\u0131n ne dedi\u011fini duymuyor musunuz? Beden i\u00e7in ac\u0131dan ,uzak, tin i\u00e7in tasas\u0131z olmaktan ba\u015fka bir istedi\u011fi var m\u0131 ki? Ac\u0131y\u0131 dindirebilen, tasay\u0131 yok edebilen her \u015fey ona sevin\u00e7 verir. Do\u011fa, do\u011fa olarak, bundan ba\u015fka bir \u015fey istemez. E\u011fer bizim evimizde ellerinde geceyi ayd\u0131nlatmak i\u00e7in me\u015faleler tutan heykeller yoksa, her yan\u0131 g\u00fcm\u00fc\u015fle \u0131\u015f\u0131ldam\u0131yor ve alt\u0131nla par\u0131ldam\u0131yorsa ne \u00e7\u0131kar, bir akarsu boyunda; bir a\u011fac\u0131n dallar\u0131 alt\u0131nda, dostlar\u0131n aras\u0131nda, taze \u00e7imenlerin \u00fcst\u00fcne uzanarak, kolayca ve masrafs\u0131zca, kendimizi din\u00e7le\u015ftirebilmek, hele hava bize g\u00fcl\u00fcms\u00fcyorsa ve mevsim ye\u015fil otlar\u0131n aras\u0131na \u00e7i\u00e7ekler serpi\u015ftirmi\u015fse.. bize yeter” (\u0130bid, kitap II, sat\u0131r 17-33).<\/p>\n Evet sevgili Lukretius, gerekli olan, \u015fimdilik sadece bu.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Orhan Hançerlioğlu Remzi Kitapevi, Eylül 1995 GÖK BOŞLUĞUNDA BİR DÜNYA Milyonlarca yıl önce, gök boşluğunda sıcak bir gaz bulutu belirdi. Bu bulut, uzun bir gelişme sonunda dünyamız olacak. Biz insanlar, acı ve tatlı bütün serüvenlerimizi onun üstünde yaşayacağız: Öykümüz, güneşin parlak ışıkları altında renklenen bu bulutla başlıyor. Sıcaklığın bulutumuzdaki hidrojen ve oksijen bireşimini göğe uçurduğunu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_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,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[126],"tags":[],"class_list":["post-9622","post","type-post","status-publish","format-standard","hentry","category-aydin-adige-abhaz-gencligi","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9622","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=9622"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9622\/revisions"}],"predecessor-version":[{"id":9624,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9622\/revisions\/9624"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=9622"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=9622"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=9622"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/span> <\/span> Remzi Kitapevi, Eyl\u00fcl 1995<\/p>\n
\n<\/b>
\nMilyonlarca y\u0131l \u00f6nce, g\u00f6k bo\u015flu\u011funda s\u0131cak bir gaz bulutu belirdi. Bu bulut, uzun bir geli\u015fme sonunda d\u00fcnyam\u0131z olacak. Biz insanlar, ac\u0131 ve tatl\u0131 b\u00fct\u00fcn ser\u00fcvenlerimizi onun \u00fcst\u00fcnde ya\u015fayaca\u011f\u0131z: \u00d6yk\u00fcm\u00fcz, g\u00fcne\u015fin parlak \u0131\u015f\u0131klar\u0131 alt\u0131nda renklenen bu bulutla ba\u015fl\u0131yor. S\u0131cakl\u0131\u011f\u0131n bulutumuzdaki hidrojen ve oksijen bire\u015fimini g\u00f6\u011fe u\u00e7urdu\u011funu varsay\u0131yoruz. Ya\u015fam\u0131m\u0131z\u0131n ger\u00e7ekle\u015fmesi i\u00e7in gereken su kal\u0131n bir bulut halinde d\u00fcnyam\u0131z\u0131 \u00e7evrelemi\u015f olmal\u0131. Yoksa d\u00fcnyam\u0131z so\u011fuyamazd\u0131. Bu, \u00f6ylesine kal\u0131n bir buluttu ki g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131n\u0131n d\u00fcnyam\u0131za ula\u015fmas\u0131na engel oluyordu. D\u00fcnyam\u0131z karanl\u0131kt\u0131, bundan \u00f6t\u00fcr\u00fc de so\u011fumas\u0131 h\u0131zlanm\u0131\u015ft\u0131. So\u011fuma, milyonlarca y\u0131l s\u00fcrm\u00fc\u015ft\u00fcr herhalde. Is\u0131, kaynama derecesinin alt\u0131na d\u00fc\u015ft\u00fc\u011f\u00fc zaman, d\u00fcnyam\u0131z\u0131 \u00e7evreleyen bulut sa\u011fanaklar halinde bo\u015fanmaya ba\u015flam\u0131\u015ft\u0131r. B\u00f6yle olmasayd\u0131 suyu nereden bulabilirdik? D\u00fcnyam\u0131zdaki bo\u015fluklar sularla dolmu\u015ftur. Ya\u011fmurlar\u0131n tuzsuz oldu\u011funu biliyoruz. Tuz, okyanuslara, uzun jeolojik \u00e7a\u011flar boyunca kara par\u00e7alar\u0131ndan ta\u015f\u0131nm\u0131\u015ft\u0131r: \u0130nsan tohumlar\u0131n\u0131n varla\u015fabilmesi i\u00e7in tuzlu sular gerekiyordu.<\/p>\n
\n<\/b>
\nCanl\u0131l\u0131\u011f\u0131n ger\u00e7ekle\u015febilmesi i\u00e7in h\u00fccre (cellule) ya\u015fam\u0131na elveri\u015fli bir ortam olu\u015fmal\u0131yd\u0131. \u0130\u015fte, canl\u0131l\u0131\u011f\u0131n ilk ad\u0131m\u0131 olan h\u00fccre, okyanuslar\u0131n bu tuzlu sular\u0131nda ger\u00e7ekle\u015fmi\u015f olmal\u0131. Bilgin Oparin, hidrokarbonlar\u0131n, tuzlu suyun etkisiyle inorganik karbon bile\u015fimlerinden meydana geldi\u011fini tan\u0131tlam\u0131\u015f bulunuyor. Okyanuslarda erimi\u015f olarak bulunan hidrokarbonlar\u0131n birbirleriyle birle\u015ferek gittik\u00e7e daha geli\u015fmi\u015f bile\u015fikler meydana getirmi\u015f olmalar\u0131 d\u00fc\u015f\u00fcn\u00fclebilir. Kimya laboratuarlar\u0131nda yap\u0131labilen bu bile\u015fiklerin, geni\u015f okyanus laboratuarlar\u0131nda da yap\u0131labilece\u011fi yads\u0131namaz. Bu bile\u015fiklerin i\u00e7inde, canl\u0131l\u0131\u011f\u0131n temel \u00f6zde\u011fi olan proteinler de vard\u0131r. Proteinler, amino asitler denilen \u00e7ok k\u00fc\u00e7\u00fck par\u00e7ac\u0131klardan meydana gelmi\u015flerdir. \u0130\u00e7lerinde karbon, hidrojen, oksijen, azot ve kimi durumlarda da fosfor ve k\u00fck\u00fcrtl\u00fc elementler bulunur. Canl\u0131l\u0131\u011f\u0131n en gerekli \u00f6zde\u011fi olan enzimler de proteinlerden ba\u015fka bir \u015fey de\u011fildirler. Canl\u0131 h\u00fccrenin plazmas\u0131n\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc proteindir. B\u00fct\u00fcn canl\u0131 organizmalar\u0131n bile\u015fimini meydana getiren bu canl\u0131 \u00f6zde\u011fe protoplazma denir. En k\u00fc\u00e7\u00fc\u011f\u00fcnden en b\u00fcy\u00fc\u011f\u00fcne kadar b\u00fct\u00fcn canl\u0131lar, i\u00e7lerinde protoplazma bulunan h\u00fccrelerden dokunmu\u015ftur.<\/p>\n
\n<\/b>
\nYa\u015famak, devimlilik (hareketlilik) demek. Ta\u015f\u0131yla topra\u011f\u0131yla, g\u00f6\u011f\u00fcyle y\u0131ld\u0131z\u0131yla t\u00fcm evren ya\u015famakta ama biz insanlar bu deyimi, g\u00f6zlerimizle g\u00f6rebildi\u011fimiz k\u0131m\u0131lt\u0131lar \u00f6l\u00e7\u00fcs\u00fcnde kullanm\u0131\u015f\u0131z. Bitkilerle hayvanlar\u0131 canl\u0131, bunlar\u0131n d\u0131\u015f\u0131ndaki t\u00fcm nesneleri cans\u0131z saym\u0131\u015f\u0131z. \u00d6yle olsun. Biz de, ger\u00e7ekte hen\u00fcz bir ba\u015flang\u0131\u00e7 oldu\u011fu halde bizlere pek uzun gelen insanl\u0131k ser\u00fcvenimizde bu yanl\u0131\u015f anlam\u0131 s\u00fcrd\u00fcrece\u011fiz. Bu anlamda ya\u015fam, protein \u00f6zde\u011finin varl\u0131k bi\u00e7imidir ve b\u00fct\u00fcn gizleri \u00e7\u00f6z\u00fcmlenmi\u015ftir: Ya\u015fam, bir \u00f6zde\u011fin (maddenin) ba\u015fka bir \u00f6zdekten bir \u015feyler almas\u0131 ve ba\u015fka \u00f6zdeklere bir \u015feyler vermesiyle ger\u00e7ekle\u015fiyor. Canlanma, b\u00f6ylesine bir al\u0131\u015fveri\u015fle ba\u015flamaktad\u0131r. Bu al\u0131\u015fveri\u015fi sa\u011flayan da do\u011fan\u0131n yans\u0131ma (in\u2019ikas, reflexion) \u00f6zelli\u011fidir. Do\u011fada her nesne ba\u015fka nesneleri yans\u0131t\u0131r ve ba\u015fka nesnelerde yans\u0131r. Cans\u0131z do\u011fada bu yans\u0131ma, \u00f6rne\u011fin suyun g\u00fcne\u015fi yans\u0131tmas\u0131 ve g\u00fcne\u015fin suda yans\u0131mas\u0131 gibi, pasif bir olgudur. Bu pasif yans\u0131ma, uzun bir geli\u015fme s\u00fcreci sonunda, protein \u00f6zde\u011finde aktif bir yans\u0131maya ula\u015fm\u0131\u015ft\u0131r.<\/p>\n
\n<\/b>
\nTa\u015flardan, topraklardan, madenlerden; bitkilerden, hayvanlardan insana kadar gelen bu s\u00fcre\u00e7, ne t\u00fcrl\u00fc bir s\u00fcre\u00e7tir? Bu ak\u0131l durdurucu g\u00f6r\u00fcn\u00fcm\u00fcn alt\u0131nda yatan nedir?<\/p>\n
\nDarwin\u2019e g\u00f6re b\u00f6ylesine bir evrim sonunda hayvandan insana ge\u00e7i\u015fte son hayvan halkas\u0131 maymundur. \u0130nsan, \u00e7ok geli\u015fmi\u015f bir maymun t\u00fcr\u00fcn\u00fcn uygun ko\u015fullar alt\u0131nda evrimi sonunda meydana gelmi\u015ftir.<\/p>\n
\n<\/b>
\n\u0130lk insan, so\u011fumu\u015f lav kayalar\u0131n\u0131n \u00fcst\u00fcne \u00e7\u0131k\u0131p \u00e7evresine bak\u0131nca, kendisine g\u00f6re de\u011ferlendirdi\u011fi iki \u015fey g\u00f6rd\u00fc: Kendisinden a\u015fa\u011f\u0131da olanlar, kendisinden yukarda olanlar…\u00a0 Kendisinden a\u015fa\u011f\u0131da olanlara ald\u0131rmad\u0131 ama kendisinden yukarda olanlardan \u00f6lesiye korktu. U\u00e7suz bucaks\u0131z bir do\u011fan\u0131n ortas\u0131nda ne kadar yaln\u0131zd\u0131. G\u00f6kler g\u00fcrl\u00fcyor, \u015fim\u015fekler \u00e7ak\u0131yor, y\u0131ld\u0131r\u0131mlar d\u00fc\u015f\u00fcyor, kendisinden pek g\u00fc\u00e7l\u00fc hayvanlar sald\u0131r\u0131p par\u00e7al\u0131yorlard\u0131. Kendisinden yukarda olanlar\u0131n en \u00fcst\u00fcnde g\u00f6k vard\u0131. Art\u0131k, y\u00fczy\u0131llar boyunca korkacakt\u0131 bu g\u00f6kten, sayg\u0131 duyacakt\u0131 bu g\u00f6\u011fe. \u00d6ylesine bir korku, \u00f6ylesine bir sayg\u0131yd\u0131 ki bu, gelecek ku\u015faklar\u0131n en ak\u0131ll\u0131lar\u0131 bile kendilerini bundan kurtaramayacaklard\u0131. Milyonlarca y\u0131l y\u00fccelik, tan\u0131l\u0131k, g\u00fc\u00e7l\u00fcl\u00fck \u00f6l\u00e7\u00fcs\u00fcn\u00fc mavi ellerinde tutacakt\u0131, g\u00f6k. G\u00f6k, ona ba\u011f\u0131r\u0131yor, parma\u011f\u0131n\u0131 sall\u0131yor; onu bo\u011fmak i\u00e7in sa\u011fanaklar\u0131n\u0131, onu yakmak i\u00e7in y\u0131ld\u0131r\u0131mlar\u0131n\u0131 g\u00f6nderiyordu. Ona yalvar\u0131r, tapar, yaltaklan\u0131rsa belki kendisini korurdu da.<\/p>\n
\n<\/b>
\nBir XVIII. y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcr\u00fc, Volney (Constantin Fran\u00e7ois, Comte de Chasseboeuf, 1757-1820), g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn hikayesini kendi a\u00e7\u0131s\u0131ndan; \u015f\u00f6yle anlat\u0131yor: \u0130lk insanlar\u0131n hi\u00e7bir d\u00fc\u015f\u00fcnceleri yoktu. \u00d6nce kollar\u0131n\u0131, bacaklar\u0131n\u0131 kullanmas\u0131n\u0131 \u00f6\u011frendiler. Gittik\u00e7e; babalar\u0131n\u0131n deneylerinden yararlanarak geli\u015ftiler. Ya\u015fama ara\u00e7lar\u0131n\u0131 sa\u011flama ba\u011flad\u0131k\u00e7a zekalar\u0131, ilkel gereksemeler (ihtiya\u00e7lar) zincirinden kurtularak dolay\u0131s\u0131yla anlamalara; sonu\u00e7 \u00e7\u0131karmalara (istidlallere) y\u00f6neldi. \u0130nsan zekas\u0131, giderek, soyut bilgileri kavramak g\u00fcc\u00fcn\u00fc de kazand\u0131.<\/p>\n
\n
\n1. <\/b>\u0130nsan, \u00f6nce, kendi ki\u015fili\u011finin d\u0131\u015f\u0131nda her y\u00f6nde belirmi\u015f bulunan yayg\u0131n bir g\u00fc\u00e7 g\u00f6rd\u00fc. Bu g\u00fc\u00e7, hem maddede, hem ruhta beliriyordu. \u0130lkel insanlar bu g\u00fcce Mana ad\u0131n\u0131 takt\u0131lar. Mana d\u00fc\u015f\u00fcncesine b\u00fct\u00fcn dinlerde \u00e7e\u015fitli semboller halinde rastlanmaktad\u0131r. En ileri felsefelerde bile \u00e7\u0131k\u0131\u015f noktas\u0131 hep bu ilkel Mana d\u00fc\u015f\u00fcncesidir.
\n2. <\/b>Toteme olan inan\u00e7 bu Mana d\u00fc\u015f\u00fcncesinden \u00e7\u0131km\u0131\u015ft\u0131r. Totem, Manan\u0131n cisimle\u015fmesidir. Bir klan\u0131n insanlar\u0131 belli bir hayvan, ya da bitki \u00e7e\u015fidini en \u00e7ok Mana toplay\u0131c\u0131 saym\u0131\u015flar ve onu kutsal g\u00f6rm\u00fc\u015flerdir.
\n3. <\/b>\u0130nsan, kendi can\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcnce Mana\u2019y\u0131 ki\u015file\u015ftirmi\u015ftir. Bundan da \u00f6l\u00fcmden sonra ya\u015fama d\u00fc\u015f\u00fcncesi do\u011fmu\u015f, \u00f6l\u00fcmden sonra ya\u015fama d\u00fc\u015f\u00fcncesi \u00f6l\u00fclere tap\u0131nmaya yol a\u00e7m\u0131\u015ft\u0131r.
\n4.<\/b> Mana\u2019n\u0131n ki\u015file\u015ftirilmesi canl\u0131c\u0131l\u0131\u011f\u0131 (animizm) meydana getirmi\u015ftir. Canl\u0131c\u0131l\u0131k, do\u011fada insan\u0131n ruhuna benzer ruhlar bulundu\u011funa inanmaktad\u0131r. \u00d6nceleri feti\u015fizm ad\u0131yla adland\u0131r\u0131lan animizmin b\u00fcy\u00fcc\u00fcl\u00fc\u011fe yol a\u00e7mas\u0131 kolayl\u0131kla anla\u015f\u0131l\u0131r bir olayd\u0131r.
\n5.<\/b> \u0130nsan, Mana\u2019da bir d\u00fczen ilkesi buldu\u011fu zaman, dine t\u00f6resel kayg\u0131lar girmi\u015f demektir. Erdem, bu d\u00fczeni sa\u011flamak i\u00e7in gereklidir.
\n6.<\/b> \u0130nsan, Mana\u2019y\u0131 ki\u015file\u015ftirince art\u0131k onu her bakt\u0131\u011f\u0131 yerde g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131r. Bunun sonucu da elbette \u00e7oktanr\u0131c\u0131l\u0131k olacakt\u0131.
\n7.<\/b> Soyutlamadaki ve tek olan evrenin a\u00e7\u0131klan\u0131\u015f\u0131ndaki ilerleme bu \u00e7ok tanr\u0131lar\u0131 tek tanr\u0131da birle\u015ftirmeye yol a\u00e7m\u0131\u015ft\u0131r. Bu birle\u015ftirme, \u00f6nce bir hiyerar\u015fiden (tanr\u0131lar\u0131 s\u0131ralayarak en b\u00fcy\u00fc\u011f\u00fcn\u00fc bulmaktan) ge\u00e7erek, evrenin tek ve biricik Tanr\u0131s\u0131na varm\u0131\u015ft\u0131r.
\n8.<\/b> Budizmde oldu\u011fu gibi, din d\u00fc\u015f\u00fcncesinde bir ad\u0131m daha ilerleme, engin evrenin varl\u0131\u011f\u0131n\u0131 anlamak ve a\u00e7\u0131klamak i\u00e7in tanr\u0131 d\u00fc\u015f\u00fcncesinin gerekmedi\u011fini, bu anlama ve a\u00e7\u0131klaman\u0131n tanr\u0131s\u0131z da yap\u0131labilece\u011fini ileris\u00fcrer.<\/p>\n
\n
\n1. <\/b>Auguste Comte\u2019a g\u00f6re insanl\u0131k, \u00f6nce teolojik hal i\u00e7indeydi. Evren, insan iradesinin t\u0131pk\u0131s\u0131 iradelerle y\u00f6netilmektedir. \u0130nsan d\u00fc\u015f\u00fcncesinin ilk vard\u0131\u011f\u0131 a\u00e7\u0131klama budur. Oysa, bu ilk d\u00fc\u015f\u00fcnce de \u00fc\u00e7 basamakl\u0131d\u0131r, yava\u015f yava\u015f geli\u015fmi\u015ftir. Birinci basamakta insan, \u00e7evresindeki e\u015fyay\u0131 t\u0131pk\u0131 kendisi gibi canl\u0131, ak\u0131ll\u0131 olarak d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr (feti\u015fizm). \u0130kinci basamakta insan d\u00fc\u015f\u00fcncesi, \u00e7evresindeki olaylar\u0131n g\u00f6r\u00fcnmez varl\u0131klarca y\u00f6netildi\u011fi inanc\u0131na y\u00f6nelmi\u015ftir (\u00e7oktanr\u0131c\u0131l\u0131k-politeizm). \u00dc\u00e7\u00fcnc\u00fc basamakta bu g\u00f6r\u00fcnmez varl\u0131klar\u0131n tek ve b\u00fcy\u00fck bir iradenin y\u00f6netimi alt\u0131nda bulundu\u011fu inanc\u0131na var\u0131lm\u0131\u015ft\u0131r (tektanr\u0131c\u0131l\u0131k-monoteizm).
\n2.<\/b> \u0130nsanl\u0131\u011f\u0131n bu halini metafizik hal kovalam\u0131\u015ft\u0131r. \u0130nsanl\u0131k bu s\u00fcre sonunda teolojik halden metafizik hale ge\u00e7mi\u015ftir. Metafizik hal, bir soyutlama (tecrit) halidir. Evreni y\u00f6neten art\u0131k insana benzeyen bir varl\u0131k de\u011fil, soyut bir g\u00fc\u00e7t\u00fcr, soyut bir ilkedir: Oysa bu halde de insan, soyutlad\u0131\u011f\u0131 nitelikleri, soyut iyili\u011fi, soyut g\u00fczelli\u011fi, soyut taml\u0131\u011f\u0131 (m\u00fckemmelli\u011fi) ger\u00e7ek varl\u0131klar saymaktad\u0131r.
\n3. <\/b>\u0130nsanl\u0131\u011f\u0131n \u00fc\u00e7\u00fcnc\u00fc halinde, metafizik hal, yerini pozitif hale (olumlu hal, m\u00fcspet hal) b\u0131rakm\u0131\u015ft\u0131r. Bu hal; orta\u00e7a\u011f\u0131n sona ermesiyle ba\u015flar. Yeni\u00e7a\u011f d\u00fc\u015f\u00fcncesi art\u0131k olaylar\u0131 ba\u015fka olaylarla a\u00e7\u0131klamaktad\u0131r. Bilimsel ilerlemeler, bu hale gelinceye kadar nedeni bilinemeyen bir\u00e7ok olaylar\u0131, bilim yasalar\u0131yla a\u00e7\u0131klamaya ba\u015flam\u0131\u015ft\u0131r. Ba\u015fka bir deyi\u015fle, \u00f6nce teolojik a\u00e7\u0131klama sonra metafizik a\u00e7\u0131klama yerini pozitif a\u00e7\u0131klamaya b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n
\nDin ve t\u00f6renin ikinci kayna\u011f\u0131, insan heyecan\u0131d\u0131r. Toplumsal insan bir taklit, bir benzeme gereksemesi i\u00e7indedir. \u0130nsan yap\u0131s\u0131, \u00f6rnek almak, benzemek e\u011filimini ta\u015f\u0131r. Bu ikinci kaynaktan \u00e7\u0131kan din ve t\u00f6re, model olarak al\u0131nan ki\u015fili\u011fin yaratt\u0131\u011f\u0131 heyecan\u0131 ya\u015famak ve taklit etmekle ger\u00e7ekle\u015fir. Toplum, ki\u015fiyi, toplumca be\u011fenilenleri taklide \u00e7a\u011f\u0131r\u0131r.<\/p>\n
\nBu iki \u00e7e\u015fit din ve t\u00f6re, ayr\u0131 nitelikler, ayr\u0131 \u00f6zellikler ta\u015f\u0131maktad\u0131r. Birinci kaynaktan (al\u0131\u015fkanl\u0131ktan, korunma i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn sonucu olan g\u00f6revseverlikten gelen) din ve t\u00f6re statiktir, toplumsald\u0131r, tutucudur, eskiye ba\u011fl\u0131d\u0131r, kolektiftir. \u0130kinci kaynaktan (heyecandan, yaratma i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn sonucu olan taklit\u00e7ilikten gelen) din ve t\u00f6re dinamiktir, bireyseldir, eskiyi a\u015f\u0131c\u0131d\u0131r, ileriye g\u00f6t\u00fcr\u00fcc\u00fcd\u00fcr, ki\u015fiseldir.<\/p>\n
\n<\/b>
\n\u00dcst\u00fcn g\u00fc\u00e7lerle \u00e7evrili olduklar\u0131n\u0131 g\u00f6ren, bu \u00fcst\u00fcn g\u00fc\u00e7lerden korkan ilk insan topluluklar\u0131 koruyucular\u0131n\u0131 \u00e7evrelerinde arad\u0131lar. Bu koruyucu \u00e7o\u011fu zaman bir [sayfa 29] hayvan, kimi topluluklarda bir bitki, pek az rastlanmakla beraber kimi topluluklarda da deniz ya da y\u0131ld\u0131z oldu. Bu koruyucunun ad\u0131na totem dendi. \u0130nsan denilen yarat\u0131\u011f\u0131n ilk dini, totem dinidir. Art\u0131k her toplulu\u011fun (klan\u0131n) kendisini koruyan bir totemi vard\u0131. Y\u00fczy\u0131llar b\u00f6ylece ge\u00e7ti. \u0130nsanlar bir hayli mutluydular. Tanr\u0131lar\u0131 yan\u0131ba\u015flar\u0131ndayd\u0131 ve onlar\u0131 koruyup g\u00f6zetiyordu. Totem \u00e7a\u011f\u0131ndan sonra tanr\u0131, insanlardan gittik\u00e7e uzakla\u015facak, bir daha bu kadar yak\u0131nlar\u0131na sokulmayacakt\u0131. Totemin ana d\u00fc\u015f\u00fcncesi, bir Malenezya deyimi olan Mana\u2019d\u0131r. Mana, her yere da\u011f\u0131labilen, bir bak\u0131ma tapan insanlar\u0131n kendisinde de bulunan yayg\u0131n ve kutsal bir g\u00fc\u00e7t\u00fcr.<\/p>\n
\nG\u00f6k \u00f6l\u00e7\u00fcs\u00fc ara\u015ft\u0131r\u0131s\u0131nda eski M\u0131s\u0131r\u2019\u0131n \u00e7ok \u00f6nemli bir yeri vard\u0131r. [sayfa 30]
\n\u00d6ncesizlik ve sonras\u0131zl\u0131k i\u00e7inde bilincin bilin\u00e7le kavranmas\u0131 (\u015fuurun, \u015fuurla idrak edilmesi) insanla ba\u015fl\u0131yor. Bu, ger\u00e7ek bir ba\u015flang\u0131\u00e7 de\u011fil, ba\u015fs\u0131z ve sonuz olmakta ‘olan\u2019\u0131n insan maddesince sezilmesidir. Ba\u015fka bir deyi\u015fle, bu hikaye, evrensel diyalekti\u011fin hikayesi de\u011fil, kendi kendini sezen maddenin hikayesidir. Biz insanlar hen\u00fcz bu b\u00fcy\u00fck hikayenin i\u00e7indeyiz. A\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z macera, kendi maceram\u0131zd\u0131r.<\/p>\n
\nK\u0131sas-\u0131 Enbiya, onu \u015f\u00f6yle anlat\u0131yor: Hazreti \u015eit\u2019ten sonra peygamberlik \u0130dris aleyhisselama geldi. Ve ona dahi otuz sahife nazil oldu. Kalemle yaz\u0131 yazan ve elbise diken ilk insan odur. Ondan \u00f6nce insanlar, hayvan derisi giyerlerdi. \u0130dris aleyhisselama g\u00f6klerin, esrar\u0131 a\u00e7\u0131lm\u0131\u015ft\u0131. Sonunda Tanr\u0131, onu diriyken g\u00f6\u011fe kald\u0131rd\u0131. Hazreti \u0130dris g\u00f6\u011fe \u00e7ekildikten sonra insanlar do\u011fru yoldan ayr\u0131ld\u0131lar, putlara tapar oldular. Tanr\u0131, onlara Nuh aleyhisselam\u0131 g\u00f6nderdi (Ahmet Cevdet, K\u0131sas-\u0131 Enbiya ve Tevarih-i Hulefa, 1323 bask\u0131s\u0131, s. 4).<\/p>\n
\nTevrat, onu \u015f\u00f6yle anlatmaktad\u0131r: Ve Yared y\u00fcz altm\u0131\u015f iki ya\u015f\u0131nda Hanok\u2019un babas\u0131 oldu. Hanok, \u00fc\u00e7 y\u00fcz y\u0131l Tanr\u0131\u2019yla y\u00fcr\u00fcd\u00fc ve Hanok\u2019un b\u00fct\u00fcn g\u00fcnleri \u00fc\u00e7 y\u00fcz altm\u0131\u015f be\u015f, y\u0131l oldu ve g\u00f6zden kayboldu. \u00c7\u00fcnk\u00fc, onu Tanr\u0131 ald\u0131 (Tevrat, Tekvin kitab\u0131, 5. bap, 18-24).<\/p>\n
\nTerzi Hermes, evrensel d\u00fc\u015f\u00fcn\u00fc \u015f\u00f6yle kuruyor: Kocaman bo\u015flu\u011fun en alt\u0131nda \u00f6l\u00fcml\u00fcl\u00fck yeri d\u00fcnya var, en \u00fcst\u00fcnde de \u00f6l\u00fcms\u00fczl\u00fck yeri Zuhal y\u0131ld\u0131z\u0131… Zuhal y\u0131ld\u0131z\u0131, evrensel akl\u0131n b\u00fct\u00fcn esrar\u0131n\u0131 ta\u015f\u0131maktad\u0131r, yedinci ve son katt\u0131r, \u00f6l\u00fcms\u00fczl\u00fc\u011fe orada eri\u015filir. Zuhal, parlak bir \u0131\u015f\u0131k i\u00e7indedir. Ruhlar, oradan koparak, d\u00fcnyaya [sayfa 31] do\u011fru d\u00fc\u015fmeye ba\u015flarlar. Bu d\u00fc\u015f\u00fc\u015f bir s\u0131navd\u0131r. D\u00fc\u015f\u00fc\u015f, b\u00fcy\u00fck \u0131\u015f\u0131ktan, inildik\u00e7e yava\u015f yava\u015f koyula\u015fan karanl\u0131\u011fa do\u011frudur. I\u015f\u0131k ruh, karanl\u0131k maddedir. Ruh, k\u0131sa bir s\u0131nama i\u00e7in yery\u00fcz\u00fcne inip maddeyle birle\u015fecek, ama maddeye boyun e\u011fmeyecektir. Ruhun maddeye boyun e\u011fmesi, ona yenilmesi demek, sonsuz olarak yok olmas\u0131 demektir. \u0130nsan ruhu, t\u00fcmel ruhun (Tanr\u0131\u2019n\u0131n) \u00e7ocu\u011fudur. S\u0131nav\u0131 kazanamazsa, o ruhta bulunan t\u00fcmel \u0131\u015f\u0131k (Tanr\u0131sal nur) s\u00f6necek, \u0131\u015f\u0131k yaln\u0131z ba\u015f\u0131na \u00e7\u0131kt\u0131\u011f\u0131 yere d\u00f6nerek ruhu karanl\u0131kta b\u0131rakacakt\u0131r.<\/p>\n
\n<\/b>
\n\u0130sa\u2019dan \u00f6nce 700 y\u0131llar\u0131nday\u0131z. Yunanl\u0131lar \u00fc\u00e7 y\u00fczy\u0131ldan beri derebeylik \u00e7a\u011f\u0131n\u0131 ya\u015famaktad\u0131rlar. Mal edinenlerle mal edinemeyenler yerlerini alm\u0131\u015flar, s\u0131n\u0131flar do\u011fmu\u015f. Tedirginliklerinin nedenlerini hen\u00fcz kavrayam\u0131yorlar ama e\u015fitlik ve \u00f6zg\u00fcrl\u00fck i\u00e7inde ge\u00e7en eski alt\u0131n\u00e7a\u011flar\u0131n\u0131n \u00f6zlemini \u00e7ekmeye ba\u015fl\u0131yorlar. Ozan Hesiodos \u015f\u00f6yle yak\u0131n\u0131yor:<\/p>\n
\nAl\u00e7ak\u00e7a ya\u015fan\u0131lan bu kederli zamana atmas\u0131 gerekiyormu\u015f.
\nBu \u00e7a\u011f daha \u00f6nce ya da daha sonra gelemez miydi?
\nOysa bug\u00fcn yery\u00fcz\u00fcnde bet bereketin kalkt\u0131\u011f\u0131
\nAc\u0131 ve kederli bir yokluk \u00e7a\u011f\u0131 ya\u015f\u0131yoruz.
\nZeus\u2019\u00fcn g\u00f6revlendirdi\u011fi, gece ve g\u00fcnd\u00fcz
\n\u00c7al\u0131\u015fan insanlar t\u00fcrl\u00fc s\u0131k\u0131nt\u0131lar i\u00e7inde bocal\u0131yor.
\nAma yak\u0131nda Zeus, insan\u0131n be\u015fikten \u00e7\u0131kt\u0131\u011f\u0131 an
\nYa\u015fland\u0131\u011f\u0131 bu \u00e7a\u011f\u0131 mezara sokacakt\u0131r.
\nBu \u00e7a\u011f ki \u00e7ocuklar\u0131 babadan; babalar\u0131 \u00e7ocuklardan uzakla\u015ft\u0131ran
\nKimsenin kimseye sayg\u0131 duymad\u0131\u011f\u0131, g\u00f6revlerin unutuldu\u011fu
\nKimsenin dostu ve konu\u011fu kalmad\u0131\u011f\u0131 bu \u00e7a\u011f son bulacak.
\nAmans\u0131z sald\u0131ranlar antlar\u0131 hi\u00e7e sayacak, hakka kar\u015f\u0131
\nAlay ederek bir tek canl\u0131 b\u0131rakmayacaklar.
\n\u0130\u015fte o zaman, g\u00f6k kubbeye do\u011fru birlikte
\nUtan\u00e7 ve Nemesis, g\u00f6vdeleri parlak giyitlerle, u\u00e7acaklar
\n\u0130nsan\u0131n kendilerini s\u00fcr\u00fcp att\u0131\u011f\u0131 uzak yerlere gidecekler
\nTanr\u0131lar\u0131n g\u00f6sterecekleri yere yerle\u015fecekler
\nBizse burada ac\u0131lar i\u00e7inde kalaca\u011f\u0131z.
\nY\u0131rt\u0131c\u0131 ku\u015flar gibi g\u00fc\u00e7l\u00fcler g\u00fc\u00e7s\u00fczlere sald\u0131racak.<\/p>\n
\n\u0130\u015fte Askral\u0131 Hesiodos, bu \u00e7a\u011f\u0131n \u00f6zlemini \u00e7ekmektedir. \u00c7ift\u00e7i \u00e7ocu\u011fudur. Karde\u015fi Perses, soylu ki\u015filerden se\u00e7ilen yarg\u0131\u00e7lara para yedirerek mallar\u0131n\u0131n \u00fcst\u00fcne oturmu\u015ftur:<\/p>\n
\nKarn\u0131n\u0131 doyur da \u00f6yle kalk\u0131\u015f kavga d\u00f6v\u00fc\u015fe
\nBa\u015fkalar\u0131n\u0131n mal\u0131 i\u00e7in, g\u00fcc\u00fcn yetmeyecek bir daha
\nBunu yapmaya, neyse burada bitirelim kavgam\u0131z\u0131
\nArt\u0131k \u00fcle\u015ftik miras\u0131m\u0131z\u0131, ama \u00e7ok \u015feyleri
\n\u00c7al\u0131p g\u00f6t\u00fcrd\u00fcn, hediye yiyici baylara
\nYaltaklan\u0131p iyice, g\u00f6n\u00fcll\u00fcd\u00fcr onlar b\u00f6yle i\u015flere.
\nBudalalar bilmiyorlar yar\u0131m\u0131n b\u00fct\u00fcnden ne kadar \u00e7ok oldu\u011funu
\nEbeg\u00fcmecinde ve \u00e7iri\u015f otunda ne b\u00fcy\u00fck yarar bulundu\u011funu.<\/p>\n
\nUtan\u00e7 insanlara hem dokunur hem de yarar.
\nUtan\u00e7 yoksullarda, pervas\u0131zl\u0131k zenginlerde bulunur.
\nMal\u0131n \u00e7al\u0131nm\u0131\u015f\u0131 de\u011fil, Tanr\u0131 vergisi olan\u0131 hay\u0131rl\u0131d\u0131r.
\nBir kimse b\u00fcy\u00fck varl\u0131k toplarsa yumruk g\u00fcc\u00fcyle
\nYa da diliyle, ya\u011fma ederse \u00e7ok kez oldu\u011fu gibi
\nKazan\u00e7 h\u0131rs\u0131 akl\u0131n\u0131 yan\u0131lt\u0131nca
\n\u0130nsanlar\u0131n, utanmazl\u0131k utanc\u0131 susturunca.<\/p>\n
\nBu adam\u0131n, pek k\u0131sa s\u00fcrer varl\u0131\u011f\u0131n yolda\u015fl\u0131\u011f\u0131
\nB\u00f6ylesine Zeus kendi k\u0131zar, sonunda da ona
\nHaks\u0131z i\u015flerine kar\u015f\u0131l\u0131k y\u00fckler a\u011f\u0131r bir ceza.<\/p>\n
\nG\u00fcc\u00fcn yetti\u011fi kadar kurban sun \u00f6l\u00fcms\u00fcz Tanr\u0131lara
\nSaf ve temiz olarak, yak g\u00fczel but par\u00e7alar\u0131n\u0131
\nAyr\u0131ca \u015farap t\u00fcts\u00fc sunarak dost k\u0131l kendine
\nYataca\u011f\u0131n vakit yata\u011f\u0131na, bir de kutlu \u0131\u015f\u0131k \u00e7\u0131k\u0131nca
\nTa ki sana dost olsun y\u00fcrekleri ruhlar\u0131
\nTa ki sat\u0131n alas\u0131n ba\u015fkas\u0131n\u0131n mal\u0131n\u0131, de\u011fil seninkini ba\u015fkas\u0131.<\/p>\n
\nAldatt\u0131\u011f\u0131 i\u00e7in onu Prometeus\u2019un d\u00fczeni
\nBu y\u00fczden insanlar i\u00e7in ac\u0131lar tasalar buldu
\n\u015e\u00f6yle dedi \u00f6fkeyle bulut toplay\u0131c\u0131 Zeus ona:
\nIapetes o\u011flu, \u00e7ok bilmi\u015flikte olmayan e\u015fi.
\nSeviniyorsun ate\u015fi \u00e7ald\u0131\u011f\u0131na, aldatt\u0131\u011f\u0131na beni
\nFakat b\u00fcy\u00fck dert a\u00e7aca\u011f\u0131m gelecekteki insanlar\u0131n ba\u015f\u0131na
\nOnlara ben ate\u015f yerine bir afet yollayaca\u011f\u0131m, hepsi
\nNe\u015felenecekler y\u00fcrekten ok\u015fay\u0131p severek afetlerini.<\/p>\n
\n<\/b>
\nBulabildi\u011fimiz ilk d\u00fc\u015f\u00fcnce \u00fcr\u00fcnlerine S\u00fcmerlerde rastl\u0131yoruz. Bu ilk d\u00fc\u015f\u00fcnceleri S\u00fcmer Tanr\u0131s\u0131 Marduk simgelemektedir.<\/p>\n
\nBu efsanelere g\u00f6re \u00f6teki tanr\u0131lar, Marduk\u2019u, okyanus tanr\u0131s\u0131 Tiamat\u2019la sava\u015fmaya \u00e7a\u011f\u0131rd\u0131lar. Marduk, Tiamat\u2019\u0131 yendi ve denizlere s\u0131n\u0131rlar \u00e7ekti. Tanr\u0131lara tap\u0131nan bir varl\u0131k bulunsun diye de bal\u00e7\u0131ktan insan\u0131 yaratt\u0131. Sonralar\u0131 insanlardan ho\u015fnut kalmayan tanr\u0131lar, onlar\u0131 yok etmeyi kararla\u015ft\u0131rd\u0131lar. Tanr\u0131 Ea, tanr\u0131lar kurulunun bu karar\u0131na kar\u015f\u0131, \u00e7ok sevdi\u011fi bir insan olan Ut-Napi\u015ftim\u2019i kurtarmay\u0131 d\u00fc\u015f\u00fcn\u00fcr. Onun d\u00fc\u015f\u00fcne girerek bir gemi yapmas\u0131n\u0131 f\u0131s\u0131ldar. Ut-Napi\u015fim, yapt\u0131\u011f\u0131 geminin i\u00e7ine kar\u0131s\u0131n\u0131, \u00e7ocuklar\u0131n\u0131, i\u015f\u00e7ilerini, hayvanlar\u0131n\u0131 ve tohumlar\u0131n\u0131 doldurur. Tufan ba\u015flam\u0131\u015ft\u0131r, b\u00fct\u00fcn insanlar bo\u011fulmu\u015flard\u0131r. Ut-Napi\u015ftim\u2019in gemisi y\u00fczmektedir. \u0130nsanlar\u0131n bo\u011fuldu\u011funu g\u00f6ren tanr\u0131lar, ku\u015fkuya kap\u0131lm\u0131\u015flard\u0131r. Tanr\u0131lar krali\u00e7esi olan \u0130\u015ftar s\u0131zlanmaya ba\u015flam\u0131\u015ft\u0131r: \u0130nsan yeniden bal\u00e7\u0131k oldu. Tanr\u0131lar kurulunun bu karar\u0131na kat\u0131ld\u0131\u011f\u0131m i\u00e7in ben de sorumluyum bundan…<\/p>\n
\n<\/b>
\n\u0130lk mitolojik tanr\u0131lara S\u00fcmerlerde rastlad\u0131\u011f\u0131m\u0131z gibi tanr\u0131lar\u0131 hi\u00e7e sayan ilk insanlara da gene S\u00fcmerlerde rastl\u0131yoruz. Felsefesel d\u00fc\u015f\u00fcncenin temeli mitolojik d\u00fc\u015f\u00fcncedir. \u00d6zellikle antik\u00e7a\u011f Yunan felsefesinde mitolojik d\u00fc\u015f\u00fcncenin izlerine Platon\u2019da bile rastlan\u0131r. Hint, \u00c7in, \u0130ran vb. gibi uluslar\u0131n ilk felsefeleri mitolojileriyle kayna\u015f\u0131kt\u0131r. Bu bak\u0131mdan G\u0131lgam\u0131\u015f\u2019\u0131n \u00f6nemi bug\u00fcn insanl\u0131\u011f\u0131n elinde bulunan en eski mitolojik metin olmas\u0131d\u0131r. \u0130nsanl\u0131\u011f\u0131n en eski destan\u0131 olan G\u0131lgam\u0131\u015f Destan\u0131, d\u00fc\u015f\u00fcnce yap\u0131s\u0131 bak\u0131m\u0131ndan da mitolojik kal\u0131nt\u0131lar\u0131n en ilgincidir. Babillilerin ilk s\u00f6zc\u00fckleriyle adland\u0131rd\u0131klar\u0131 destan Sha Nagba \u0130muru (Her \u015feyi g\u00f6rm\u00fc\u015f olan) deyimiyle an\u0131l\u0131r. S\u00fcmer, Asur, Akad vb. gibi \u00e7e\u015fitli Mezopotamya topluluklar\u0131nca i\u015flenmi\u015f olan destan\u0131n bug\u00fcn elde bulunan metni S\u00fcmerlerden kalmad\u0131r. Asur ve Akadlardan kalma b\u00f6l\u00fcmler de bulunmu\u015ftur. \u0130lkin Thompson taraf\u0131ndan \u0130ngilizce The Epic of Gilgamish (Oxford 1930) ad\u0131yla yay\u0131mlanm\u0131\u015f ve daha sonra Almanca, Frans\u0131zca, T\u00fcrk\u00e7e \u00e7evirileri yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n
\n<\/b>
\nYirmi d\u00f6rt saatlik g\u00fcnler ve yedi\u015fer g\u00fcnl\u00fck haftalar tertipleyen ilk takvimin g\u00fcn\u00fcm\u00fczden yetmi\u015f y\u00fczy\u0131l \u00f6nce (\u0130.\u00d6. V. bin y\u0131l) eski M\u0131s\u0131r\u2019da yap\u0131ld\u0131\u011f\u0131n\u0131 hat\u0131rlarsan\u0131z, g\u00f6k bilgisinin eski M\u0131s\u0131r\u2019da ne kadar geli\u015fmi\u015f bulundu\u011funu b\u00fct\u00fcn ger\u00e7ekli\u011fiyle belirtmi\u015f olursunuz. Kont de Volney, g\u00f6k \u00f6l\u00e7\u00fcs\u00fcn\u00fcn kayna\u011f\u0131n\u0131 M\u0131s\u0131r topraklar\u0131nda bulmakta hakl\u0131d\u0131r. XVI. y\u00fczy\u0131lda Paris dolaylar\u0131ndaki Issy k\u00f6y\u00fcnde bir \u0130zis tap\u0131na\u011f\u0131n\u0131n bulundu\u011funu da hat\u0131rlay\u0131n\u0131z. Eski M\u0131s\u0131r tanr\u0131lar\u0131 \u0130zis, Oziris ve Serapis\u2019e eski Yunan\u2019da, eski Roma\u2019da, Latin \u0130talyas\u0131nda, d\u00fcnyan\u0131n hemen her k\u00f6\u015fesinde rastlayaca\u011f\u0131z. G\u00fcne\u015fin \u00e7evresinde toplanan bir g\u00f6k sistemi ak\u0131m\u0131, eski M\u0131s\u0131r\u2019dan yola \u00e7\u0131karak d\u00fcnyaya yay\u0131lm\u0131\u015ft\u0131r.<\/p>\n
\n<\/b>
\n\u0130lk din kitab\u0131, \u0130.\u00d6. 2000 y\u0131l\u0131nda Hindistan\u2019da d\u00fczenleniyor. Evreni ki\u015file\u015ftirip tanr\u0131la\u015ft\u0131rmak da Hind\u2019lilere \u00f6zg\u00fc bir bulu\u015f. A\u015f\u0131r\u0131 zengin az\u0131nl\u0131kla a\u015f\u0131r\u0131 yoksul \u00e7o\u011funlu\u011fun ya\u015fad\u0131\u011f\u0131 bu b\u00fcy\u00fck \u00fclke, ayn\u0131 zamanda, gizemcili\u011fin (mistisizmin) de kayna\u011f\u0131.<\/p>\n
\nVedizm\u2019in geli\u015fmesi, \u00f6l\u00fcmden sonra ya\u015faman\u0131n birbirini kovalayan \u00e7e\u015fitli hayatlar i\u00e7inde ger\u00e7ekle\u015fmesi yolunda olmu\u015ftur. Buysa, yeni bir erdem \u00f6l\u00e7\u00fcs\u00fc getirmi\u015f bulunmaktad\u0131r. \u0130nsan iyi davran\u0131\u015flarla ya\u015fam\u0131\u015fsa sonraki hayat\u0131nda iyi bir bedene, k\u00f6t\u00fc davran\u0131\u015flarla ya\u015fam\u0131\u015fsa sonraki hayat\u0131nda k\u00f6t\u00fc bir bedene girecektir. Buysa, iyili\u011fin arma\u011fan\u0131, k\u00f6t\u00fcl\u00fc\u011f\u00fcn cezas\u0131d\u0131r.
\nHindistan\u2019\u0131n temel dini Brahmanizm, bunun da say\u0131s\u0131z tanr\u0131lar\u0131 aras\u0131nda yarat\u0131c\u0131 olarak tektanr\u0131 niteli\u011findeki tanr\u0131s\u0131 Brahma\u2019d\u0131r.<\/p>\n
\n<\/b>
\nZerd\u00fc\u015ft (Zaratustra), \u0130.\u00d6. 1000 y\u0131l\u0131nda ya\u015fad\u0131\u011f\u0131 san\u0131lan bir \u0130ranl\u0131d\u0131r. Kurdu\u011fu dinin ad\u0131na Mazdeizm denilmi\u015ftir. Ancak Mazdeizm\u2019in k\u00f6k\u00fc Zerd\u00fc\u015ft\u2019ten \u00e7ok \u00f6ncedir. Zerd\u00fc\u015ft, bu dini ar\u0131t\u0131p bi\u00e7imlendirmi\u015f, insan erdemlerini geli\u015ftirerek tektanr\u0131c\u0131 bir amaca y\u00f6neltmi\u015ftir. Mazdeizm\u2019in kutsal kitab\u0131 Zend Avesta\u2019d\u0131r. Asl\u0131nda ger\u00e7ek bir ozan ve \u00e7ok bilgili bir d\u00fc\u015f\u00fcn\u00fcr olan Zerd\u00fc\u015ft, Zend Avesta\u2019n\u0131n kendisine iyilik tanr\u0131s\u0131 Ahura Mazda (H\u00fcrm\u00fcz) taraf\u0131ndan vahyedildi\u011fini s\u00f6ylemektedir. Mazdeizm, iyi tanr\u0131yla k\u00f6t\u00fc tanr\u0131 ikili\u011fine, Ahura Mazda\u2019yla Angra Mainyu (Ehrimen) \u00e7at\u0131\u015fmas\u0131na dayanan bir dindir.<\/p>\n
\nZerd\u00fc\u015ft, ba\u015fl\u0131ca amac\u0131, ekonomik d\u00fczen olan bir plan g\u00fctmektedir. Ona g\u00f6re, H\u00fcrm\u00fcz\u2019\u00fcn bak\u0131\u015f\u0131 her zaman \u00e7al\u0131\u015fkan \u00e7ift\u00e7inin \u00fcst\u00fcndedir. Ger\u00e7ek dindarl\u0131k, oru\u00e7la ve tap\u0131nmayla de\u011fil, tar\u0131m \u00e7al\u0131\u015fmalar\u0131yla elde edilir. Bacas\u0131 t\u00fcten, i\u00e7i tar\u0131m hayvanlar\u0131 ve \u00e7ocuklarla dolu bir \u00e7ift\u00e7i evini seyretmek kadar H\u00fcrm\u00fcz\u2019\u00fc sevindiren hi\u00e7bir \u015fey yoktur. Zend Avesta, tar\u0131m hayvanlar\u0131na iyi bak\u0131lmas\u0131, topra\u011f\u0131n iyi s\u00fcr\u00fclmesi \u00fcst\u00fcne \u00f6\u011f\u00fctlerle doludur.<\/p>\n
\nZerd\u00fc\u015ft dini, bir evrim (tekam\u00fcl) dinidir. D\u00fcnya, evrim yasalar\u0131na ba\u011fl\u0131d\u0131r. \u0130nsan g\u00fc\u00e7leri bu evrimi ger\u00e7ekle\u015ftirmek, bu evrime kat\u0131lmak zorundad\u0131rlar.
\nKont de Volney (1757-1820), Y\u0131k\u0131nt\u0131lar (Les Ruines) adl\u0131 \u00fcnl\u00fc yap\u0131t\u0131nda din adamlar\u0131n\u0131 \u00e7at\u0131\u015ft\u0131r\u0131rken bir Zerd\u00fc\u015ft din adam\u0131na \u015funlar\u0131 s\u00f6yletmektedir: Ey Yahudilerle onlar\u0131n \u00e7ocuklar\u0131 olan H\u0131ristiyanlar, Musa\u2019n\u0131n sand\u0131\u011f\u0131m\u0131z kitap, Musa\u2019dan alt\u0131 y\u00fczy\u0131l sonra yaz\u0131lm\u0131\u015ft\u0131r. Bunu yirmi ger\u00e7ek belgeye dayanarak tan\u0131tlayabiliriz.<\/p>\n
\n<\/b>
\n\u00dc\u00e7 bin y\u0131l \u00f6ncesine kadar otuz be\u015f bin tanr\u0131, insanlar\u0131n erdemleriyle u\u011fra\u015ft\u0131. \u0130nsanlar aras\u0131ndaki d\u00fczen ancak bir t\u00f6renin (ahlak) varl\u0131\u011f\u0131yla kurulabilirdi. Otuz be\u015f bin tanr\u0131n\u0131n \u00e7abas\u0131 bo\u015funa de\u011fildi. Ne var ki \u00e7e\u015fitli tanr\u0131lar\u0131n \u00e7e\u015fitli t\u00f6releri birbirleriyle \u00e7at\u0131\u015f\u0131yorlar, d\u00fczeni b\u00fcsb\u00fct\u00fcn bozuyorlard\u0131. \u0130nsanl\u0131\u011fa tek \u00f6l\u00e7\u00fc gerekiyordu, bunu da tek tanr\u0131 sa\u011flayabilirdi. M\u0131s\u0131r\u2019dan ka\u00e7arak Sina \u00e7\u00f6l\u00fcne \u00e7ekilen Musa, tarih\u00e7ilerin Medyan kahini dedikleri Yetro\u2019nun yan\u0131na s\u0131\u011f\u0131nm\u0131\u015ft\u0131. Yetro, ona k\u0131z\u0131yla beraber d\u00fc\u015f\u00fcncelerini de verdi. \u0130srailo\u011fular\u0131n\u0131 M\u0131s\u0131r k\u00f6leli\u011finden kurtarmak amac\u0131n\u0131 g\u00fcden gen\u00e7 damat, ak\u0131ll\u0131 oldu\u011fu kadar becerikliydi de. Ger\u00e7i b\u00fct\u00fcn insanl\u0131\u011f\u0131 de\u011fil, sadece kendi soyunu (\u0130srailo\u011fullar\u0131n\u0131) d\u00fc\u015f\u00fcn\u00fcyordu ama yapmak istedi\u011fi i\u015f gene de \u00f6nemli bir i\u015fti. Y\u00fczlerce y\u0131ll\u0131k tutsakl\u0131\u011f\u0131n b\u00fct\u00fcn niteliklerini benimsemi\u015f bir insan s\u00fcr\u00fcs\u00fcnden, benliklerini y\u00fczy\u0131llarca koruyacak g\u00fc\u00e7l\u00fc bir ulus \u00e7\u0131karacakt\u0131.<\/p>\n
\n\u0130\u015fte idealizm, Yahudi tanr\u0131biliminden kaynaklanan bu iki kavramla daima bilimin kar\u015f\u0131s\u0131na dikilecek. Yirmi birinci y\u00fczy\u0131la pek yakla\u015ft\u0131\u011f\u0131m\u0131z, \u015fu g\u00fcnlerde bile hala dikiliyor.<\/p>\n
\n<\/b>
\n\u0130.\u00d6. VIII. y\u00fczy\u0131lda ba\u015flay\u0131p \u0130.S. V. y\u00fczy\u0131lda sona eren devrede eski Yunan ve Roma k\u00fclt\u00fcrlerini i\u00e7ine alan felsefeye antik\u00e7a\u011f felsefesi denir. Bu devreye, ayr\u0131ca, klasik ilk\u00e7a\u011f ad\u0131 da verilmi\u015ftir. Antik\u00e7a\u011f felsefesinin ilk\u00e7a\u011f felsefesinden ayr\u0131l\u0131\u011f\u0131; Uzakdo\u011fu, Hint, M\u0131s\u0131r, S\u00fcmer, Akad, Babil, Asur, Hitit, Fenike, \u0130srail, Pers, Kartaca gibi bir\u00e7ok k\u00fclt\u00fcrleri d\u0131\u015f\u0131nda b\u0131rakm\u0131\u015f olmas\u0131d\u0131r. \u0130lk\u00e7a\u011f felsefesi deyimi, Yunan ve Roma k\u00fclt\u00fcr\u00fcyle birlikte, b\u00fct\u00fcn bu k\u00fclt\u00fcrleri de kapsar.<\/p>\n
\n“Ba\u015flang\u0131\u00e7ta tanr\u0131, g\u00f6kleri ve yerleri yaratt\u0131. Ve yer \u0131ss\u0131z ve bo\u015ftu. Ve enginin y\u00fcz\u00fc \u00fczerinde karanl\u0131k vard\u0131. Ve tanr\u0131n\u0131n ruhu sular\u0131n y\u00fcz\u00fc \u00fczerinde hareket ediyordu” (Tevrat, Tekvin, Bap I). Karanl\u0131k ve su, biri g\u00f6\u011fe ve \u00f6b\u00fcr\u00fc yere ba\u011fl\u0131 olarak do\u011fan\u0131n bu iki par\u00e7as\u0131, tanr\u0131l\u0131k irade d\u0131\u015f\u0131nda, yer ve g\u00f6kle birlikte kendili\u011finden meydana \u00e7\u0131kmaktad\u0131rlar: “Ve tanr\u0131 dedi: I\u015f\u0131k olsun. Ve \u0131\u015f\u0131k oldu. Ve tanr\u0131 \u0131\u015f\u0131\u011f\u0131n iyi oldu\u011funu g\u00f6rd\u00fc, \u0131\u015f\u0131\u011f\u0131 karanl\u0131ktan ay\u0131rd\u0131” (\u0130bid, 3-4), “Ve tanr\u0131 dedi: Sular bir yere biriksin ve kuru toprak g\u00f6r\u00fcns\u00fcn. Ve b\u00f6yle oldu. Ve tanr\u0131 bunun iyi oldu\u011funu g\u00f6rd\u00fc” (\u0130bid, 9-103). G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, tanr\u0131, \u0131\u015f\u0131k ve toprak\u2019\u0131, kendili\u011finden meydana \u00e7\u0131kan ve hatta tanr\u0131y\u0131 biraz da \u015fa\u015f\u0131rtm\u0131\u015f g\u00f6r\u00fcnen karanl\u0131k ve suya kar\u015f\u0131 birer g\u00fc\u00e7 olarak yaratmaktad\u0131r ve yaratt\u0131ktan sonrad\u0131r ki b\u00f6ylesinin daha iyi oldu\u011funu kavrayabilmektedir. \u0130nsansal tasar\u0131m, en \u00fcst\u00fcn a\u015famas\u0131 olan tektanr\u0131 varsay\u0131m\u0131nda bile, do\u011fan\u0131n kendili\u011finden varl\u0131\u011f\u0131na dokunmaya cesaret edememi\u015ftir. <\/span><\/p>\n
\n<\/b>
\nTanr\u0131lar\u0131n ve insanlar\u0131n babas\u0131 olarak nitelendirilen Zeus (s\u00f6zc\u00fck olarak Hint, Avrupa dillerinin g\u00f6\u011f\u00fcn parlakl\u0131\u011f\u0131 anlam\u0131ndaki div k\u00f6k\u00fcnden geliyor), evren egemenli\u011fini babas\u0131 Kronos\u2019un elinden al\u0131nca Hint-Avrupal\u0131lar\u0131n ya\u011fmur ve hava tanr\u0131s\u0131 oldu\u011funu unutarak h\u00fck\u00fcmdarlar\u0131n ulu\u2019su olmay\u0131 kabullenip Yunanl\u0131lar\u0131n hizmetine girmi\u015ftir. Atmosferden ba\u015flay\u0131p aileye, ahlaka, tar\u0131ma, devlete var\u0131ncaya kadar say\u0131s\u0131z g\u00f6revler y\u00fcklenmi\u015f bulunmaktad\u0131r. Bu arada kad\u0131n pe\u015finde ko\u015fmaktan, k\u0131z ka\u00e7\u0131rmaktan, yalan s\u00f6ylemekten, \u00e7e\u015fitli d\u00fczenler kurmaktan, \u00f6\u00e7 almaktan da geri kalmamaktad\u0131r. Sekizi \u00f6l\u00fcms\u00fcz tanr\u0131\u00e7a ve on be\u015fi \u00f6l\u00fcml\u00fc olmak \u00fczere yirmi \u00fc\u00e7 kad\u0131nla evlenmi\u015f, say\u0131s\u0131z \u00e7ocuk ve torun sahibi olmu\u015ftur.<\/p>\n
\n<\/b>
\nDionysos Yunan \u00f6ncesi tanr\u0131lardand\u0131r, Trakya\u2019dan ya da Frigya\u2019dan geldi\u011fi san\u0131lmaktad\u0131r. Zeus ve Apollon\u2019la birlikte antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin \u00fc\u00e7 b\u00fcy\u00fck tanr\u0131s\u0131ndan biridir. Tap\u0131m\u0131 ba\u015fl\u0131 ba\u015f\u0131na bir din meydana getirmi\u015ftir. Ki\u015fili\u011fi, bir\u00e7ok eski tanr\u0131lar\u0131n kar\u0131\u015f\u0131m\u0131ndan meydana gelmi\u015ftir. \u00c7ift\u00e7ili\u011fin, ba\u011fc\u0131l\u0131\u011f\u0131n, meyve ve \u00f6zellikle \u00fcz\u00fcm\u00fcn koruyucusudur. Romal\u0131lar ona Bakkhos (Bak\u00fcs) derler ve verimlilik tanr\u0131s\u0131 Liber\u2019le bir tutarlar. Yunanl\u0131lar onu, Zeus\u2019\u00fcn Semele\u2019den do\u011fma o\u011flu saym\u0131\u015flard\u0131r. Semele, kendisiyle birle\u015fen Zeus\u2019\u00fcn \u0131\u015f\u0131\u011f\u0131na dayanamay\u0131p \u00f6lm\u00fc\u015f, Zeus de \u00e7ocu\u011funu baca\u011f\u0131nda saklay\u0131p b\u00fcy\u00fctm\u00fc\u015f, sonra da k\u0131skan\u00e7 kar\u0131s\u0131 Hera\u2019n\u0131n k\u00f6t\u00fcl\u00fcklerinden korumak i\u00e7in onu ke\u00e7i k\u0131l\u0131\u011f\u0131na sokmu\u015f, su perileri aras\u0131nda b\u00fcy\u00fcyen k\u00fc\u00e7\u00fck ke\u00e7i Dionysos, \u00fcz\u00fcmden \u015farap yapmas\u0131n\u0131 at kulakl\u0131 ve at kuyruklu Silenos\u2019tan \u00f6\u011frenmi\u015f ve \u015farap tanr\u0131 olmaya karar vermi\u015f. Arkaik \u00e7a\u011f\u0131n gizemsel din anlay\u0131\u015f\u0131 Dionysos\u2019a ba\u011fl\u0131d\u0131r. Bu dinin b\u00fcy\u00fck \u00f6zelli\u011fi ba\u011fl\u0131lar\u0131n\u0131n kudurmu\u015fcas\u0131na kendinden ge\u00e7meleri (Yu. Ekstasis) ve tanr\u0131y\u0131 kendi i\u00e7lerine ald\u0131klar\u0131na (Yu. enthousiasmos) inanmalar\u0131d\u0131r.<\/p>\n
\n<\/b>
\nGelece\u011fi haber veren tanr\u0131d\u0131r. Genellikle \u015fiir ve m\u00fczik tanr\u0131s\u0131 olarak bilinen Apollon\u2019un ana niteli\u011fi, gelece\u011fi haber vermektir. Homeros, onu Lykia\u2019li ve bu y\u00fczden de Yunanl\u0131lar\u0131n d\u00fc\u015fman\u0131 olarak tan\u0131t\u0131yor. Oysa, Yunanl\u0131lar onu en kutsal tanr\u0131 saym\u0131\u015flard\u0131r. Tanr\u0131lar tanr\u0131s\u0131 Zeus\u2019\u00fcn, Leto\u2019dan do\u011fma, en sevgili o\u011fluymu\u015f. Tanr\u0131lar\u0131n en g\u00fczeliymi\u015f. Tanr\u0131\u00e7a Artemis\u2019in de ikiz karde\u015fidir. Leto, Hera\u2019n\u0131n k\u0131skan\u00e7l\u0131\u011f\u0131ndan do\u011furacak yer bulamam\u0131\u015f ve ilden ile ka\u00e7m\u0131\u015f. Sonunda, ikizlerini Delos adas\u0131ndaki Kynthos da\u011f\u0131nda do\u011furmu\u015f. I\u015f\u0131k-g\u00fcne\u015f tanr\u0131s\u0131 olarak beliriyor, her zaman elinde bulundurdu\u011fu \u015fa\u015fmaz oklar\u0131 g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131d\u0131r.<\/p>\n
\n<\/b>
\nYunan mitolojisinin en ilgin\u00e7 tanr\u0131lar\u0131ndan biridir. Kayna\u011f\u0131n\u0131n pek eski oldu\u011fu bilinmektedir. Do\u011fumu \u00fcst\u00fcne \u00e7e\u015fitli anlat\u0131mlar vard\u0131r. En do\u011frusu, onu iki ki\u015filik i\u00e7inde ele almakt\u0131r: Bu ki\u015filiklerden birincisi, evreni meydana getiren sevgi\u2019dir. Bu ki\u015fili\u011finde, Eros, Hesiodos\u2019un anlat\u0131m\u0131nda oldu\u011fu gibi, evrensel olu\u015fmayla birlikte ve kendi kendine bir do\u011fumla meydana \u00e7\u0131kar. Hesiodos\u2019a g\u00f6re ilkin Khaos (bo\u015fluk) varm\u0131\u015f. Ondan toprak ana Gaia\u2019yla Eros olu\u015fmu\u015f. Eros\u2019un ikinci ki\u015fili\u011fi sevgi tutkusu\u2019dur ve bu ki\u015fili\u011finde kimi anlat\u0131mlarda Ares\u2019le Aphrodite\u2019in o\u011flu, kimi anlat\u0131mlarda Hermes\u2019le Aphrodite\u2019in ve kimi anlat\u0131mlarda da Hermes\u2019le Khton\u2019lu Artemis\u2019in o\u011flu olarak g\u00f6sterilir. Ba\u015fka anlat\u0131mlarda da annesi Eileithyia ya da \u0130ris olarak g\u00f6sterilmektedir.<\/p>\n
\n<\/b>
\nYunan mitolojisinin ileri s\u00fcrd\u00fc\u011f\u00fc bu \u00e7ok \u00f6nemli diyalektik kavram Yunanca kar\u015f\u0131t sevgi anlam\u0131ndad\u0131r. Bir\u00e7ok metinlerde kar\u015f\u0131l\u0131kl\u0131 a\u015fk ya da kar\u015f\u0131l\u0131k g\u00f6ren a\u015fk ve seveni mutlu k\u0131lan a\u015fk olarak yorumlan\u0131r. Kimi metinler de onu erkekler aras\u0131 a\u015fk\u2019\u0131n simgesi sayarlar. \u00c7e\u015fitli halk anlat\u0131mlar\u0131nda bu yorumlara dayanak olabilecek \u00e7e\u015fitli \u00f6yk\u00fcleri vard\u0131r. Ne var ki b\u00fct\u00fcn bu \u00f6yk\u00fclerde, halk\u0131n onu kendi anlay\u0131\u015f\u0131na g\u00f6re basit ser\u00fcvenlere \u00e7ekmi\u015f olmas\u0131na ra\u011fmen, Herakleitos diyalekti\u011fine temel olan felsefesel ve \u00e7ok \u00f6nemli bir sezi belirmektedir. Bu sezi, kar\u015f\u0131tl\u0131\u011f\u0131n geli\u015ftirici g\u00fcc\u00fc\u2019n\u00fc meydana koyar. Anteros (kar\u015f\u0131t sevgi), Eros (sevgi)nin karde\u015fidir ve anneleri Afrodit, onu Eros\u2019un daha iyi geli\u015febilmesi i\u00e7in do\u011furmu\u015ftur.<\/p>\n
\n<\/b>
\nAntik\u00e7a\u011f Yunan inan\u00e7lar\u0131nda a\u015fk ve g\u00fczellik tanr\u0131\u00e7as\u0131 olarak tap\u0131lan Afrodit\u2019in daha bir\u00e7ok tanr\u0131l\u0131klar\u0131 vard\u0131r. Asl\u0131 Do\u011fuludur ve verimlilik tanr\u0131\u00e7as\u0131d\u0131r. Zamanla a\u015fk tanr\u0131\u00e7as\u0131 niteli\u011fini kazanm\u0131\u015f, ilkbahar (bah\u00e7eler ve \u00e7i\u00e7ekler) tanr\u0131\u00e7as\u0131 olmu\u015f, Poseidon\u2019un yan\u0131nda deniz tanr\u0131\u00e7as\u0131 olarak g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr. Kimi metinlerde de cinsel d\u00fcrt\u00fc tanr\u0131\u00e7as\u0131 olarak an\u0131l\u0131r. Hesiodos, onun deniz k\u00f6p\u00fc\u011f\u00fcnden do\u011fdu\u011funu s\u00f6yler. Homeros\u2019a g\u00f6re Zeus\u2019le Dione\u2019nin k\u0131z\u0131d\u0131r, Hephaistos\u2019un kocas\u0131n\u0131 aldatan kar\u0131s\u0131d\u0131r. Thebai\u2019de Ares\u2019in kar\u0131s\u0131 olarak g\u00f6r\u00fcn\u00fcr. Eros, Anteros, Himeros, Pathos, Peito, Himeneo, Aineias, Enea vb. gibi pek \u00e7ok \u00e7ocuklar\u0131 vard\u0131r. Romal\u0131lar ona Venus derler. Kythera adas\u0131 yak\u0131n\u0131nda deniz dalgalar\u0131n\u0131n k\u00f6p\u00fc\u011f\u00fcnden do\u011fduktan sonra ilkin K\u0131br\u0131s adas\u0131na \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ona Kipris (K\u0131br\u0131s\u2019l\u0131) ve Anadyomene (su y\u00fcz\u00fcne \u00e7\u0131kan) adlar\u0131 da verilmi\u015ftir. Tatl\u0131 g\u00fcl\u00fc\u015fl\u00fc oldu\u011fundan Khrysee, g\u00fczel \u00e7elenkli oldu\u011fundan Eystephanos, sevgi dolu y\u00fcre\u011finden do\u011fan g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcnden \u00f6t\u00fcr\u00fc Analkis Theos vb. gibi daha bir\u00e7ok adlarla da an\u0131l\u0131r.<\/p>\n
\n<\/b>
\nAntik\u00e7a\u011f Yunanl\u0131lar\u0131nda ilkin ruh kavram\u0131 bilinmiyordu, \u00f6l\u00fcmden sonra bedenli olarak ya\u015fanaca\u011f\u0131na inan\u0131l\u0131yordu. Zamanla g\u00f6lge anlay\u0131\u015f\u0131nda bir ruh kavram\u0131 geli\u015fti ve \u00f6l\u00fclerin Hades\u2019de soluk g\u00f6lgeler halinde dola\u015fmakta olduklar\u0131na inan\u0131ld\u0131. Bu tasar\u0131mdan do\u011fan Psykhe\u2019yi Miletos kral\u0131n\u0131n k\u0131z\u0131 ve Eros (A\u015fk)\u2019un sevgilisi sayan Miletos \u00f6yk\u00fcs\u00fc Latin ozan\u0131 Apuleius taraf\u0131ndan Metamorphoseon (D\u00f6n\u00fc\u015f\u00fcmler) adl\u0131 yap\u0131t\u0131nda i\u015flenmi\u015ftir. Efsaneler edebiyat\u0131n\u0131n en \u015fiirli par\u00e7alar\u0131ndan biri olan bu \u00f6yk\u00fcye g\u00f6re Psykhe\u2019ye g\u00fczelli\u011finden \u00f6t\u00fcr\u00fc bir tanr\u0131\u00e7a gibi tap\u0131lmaya ba\u015flanm\u0131\u015f, Miletos\u2019taki tap\u0131naklar\u0131n\u0131n bo\u015fald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcp k\u0131skan\u00e7l\u0131\u011fa kap\u0131lan Aphrodite, o\u011flu Eros\u2019a onu bir da\u011f ba\u015f\u0131na b\u0131rak\u0131p bir ejdere a\u015f\u0131k etmesini buyurmu\u015f, annesinin buyru\u011funu yerine getirmek isteyen Eros, insan ruhunun e\u015fsiz g\u00fczelli\u011fi kar\u015f\u0131s\u0131nda b\u00fcy\u00fclenmi\u015f ve onu ejdere a\u015f\u0131k edece\u011fi yerde kendisi ona a\u015f\u0131k olmu\u015f, onu bir d\u00fc\u015f saray\u0131na yerle\u015ftirmi\u015f ve gecelerini onunla ge\u00e7irmeye ba\u015flam\u0131\u015f, insan ruhunun sevgiyle birle\u015fip sonsuzca mutlu olabilmesi i\u00e7in sevginin y\u00fcz\u00fcn\u00fc asla g\u00f6rmemesi gerekiyormu\u015f, Psykhe\u2019nin mutlulu\u011funu k\u0131skanan k\u0131z karde\u015fleri, sevgilisinin bir ejder olabilece\u011fini s\u00f6yleyerek onu k\u0131\u015fk\u0131rtm\u0131\u015flar, o da bir gece dayanamay\u0131p ya\u011f kandilini yakm\u0131\u015f ve sevgilisinin y\u00fcz\u00fcne bakm\u0131\u015f, ne var ki kandilden damlayan bir ya\u011f par\u00e7as\u0131 [sayfa 56] Eros\u2019u uyand\u0131rm\u0131\u015f ve sevgi bulutlara kar\u0131\u015farak yok oluvermi\u015f, ama bu yokolu\u015f her ikisinin de \u00f6zlemini b\u00fcsb\u00fct\u00fcn artt\u0131rm\u0131\u015f, Eros, annesi Aphrodite\u2019e sevgilisini ba\u011f\u0131\u015flamas\u0131 ve kendisine vermesi i\u00e7in yalvarm\u0131\u015f, o\u011fluna ac\u0131yan tanr\u0131\u00e7a, insan ruhunu bir\u00e7ok g\u00fc\u00e7 s\u0131navlardan ge\u00e7irdikten sonra sevgiyle bulu\u015fturmaya karar vermi\u015f, bu s\u0131navlar\u0131n t\u00fcm\u00fcne katlanan ve \u00e7e\u015fitli do\u011fa g\u00fc\u00e7lerinin yard\u0131m\u0131yla ba\u015far\u0131ya ula\u015fan insan ruhu sonunda sevgiye kavu\u015fmu\u015f.<\/p>\n
\n<\/b>
\nS\u00f6zc\u00fck olarak Yunanca b\u00fct\u00fcn anlam\u0131na gelir. Arkadia \u00e7obanlar\u0131n\u0131n \u00e7ok eski bir tanr\u0131s\u0131d\u0131r. Ke\u00e7i boynuzlu ve ke\u00e7i ayakl\u0131 oldu\u011fundan \u00f6t\u00fcr\u00fc Ke\u00e7iler Pan\u2019\u0131 anlam\u0131nda Aigipan (Aigis Yunanca ke\u00e7i demektir) da denir. Sonralar\u0131 tanr\u0131 Hermes\u2019le a\u011fa\u00e7 perisi Penelope\u2019nin o\u011flu say\u0131lm\u0131\u015ft\u0131r. Yunan yorumcular\u0131na g\u00f6re tanr\u0131 Hermes, o\u011flunu bir tav\u015fan postuna sar\u0131p Olympos\u2019a \u00e7\u0131karm\u0131\u015f, \u00e7ocu\u011fun ke\u00e7ili\u011fine “b\u00fct\u00fcn” tanr\u0131lar g\u00fcl\u00fcp alay etmi\u015fler. Do\u011fa tanr\u0131c\u0131l\u0131\u011f\u0131n kurucusu olan Stoa d\u00fc\u015f\u00fcn\u00fcrleri, onun “b\u00fct\u00fcn”l\u00fc\u011f\u00fcn\u00fc daha ak\u0131ll\u0131ca yorumlayarak, onu evrensel b\u00fct\u00fcnl\u00fck\u2019\u00fcn simgesi saym\u0131\u015flard\u0131r. Platon\u2019un yazd\u0131\u011f\u0131na g\u00f6re Sokrates de ona yakar\u0131rm\u0131\u015f, “sevgili Pan, bana ruh g\u00fczelli\u011fi ver” dermi\u015f.<\/p>\n
\n<\/b>
\nPrometheus Yunan mitolojisinin en ilgin\u00e7 tipidir. \u0130lk erkek insanlar\u0131 tanr\u0131lardan \u00f6calmak i\u00e7in o yaratm\u0131\u015ft\u0131r. \u0130lk di\u015fi insan olan Pandora\u2019y\u0131 da ondan \u00f6calmak i\u00e7in tanr\u0131lar yaratm\u0131\u015ft\u0131r. B\u00f6ylelikle Yunan mitolojisinde ilk kez \u00e7ocuk pi\u015firip yedirme temas\u0131 d\u0131\u015f\u0131nda yepyeni bir \u00f6\u00e7 alma temas\u0131 i\u015flenmektedir. Bu tasar\u0131mda, ister erkek ister di\u015fi olsun, insan, bir \u00f6\u00e7 alma \u00f6\u011fesidir. Nitekim Prometheus da \u00f6\u00e7 anlam\u0131na gelen Yunanca tisis k\u00f6k\u00fcnden t\u00fcretilen bir Titan\u2019d\u0131r. Bir dev\u2019dir, ama Yunan mitolojisinin \u00f6b\u00fcr devleri gibi do\u011fad\u0131\u015f\u0131, korkun\u00e7, acaip bir yarat\u0131k de\u011fildir. Tersine, \u00e7ok ak\u0131ll\u0131, duygulu, iyicil bir yarat\u0131kt\u0131r.<\/p>\n
\n<\/b>
\nPandora Yunan mitolojisinin Havva\u2019s\u0131d\u0131r. Evrenin ve tanr\u0131lar\u0131n yarat\u0131l\u0131\u015f\u0131 (Kozmogoni ve Teogoni) konusunda geni\u015f tasar\u0131mlar ileri s\u00fcren bu mitoloji, insanlar\u0131n yarat\u0131l\u0131\u015f\u0131 (Antropogoni) konusunda uzun y\u00fczy\u0131llar susmu\u015ftu. Bu konuda ilk tasar\u0131mlar \u0130.\u00d6. V. y\u00fczy\u0131lda ileris\u00fcr\u00fclmeye ba\u015flad\u0131. Bu tasar\u0131mlar\u0131n ilgin\u00e7 yan\u0131, bir\u00e7ok mitolojilerden farkl\u0131 olarak, ilkin tek erkek insan de\u011fil, bir\u00e7ok erkek insanlar (Adem\u2019ler) yarat\u0131lm\u0131\u015f olmas\u0131 ve uzun bir s\u00fcre aralar\u0131nda bir \u00fcreme d\u00fc\u015f\u00fcn\u00fclmeksizin bir erkekler d\u00fcnyas\u0131yla yetinilmesi ve sonunda tanr\u0131lar tanr\u0131s\u0131 Zeus\u2019un Titan o\u011flu Prometheus\u2019a d\u00fc\u015fmanl\u0131\u011f\u0131 y\u00fcz\u00fcnden erkek insanlar\u0131n ba\u015f\u0131na bela olmas\u0131 amac\u0131yla ilk di\u015fi insan Pandora\u2019n\u0131n yarat\u0131lmas\u0131d\u0131r.<\/p>\n
\n<\/b>
\nHesiodos\u2019tan sonra Siroz\u2019lu Ferekides\u2019in Teologia\u2019s\u0131 ve Lindos\u2019lu Kleobulos, Atina\u2019l\u0131 Solon, Isparta\u2019l\u0131 Khilon, Lesbos\u2019lu Pittakos, Priene\u2019li Bias, Korinthos\u2019lu Periandros ve Milet\u2019li Thales (ilk filozof) adlar\u0131n\u0131 ta\u015f\u0131yan Yedi Bilge\u2019nin s\u00f6zleri gelmektedir. Antik\u00e7a\u011f Yunan felsefesi, tarihin pek uzun bir s\u00fcresini kapsar.<\/p>\n
\nNereden gelip nereye gidiyoruz d\u00fc\u015f\u00fcncesi (kosmogonia), \u015fimdilik ne yapmal\u0131y\u0131z d\u00fc\u015f\u00fcncesinin (ethika) yan\u0131ndad\u0131r. Nereden gelip nereye gitti\u011fimiz, hele ni\u00e7in gelip ni\u00e7in gitti\u011fimiz a\u00e7\u0131k se\u00e7ik anla\u015f\u0131lamay\u0131nca \u015fimdilik ne yapmam\u0131z gerekti\u011fi d\u00fc\u015f\u00fcncesi daha bir \u00f6nem kazanm\u0131\u015ft\u0131r. K\u0131sa s\u00fcren konuklu\u011fumuz kendi \u00e7abam\u0131zla, al\u0131n terimizle \u00e7ok daha de\u011ferlenebilir. \u0130nsanl\u0131k, bu d\u00fc\u015f\u00fcncesinin ilk \u00f6\u011f\u00fctlerini Yedi Bilge\u2019nin \u00f6zdeyi\u015flerinden alm\u0131\u015ft\u0131r.<\/p>\n
\nHellen d\u00fc\u015f\u00fcncesinin bu Yedi Bilge\u2019si kimlerdir? Walter Kranz, Antik Felsefe Metinleri adl\u0131 yap\u0131t\u0131nda onlar\u0131 Kleobulos, Solon, Khilon, Thales, Pittakos, Bias, Periandros olarak s\u0131ralad\u0131\u011f\u0131 halde, bu Yedi Bilge\u2019nin ger\u00e7ek say\u0131lar\u0131 bilinmiyor. Bir\u00e7ok metinlerde ba\u015fka adlar da Yedi Bilge aras\u0131nda say\u0131lm\u0131\u015ft\u0131r. Ger\u00e7ekte bu bilgelerin yediden daha \u00e7ok olduklar\u0131 anla\u015f\u0131lmaktad\u0131r. B\u00f6yle oldu\u011fu halde kendilerine, eski Yunanl\u0131larda kutlu bir say\u0131 olan yedi say\u0131s\u0131n\u0131n yak\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 san\u0131l\u0131yor. Walter Kranz\u2019\u0131n s\u0131ralad\u0131\u011f\u0131 adlar, \u00e7e\u015fitli metinlerde \u00f6nemle an\u0131lm\u0131\u015f olan adlard\u0131r. A\u015fa\u011f\u0131 yukar\u0131 hepsi \u0130.\u00d6. VII. ve VI. y\u00fczy\u0131llarda ya\u015fam\u0131\u015flard\u0131r. \u0130\u00e7lerinde Solon gibi hukuk\u00e7ular, Periandros gibi krallar, Pittakos ve Bias gibi devlet adamlar\u0131 bulunan bu bilgelerin i\u015fi, toplumlar\u0131na yararl\u0131 olmakt\u0131. \u0130lk filozof say\u0131lan Thales de bu Yedi Bilge\u2019nin aras\u0131ndad\u0131r. Ancak, Thales, evrenbilim \u00fcst\u00fcnde de kafa yordu\u011fu, ilk nedenin su oldu\u011funu s\u00f6yledi\u011fi i\u00e7in bilimsel bir de\u011fer kazanm\u0131\u015f, \u00f6tekilerse sadece t\u00f6rebilime i\u015f\u0131k tutucu \u00f6\u011f\u00fctler s\u00f6yleyen ki\u015filer olarak kalm\u0131\u015flard\u0131r.<\/p>\n
\nIsparta\u2019l\u0131 Khilon, tutkular\u0131n\u0131 dizginle, \u00f6l\u00e7\u00fcl\u00fc ol, diyor. Dostlar\u0131n\u0131n iyi g\u00fcnlerine yava\u015f yava\u015f git, k\u00f6t\u00fc g\u00fcnlerine ko\u015fa ko\u015fa. Kendinden ya\u015fl\u0131y\u0131 say. Kanunlara uy. Haks\u0131zl\u0131\u011fa u\u011frarsan bar\u0131\u015f, hakarete u\u011frarsan \u00f6\u00e7 al. \u00d6lm\u00fc\u015fleri \u00f6v. Kendini bil, (Delphoi\u2019daki Apollon tap\u0131na\u011f\u0131n\u0131n kap\u0131s\u0131nda yaz\u0131l\u0131 olan, Sokrates\u2019in al\u0131p i\u015fledi\u011fi bu s\u00f6z\u00fc Platon \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r: Sadece bir insan oldu\u011funu bil).<\/p>\n
\nPirine\u2019li Bias, \u00e7ok dinle, yerinde konu\u015f, \u00f6l\u00e7\u00fcy\u00fc ka\u00e7\u0131rma, diyor. \u0130nsanlar\u0131n \u00e7o\u011fu k\u00f6t\u00fcd\u00fcr. \u0130\u015fe yava\u015f giri\u015f, ba\u015flad\u0131ktan sonra s\u0131k\u0131 sar\u0131l. \u00c7abuk konu\u015fmaktan sak\u0131n, yan\u0131l\u0131rs\u0131n. Yapt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn. G\u00fczellikle al, zorlayarak de\u011fil.<\/p>\n
\nMilet\u2019li Thales de, \u00f6l\u00e7\u00fcl\u00fc ol, diyor. K\u00f6t\u00fc yoldan zengin olma. Babadan k\u00f6t\u00fc \u015feyi kapma. Kefaletin yolda\u015f\u0131 felakettir. Ana babana ne etmi\u015fsen \u00e7ocuklar\u0131ndan onu bekle. Kendini dizginleyememek kadar k\u00f6t\u00fc \u015fey yok. Ac\u0131nmaktan \u00e7ok k\u0131skan\u0131l.<\/p>\n
\n<\/b>
\nDinsel d\u00fc\u015f\u00fcnceden kendini s\u0131y\u0131rarak bilimsel bir niteli\u011fe d\u00f6n\u00fc\u015fen ilk d\u00fc\u015f\u00fcnce anlam\u0131ndaki felsefe, \u0130.\u00d6. Vi\u2019\u00fcnc\u00fc y\u00fczy\u0131lda, antik\u00e7a\u011f Yunanl\u0131lar\u0131n\u0131n Miletos (\u0130zmir\u2019in g\u00fcneyinde Balat k\u00f6y\u00fc) kentinde ba\u015flam\u0131\u015ft\u0131r. Antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin ilk \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fc Thales, Anaksimandros, Anaksimenes Milet\u2019lidir. Milet okulu\u2019na, Efes\u2019li Herakleitos\u2019u da kapsayarak, \u0130yonya okulu (Os. Medrese-i Yunaniyye, Fr. Ecole Ionique) da denir. Bak\u0131\u015flar\u0131n\u0131 din\u2019den ay\u0131r\u0131p do\u011fa\u2019ya \u00e7eviren ilk d\u00fc\u015f\u00fcn\u00fcrler bunlard\u0131r. Milet\u2019lilerin ba\u015fl\u0131ca ay\u0131r\u0131c\u0131 nitelikleri fizik\u00e7i, kendili\u011finden \u00f6zdek\u00e7i ve diyalektik\u00e7i olu\u015flar\u0131d\u0131r. Evrendeki her \u015feyin kendisinden yap\u0131lm\u0131\u015f oldu\u011fu ilk neden ya da ilk \u00f6zdek (Yu. Arkhe) olarak ileri s\u00fcrd\u00fckleri su, hava vb. gibi \u00f6zdekleri de canl\u0131 olarak d\u00fc\u015f\u00fcnm\u00fc\u015flerdir; \u00e7\u00fcnk\u00fc bu \u00f6zdekler yarat\u0131c\u0131d\u0131r ve b\u00fct\u00fcn varl\u0131klar bu ilk \u00f6zdeklerden olu\u015fmu\u015ftur.<\/p>\n
\n<\/b>
\n\u0130sa\u2019dan \u00f6nce 520 y\u0131l\u0131nda G\u00fcney \u0130talya\u2019day\u0131z. O zamanlar bu \u00fclkeye B\u00fcy\u00fck Yunanistan deniyor. Kroton kentinde y\u0131ld\u0131zl\u0131, s\u0131cak, sessiz bir gece… B\u00fcy\u00fck bir tap\u0131na\u011f\u0131n tara\u00e7as\u0131nda, dokunakl\u0131 bir ses konu\u015fuyor. Dinleyenler aras\u0131nda kendinden ge\u00e7enler, bay\u0131lanlar, letarjiye tutulanlar var. Kocaman neft lambalar\u0131, tara\u00e7an\u0131n ortas\u0131ndaki Persephone heykelini ayd\u0131nlatmaktad\u0131r. \u00d6\u011frenciler, u\u00e7suz bucaks\u0131z bir mutluluk denizinde y\u00fcz\u00fcyorlar. Dokunakl\u0131 ses, usta \u00f6\u011fretmen Pythagoras\u2019\u0131n (Fisagor, \u0130.\u00d6. 580-504) sesidir. \u00d6\u011fretti\u011fi de \u015fudur: Evren, bir say\u0131 uyumudur.<\/p>\n
\nPythagoras\u2019\u0131n gizli din tarikat\u0131na girmek pek zordur. \u0130steklinin erdemli, ak\u0131ll\u0131, a\u011f\u0131rba\u015fl\u0131, s\u0131r saklayabilecek bir yap\u0131da bulunmas\u0131 gerekir. \u00d6nce, istekliye belli, etmeden uzun ve gizli bir soru\u015fturma yap\u0131l\u0131r, sonra da istekli bir da\u011f ba\u015f\u0131na g\u00f6t\u00fcr\u00fclerek s\u0131navlardan ge\u00e7irilir. \u0130stekli, \u0131ss\u0131z da\u011f ba\u015f\u0131nda, bir gece ge\u00e7irmek zorundad\u0131r. Bu s\u0131rada istekliyi korkutmak i\u00e7in bir\u00e7ok ara\u00e7lara ba\u015fvurulmaktad\u0131r. Korkmadan dayanabilmesi isteklinin iradesini g\u00f6sterecektir. Daha sonra d\u00fc\u015f\u00fcnsel s\u0131navlar ba\u015flayacak, isteklinin bilgisi ve g\u00f6rg\u00fcs\u00fc yoklanacakt\u0131r. \u00d6rne\u011fin bir yuvarla\u011f\u0131n i\u00e7ine \u00e7izilen bir \u00fc\u00e7genin ne demek oldu\u011fu sorulmaktad\u0131r. Yeter kar\u015f\u0131l\u0131k al\u0131n\u0131nca da alaylar, tak\u0131lmalar, k\u00fc\u00e7\u00fcmsemeler ba\u015flar. \u0130steklinin b\u00fct\u00fcn bunlara ses \u00e7\u0131karmadan g\u00f6\u011f\u00fcs gererek irade g\u00fcc\u00fcn\u00fc kan\u0131tlamas\u0131 gerekir. Hermetisme s\u0131navlar\u0131n\u0131n sadele\u015ftirilmi\u015f bi\u00e7imleri olan bu s\u0131navlardan ba\u015far\u0131yla s\u0131yr\u0131labilen istekli, noviciat ad\u0131 verilen ilk dereceye al\u0131nabilir.<\/p>\n
\n\u0130nsanlar bir\u2019le sayar, bir\u2019le d\u00fc\u015f\u00fcn\u00fcrler. Bir, insanla Tanr\u0131 aras\u0131nda ortak bir ilkedir. Bir, bilenle bilineni, d\u00fc\u015f\u00fcnenle d\u00fc\u015f\u00fcn\u00fcleni birle\u015ftiren ortak bir \u00f6l\u00e7\u00fcd\u00fcr. Peki, bu ortak \u00f6l\u00e7\u00fcn\u00fcn \u00f6b\u00fcr ucu ni\u00e7in g\u00f6r\u00fcnm\u00fcyor? Onu g\u00f6rebilmek i\u00e7in onunla birle\u015fmek gerekir (Ayn\u0131 sonuca varan Hermetisme\u2019i ve \u0130slam mistikli\u011fini hat\u0131rlay\u0131n\u0131z). Ona benzemeye \u00e7al\u0131\u015farak ona yakla\u015f\u0131labilir. \u0130nsan, e\u015fya gibi edilgin (m\u00fcnfail) de\u011fil, onun gibi etkin (fail) olmal\u0131d\u0131r. \u0130nsan, kendisini b\u00f6ylesine y\u00fcceltmek i\u00e7in \u00e7al\u0131\u015fmal\u0131d\u0131r (\u0130nsanca \u00f6l\u00fcml\u00fc, Tanr\u0131ca \u00f6l\u00fcms\u00fcz olmak da elimizde, diyen Hermes\u2019i hat\u0131rlay\u0131n\u0131z): Bir, erkek bir ilkeyle di\u015fi bir ilkenin birle\u015fmesidir (Orpheus da \u015fu m\u0131sra\u0131 s\u00f6yl\u00fcyor: Tanr\u0131sal kar\u0131 ve koca olan Zeus…). G\u00fcc\u00fcn\u00fcz yeterse sonsuz alemleri idrakinizle kucaklay\u0131n\u0131z, orada bulaca\u011f\u0131n\u0131z \u015fey \u015fu olacakt\u0131r: Yarat\u0131c\u0131 d\u00fc\u015f\u00fcnce ve o yarat\u0131c\u0131 d\u00fc\u015f\u00fcnceyle sarma\u015f dola\u015f ruh, can (l\u2019ame) ve ben… Evrenin her y\u00f6n\u00fcnde rastlayabilece\u011finiz bu \u00fc\u00e7l\u00fckle, o \u00fc\u00e7l\u00fc\u011f\u00fcn ilkesi olan teklikten ba\u015fka bulabildi\u011finiz hi\u00e7bir \u015fey yoktur. Evrensel \u00fc\u00e7 leme, tanr\u0131sal birliktelik (vahdet) i\u00e7indedir.<\/p>\n
\n<\/b>
\nEfes\u2019li Herakleitos (\u0130.\u00d6. 540-480), deneyd\u0131\u015f\u0131 felsefenin en b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr\u00fcd\u00fcr. G\u00fcn\u00fcm\u00fcz\u00fcn bir\u00e7ok bilimsel ger\u00e7eklerini, deneysel bilimden y\u00fczy\u0131llarca \u00f6nce, \u015fa\u015f\u0131rt\u0131c\u0131 bir sezi\u015fle kavram\u0131\u015f bulunuyordu. \u00c7a\u011fda\u015flar\u0131n\u0131 \u00f6ylesine a\u015fm\u0131\u015ft\u0131 ki iyice anlayamad\u0131klar\u0131 i\u00e7in ona, karanl\u0131k ad\u0131n\u0131 takm\u0131\u015flard\u0131. \u00c7a\u011fda\u015flar\u0131 bir yana, koca Sokrates bile, kendisine Herakleitos\u2019un yap\u0131t\u0131n\u0131 okuyan Euripides\u2019e \u015f\u00f6yle demi\u015f: Anlad\u0131klar\u0131m \u00e7ok g\u00fczel, \u00f6yle san\u0131yorum ki anlamad\u0131klar\u0131m da. Herakleitos\u2019un derinli\u011fine inebilmek i\u00e7in Delos\u2019lu bir dalg\u0131\u00e7 gerekiyor.<\/p>\n
\nHerakleitos, \u00e7oklukla birlik aras\u0131ndaki k\u00f6kten ili\u015fkiyi sezen ve b\u00fct\u00fcn \u015feylerden bir \u015fey, bir \u015feyden b\u00fct\u00fcn \u015feyler, diyebilen ilk d\u00fc\u015f\u00fcn\u00fcrd\u00fcr: Benim de\u011fil, logos\u2019un sesini duyduktan sonra b\u00fct\u00fcn \u015feylerin bir tek \u015fey oldu\u011funu s\u00f6ylemek bilgeliktir. B\u00fct\u00fcnle b\u00fct\u00fcn olmayan, birlik olanla ikilik olan, anla\u015fma ve anla\u015fmazl\u0131k, b\u00fct\u00fcn \u015feylerden bir \u015fey ve bir \u015feyden b\u00fct\u00fcn \u015feyler logos\u2019ta birle\u015firler (Do\u011fa adl\u0131 yap\u0131t\u0131ndan, B 50, 10, 84 a).<\/p>\n
\n<\/b>
\nFizik\u00e7i Anaksagoras, kendinden \u00f6nce ileris\u00fcr\u00fclen s\u0131n\u0131rl\u0131 say\u0131daki \u00f6\u011felerle (unsurlarla) yetinmiyor. Ona g\u00f6re, \u00f6\u011feler sonsuz say\u0131da, sonsuz k\u00fc\u00e7\u00fckl\u00fcktedir. Bu \u00f6\u011felerden ne bir \u015fey yok olabilir, ne de bu \u00f6\u011felere bir \u015fey kat\u0131labilir (kimyac\u0131 Lavoisier yirmi d\u00f6rt y\u00fczy\u0131l sonra ayn\u0131 s\u00f6z\u00fc s\u00f6yleyecektir). Onlar i\u00e7in ne do\u011fma, ne bozulma vard\u0131r. Olu\u015f\u2019la \u00f6l\u00fcm d\u00fc\u015f\u00fcnceleri yanl\u0131\u015ft\u0131r. Hi\u00e7bir \u015fey yoktan gelmez, hi\u00e7bir \u015fey yok olmaz. Olmak yerine birle\u015fmek, \u00f6lmek yerine ayr\u0131lmak denmelidir. Yer de\u011fi\u015ftirmekten, toplanmaktan, d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015flerin de\u011fi\u015fmesinden ba\u015fka de\u011fi\u015fme yoktur. \u00d6z de\u011fi\u015fmez. \u00d6zdek (madde) olan bu \u00f6\u011feler cans\u0131zd\u0131rlar, kendiliklerinden k\u0131m\u0131ldayamazlar. Onlar\u0131 k\u0131m\u0131ldatan, devimleyen bir \u00f6\u011feler \u00f6\u011fesi vard\u0131r ki, bu an (zihin, l\u2019esprit)\u2019d\u0131r. An, \u00f6zdek de\u011fildir, \u00f6zdek olan \u00f6teki \u00f6\u011felerin d\u0131\u015f\u0131ndad\u0131r, sonsuza de\u011fin onlardan ayr\u0131 kalacakt\u0131r. An, evrenin d\u00fczenleyicisidir, b\u00fct\u00fcn \u00f6\u011feleri son uygunlu\u011fa g\u00f6re k\u0131m\u0131ldatm\u0131\u015f, d\u00fczenlemi\u015ftir. Ba\u015flang\u0131\u00e7ta bu \u00f6zdek \u00f6\u011feler karmakar\u0131\u015f\u0131k bir halde bulunuyorlard\u0131, her \u015fey her \u015feyin i\u00e7indeydi. An bunlar\u0131 etkileyince, ya\u015fama kas\u0131rgas\u0131 ba\u015flad\u0131. Ya\u015fayan her \u015feyin bu \u00f6\u011feler \u00f6\u011fesi an\u2019dan pay\u0131 vard\u0131r.<\/p>\n
\n<\/b>
\nD\u00fc\u015fsel varsay\u0131mlar ileri s\u00fcrmenin tarihi pek eskidir. \u00d6zellikle dinsel alan bu gibi varsay\u0131mlarla doludur. Ne var ki bilimsel alanda kurgunun (spek\u00fclasyonun), d\u00fc\u015fsel varsay\u0131mlar\u0131n, e\u015fdeyi\u015fle metafizi\u011fin ve idealizmin ba\u015flat\u0131c\u0131s\u0131 Elea\u2019l\u0131lar olmu\u015ftur.<\/p>\n
\nElea\u2019l\u0131 Parmenides, ustas\u0131n\u0131n bu dinsel tek\u2019li\u011fini felsefeye aktar\u0131yor: Varl\u0131k, tektir ve de\u011fi\u015fmez. \u00c7okluk ve de\u011fi\u015firlik g\u00f6r\u00fcn\u00fc\u015ftedir. Biz bu g\u00f6r\u00fcn\u00fc\u015fleri duyular\u0131m\u0131zla alg\u0131l\u0131yoruz, tekli\u011fe ve de\u011fi\u015fmezli\u011fe usumuzla (akl\u0131m\u0131zla) var\u0131yoruz. Duyular aldat\u0131c\u0131d\u0131r, ger\u00e7e\u011fi g\u00f6ren sadece ustur. \u00c7\u00fcnk\u00fc, ger\u00e7ek varl\u0131k g\u00f6r\u00fclemez, dokunulamaz, i\u015fitilemez; demek ki duyular\u0131m\u0131zla alg\u0131lanamaz. Onu ancak usumuzla kavrayabiliriz.<\/p>\n
\nVarl\u0131kl\u0131 ve mutlu k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011fa kar\u015f\u0131 yoksulluk ve ac\u0131 \u00e7eken b\u00fcy\u00fck insan y\u0131\u011f\u0131nlar\u0131n\u0131 uyutup dizginleyebilmek i\u00e7in \u00f6\u011f\u00fctler gerek. Bundan \u00f6t\u00fcr\u00fc, insan d\u00fc\u015f\u00fcncesinin b\u00fcy\u00fck \u00f6\u011f\u00fct\u00e7\u00fcleri de bu y\u00fczy\u0131lda ortaya \u00e7\u0131km\u0131\u015flard\u0131r.<\/p>\n
\n<\/b>
\nBu \u00f6\u011f\u00fct\u00e7\u00fclerden biri \u00c7in\u2019li Kong Fu Tseu (Konf\u00fc\u00e7y\u00fcs)\u2019d\u00fcr. \u015e\u00f6yle diyor: Atalar\u0131n\u0131za sayg\u0131 g\u00f6sterin, ana baban\u0131za sevgi g\u00f6sterin, \u00f6devlerinizi baba \u00e7ocuk ili\u015fkisine k\u0131yaslayarak belirleyin (\u00e7\u0131rak usta, kar\u0131 koca, uyruk prens vb.), insanlarla iyi ge\u00e7inin, sad\u0131k bir dost olun, k\u00f6t\u00fcl\u00fc\u011fe iyilikle kar\u015f\u0131l\u0131k verin, insanlar\u0131 sevin, size yap\u0131lmas\u0131n\u0131 istemedi\u011finiz bir \u015feyi ba\u015fkalar\u0131na yapmay\u0131n.<\/p>\n
\nBu \u00f6\u011f\u00fct\u00e7\u00fclerden ikincisi, ayn\u0131 y\u00fczy\u0131lda Hindistan\u2019da ya\u015fayan Gotama Buda\u2019d\u0131r. O da, a\u015fa\u011f\u0131 yukar\u0131, buna benzer \u00f6\u011f\u00fctler veriyor: \u00d6ld\u00fcrmeyin, ba\u015fkalar\u0131n\u0131n mal\u0131n\u0131 ve kar\u0131s\u0131n\u0131 almay\u0131n, yalan s\u00f6ylemeyin, ac\u0131ya katlan\u0131n, ba\u015fkalar\u0131n\u0131n ac\u0131lar\u0131n\u0131 ve sevin\u00e7lerini payla\u015f\u0131n, iyicil ve merhametli olun, kin g\u00fctmeyin, size yap\u0131lan k\u00f6t\u00fcl\u00fckleri ba\u011f\u0131\u015flay\u0131n. Buda\u2019ya g\u00f6re d\u00f6rt b\u00fcy\u00fck ger\u00e7ek var: Ac\u0131 ger\u00e7e\u011fi (Bizi kendilerine ba\u011flayan b\u00fct\u00fcn nesneler ac\u0131 vericidir), istek ger\u00e7e\u011fi (Ac\u0131n\u0131n kayna\u011f\u0131 istektir, hi\u00e7bir \u015fey istemezsek ac\u0131 duymay\u0131z), ac\u0131n\u0131n yokedilmesi ger\u00e7e\u011fi (Ac\u0131n\u0131n yok edilmesi, ancak her t\u00fcrl\u00fc istekten vazge\u00e7mekle sa\u011flan\u0131r), ac\u0131n\u0131n yok edilmesine g\u00f6t\u00fcren sekiz yol ger\u00e7e\u011fi (Kat\u0131ks\u0131z inan\u00e7, kat\u0131ks\u0131z irade, kat\u0131ks\u0131z s\u00f6z, kat\u0131ks\u0131z eylem, kat\u0131ks\u0131z ge\u00e7im ara\u00e7lar\u0131, kat\u0131ks\u0131z \u00e7al\u0131\u015fma, kat\u0131ks\u0131z bellek, kat\u0131ks\u0131z d\u00fc\u015f\u00fcnce). Ya\u015famak, ac\u0131 \u00e7ekmek demek. Ac\u0131, ya\u015fam\u0131n \u00f6z\u00fcnde var. \u00d6yleyse ac\u0131 \u00e7ekmemek i\u00e7in, ya\u015faman\u0131n b\u00fct\u00fcn mutluluklar\u0131ndan el \u00e7ekmek gerekir. \u0130stememeyi \u00f6\u011freniniz, istemekten do\u011fan b\u00fct\u00fcn ac\u0131lar\u0131 ortadan kald\u0131r\u0131rs\u0131n\u0131z ama hi\u00e7bir \u015fey istemeden ya\u015famak olanakl\u0131 m\u0131 ya da b\u00f6ylesine bir ya\u015faman\u0131n \u00f6l\u00fcmden ne fark\u0131 var? Buda, bu hakl\u0131 soruyu \u015f\u00f6yle kar\u015f\u0131l\u0131yor: “Ancak elde edebilece\u011finizi isteyin”. Ac\u0131 \u00e7ekmenin nedeni istek\u2019tir. \u0130stekse bilgisizlikten do\u011far.<\/p>\n
\n\u0130nsan, elbette mutlulu\u011funu arayacak. Soru \u015fudur: Mutluluk nerede?<\/p>\n
\n<\/b>
\nSokrates\u2019in \u00f6\u011frencisi Atina\u2019l\u0131 Antisthenes (\u0130.\u00d6. 444-368), insan\u0131n tam ba\u011f\u0131ms\u0131zl\u0131k ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc savunan, erdeme ve mutlulu\u011fa b\u00f6ylelikle eri\u015febilece\u011fini ileris\u00fcren bir okul kurmu\u015ftur. Antisthenes\u2019e g\u00f6re, insan\u0131n ere\u011fi mutluluktur, mutluluk da her t\u00fcrl\u00fc ba\u011fdan kurtulmu\u015f i\u00e7sel bir \u00f6zg\u00fcrl\u00fckle ger\u00e7ekle\u015fir. \u0130stenilecek tek \u015fey erdem, ka\u00e7\u0131n\u0131lacak tek \u015fey erdemsizliktir. Ger\u00e7ek erdem, insan\u0131n hi\u00e7bir de\u011fere ba\u011fl\u0131 ve tutsak olmamas\u0131yla elde edilir. Bunu sa\u011flamak i\u00e7in de insan\u0131n b\u00fct\u00fcn tutkular\u0131ndan s\u0131yr\u0131lmas\u0131 gerekir. \u0130nsan hi\u00e7bir hazz\u0131n, iste\u011fin, sa\u011fl\u0131\u011f\u0131n, zenginli\u011fin, g\u00fczelli\u011fin, \u015fan ve \u015ferefin pe\u015finden ko\u015fmamal\u0131d\u0131r… Kinik ad\u0131, bir anlay\u0131\u015fa g\u00f6re, okulun kuruldu\u011fu Kynosarges gymnasiomundan, ba\u015fka bir anlay\u0131\u015fa g\u00f6re, Yunanca k\u00f6pek anlam\u0131na gelen kyon s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremi\u015ftir. \u0130kinci anlay\u0131\u015fa g\u00f6re, do\u011fasal bir ya\u015fay\u0131\u015f\u0131 ye\u011fleyen, hi\u00e7bir topluluk kural\u0131na ald\u0131rmayan, pasakl\u0131 bir k\u0131l\u0131kla gezen, uygarl\u0131\u011f\u0131 k\u00fc\u00e7\u00fcmseyen bu ki\u015filer kendilerine tak\u0131lan k\u00f6pek ad\u0131n\u0131 benimsemi\u015fler.<\/p>\n
\n<\/b>
\nMutluluk, bir yaz denizinin kar\u015f\u0131s\u0131nda, bir a\u011fa\u00e7 g\u00f6lgesindedir. Tedirgin edilmeden \u00fcst\u00fcnde uyunan bir toprak par\u00e7as\u0131ndad\u0131r. Bir bahar sabah\u0131nda \u00e7\u0131plak ayakla ko\u015fulan \u0131slak \u00e7imenlerdedir. S\u0131cak bir g\u00fcn\u00fcn bitimine do\u011fru, birdenbire esiveren serin bir yeldedir. G\u00fcvenli bir d\u00fc\u015f\u00fcncenin ayd\u0131nl\u0131\u011f\u0131nda, uygun bir sesin titre\u015fimindedir. \u0130stekle \u0131s\u0131r\u0131lan bir peynir diliminde, yanarak i\u00e7ilen bir yudum suda, \u00f6zlemle aranan bir fincan kahvededir. Bakkaldan al\u0131nan bir paketi ta\u015f\u0131rken dergilerden yap\u0131lm\u0131\u015f keseka\u011f\u0131d\u0131nda g\u00f6z ucuyla okunuveren g\u00fczel bir s\u00f6zdedir. G\u00fcn\u00fcn ilk ayd\u0131nl\u0131\u011f\u0131nda, gecenin son karanl\u0131\u011f\u0131ndad\u0131r. \u00d6zlenen sevgilinin dudaklar\u0131ndad\u0131r. Bir annenin ok\u015fay\u0131\u015f\u0131nda, bir baban\u0131n bak\u0131\u015f\u0131nda, bir \u00e7ocu\u011fun g\u00fcl\u00fc\u015f\u00fcndedir.
\n\u00c7evremiz mutluluklarla doludur.<\/p>\n
\nAyn\u0131 \u00e7a\u011fda ya\u015fayan bir ba\u015fka hazc\u0131, Hege\u2019sias, hazc\u0131l\u0131\u011f\u0131 t\u00fcm k\u00f6t\u00fcmserli\u011fe (pessimisme) g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. Ona g\u00f6re mutluluk, bir kuruntudur, \u00e7\u00fcnk\u00fc her ya\u015fay\u0131\u015fta ac\u0131lar hazlardan fazlad\u0131r. Saf mutluluk yoktur, her mutlulu\u011fa az ya da \u00e7ok ac\u0131lar kar\u0131\u015fm\u0131\u015ft\u0131r. \u00d6yleyse ya\u015faman\u0131n ere\u011fi haz, ne yapsak elde edemeyece\u011fimiz bir erektir. \u015eu halde ya\u015famak de\u011fersizdir, ger\u00e7ekle\u015femiyor demektir. G\u00fcnl\u00fck olaylar\u0131n hazz\u0131n\u0131 arayan insan, buna hi\u00e7bir zaman varamayaca\u011f\u0131 i\u00e7in, kendisini \u00f6ld\u00fcrmelidir.<\/p>\n
\n<\/b>
\n\u0130.\u00d6. V. y\u00fczy\u0131l, antik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin ayd\u0131nlanma \u00e7a\u011f\u0131d\u0131r. Bu \u00e7a\u011fda, gelecek y\u00fczy\u0131llar\u0131n en \u00f6nemli ak\u0131mlar\u0131n\u0131n temel d\u00fc\u015f\u00fcnceleri kayna\u015fmaktad\u0131r. \u00c7a\u011f\u0131, b\u00fct\u00fcn\u00fcyle kavrayabilmek i\u00e7in, bir sanat yap\u0131t\u0131n\u0131n aynas\u0131nda da seyretmeli bir kez. Birbirinden de\u011ferli bir\u00e7ok b\u00fcy\u00fck yap\u0131tlar aras\u0131ndan se\u00e7ti\u011fimiz yap\u0131t, \u00fcnl\u00fc tragedyac\u0131 Sophokles\u2019in Antigone\u2019sidir.<\/p>\n
\n<\/b>
\nAntik\u00e7a\u011f\u0131n fizik\u00f6tesi ve idealist hayalleri sonunda Platon\u2019da dorukla\u015f\u0131yor. Bu \u00e7a\u011f\u0131n insanlar\u0131na g\u00f6re ya\u015fad\u0131\u011f\u0131m\u0131z evren, ger\u00e7ek bir evren de\u011fil, bir hayal evrenidir.<\/p>\n
\nSokrates, iyilik kavram\u0131n\u0131 ortaya atm\u0131\u015ft\u0131 ama bu iyilik neydi? Bizler iyi adam\u0131, iyi davran\u0131\u015f\u0131 g\u00f6rebiliyorduk ama iyili\u011fi g\u00f6remiyorduk.<\/p>\n
\n<\/b>
\nNe var ki art\u0131k, yoksulluk ve ac\u0131 \u00e7eken insan y\u0131\u011f\u0131nlar\u0131na \u00f6\u011f\u00fctler yetmiyor. Onlar\u0131 bask\u0131 alt\u0131nda tutacak, ba\u015fkald\u0131rmalar\u0131n\u0131 \u00f6nleyecek bir g\u00fc\u00e7 gerekmektedir. Bu g\u00fc\u00e7, devlet\u2019tir. \u0130lk\u00e7a\u011f\u0131n k\u00f6leci devletleri b\u00f6ylelikle kurulmaya ba\u015flam\u0131\u015ft\u0131r. \u0130nsanlar\u0131n kendi t\u00fcketimleri i\u00e7in \u00fcrettikleri alt\u0131n\u00e7a\u011f ad\u0131 verilen ilkel kom\u00fcnal toplumda k\u00f6le [sayfa 83] bulunmad\u0131\u011f\u0131 gibi devlet de yoktu. Sava\u015f tutsaklar\u0131, fazla bir bo\u011faz beslememek i\u00e7in \u00f6ld\u00fcr\u00fcl\u00fcrlerdi. K\u00f6le ve k\u00f6lecilik, \u00fcretim ara\u00e7lar\u0131n\u0131n geli\u015fmesi ve bundan \u00f6t\u00fcr\u00fc eme\u011fin verimlili\u011finin artmas\u0131 sonucu, insanlar\u0131n t\u00fckettiklerinden fazlas\u0131n\u0131 \u00fcretmeye ba\u015flamalar\u0131yla ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Sava\u015f tutsaklar\u0131 art\u0131k i\u015fe yaramakta, bo\u011faz\u0131 toklu\u011funa \u00e7al\u0131\u015ft\u0131r\u0131lmaktad\u0131rlar ama say\u0131lar\u0131 g\u00fcnden g\u00fcne artmakta, kolayl\u0131kla bask\u0131 alt\u0131nda tutulamayacak kadar \u00e7o\u011falmaktad\u0131rlar. \u00d6rne\u011fin Atina kent devleti n\u00fcfusunun d\u00f6rtte \u00fc\u00e7\u00fc k\u00f6ledir. Bu k\u00f6leleri \u00e7al\u0131\u015ft\u0131rabilmek i\u00e7in g\u00fc\u00e7l\u00fc bir \u00f6rg\u00fct\u00fcn, e\u015fdeyi\u015fle devletin bask\u0131s\u0131 gerekmektedir. K\u00f6le sahipleri \u00f6rg\u00fctlenip devlet kurumunu ortaya koyuyorlar. Bu devletin masraflar\u0131 da var, bu masraflar\u0131 da bask\u0131 alt\u0131nda tutulanlara \u00f6detmek gerek. Vergi kurumu da b\u00f6ylece ortaya \u00e7\u0131k\u0131yor. D\u00fc\u015fsel varsay\u0131mlar, yeni bir alana y\u00f6neliyorlar: Bu devlet, nas\u0131l bir devlet olmal\u0131?<\/p>\n
\nBu \u00f6rnek devletin ger\u00e7ekle\u015fti\u011fi yurt (cite, kent), on iki b\u00f6lgeye ayr\u0131lacakt\u0131r. Her b\u00f6lgeye, e\u015fit toprakl\u0131, \u00fc\u00e7\u00fcnc\u00fc s\u0131n\u0131ftan 5040 aile yerle\u015ftirilecektir. Ni\u00e7in? diye soracaks\u0131n\u0131z. Pythagoras\u2019tan kalma say\u0131 mistikli\u011fini hat\u0131rlamal\u0131s\u0131n\u0131z. 1 x 2 x 3 x 4 x 5 x 6 x 7= 5040 kutsal bir say\u0131d\u0131r.<\/p>\n
\nPlaton, sadece belli s\u0131n\u0131flar i\u00e7in m\u00fclkiyetle aileyi y\u0131kmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 halde, din kurumunu b\u00fct\u00fcn s\u0131n\u0131flar i\u00e7in desteklemektedir. \u00d6rnek devlette dinsizlik, \u00f6l\u00fcm cezas\u0131yla cezaland\u0131r\u0131lan, en b\u00fcy\u00fck su\u00e7 say\u0131lm\u0131\u015ft\u0131r. Tanr\u0131lara, cinlere, atalara inan\u0131lacakt\u0131r. T\u00fcm i\u015flerin tanr\u0131lar, cinler, atalar eliyle d\u00fczenlenip y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcne inan\u0131lacakt\u0131r. K\u00f6t\u00fcl\u00fcklere g\u00f6z yummayacaklar\u0131na, r\u00fc\u015fvet vermek yoluyla kand\u0131r\u0131lamayacaklar\u0131na inan\u0131lacakt\u0131r.<\/p>\n
\nPlaton, bu \u00f6rnek devletini ger\u00e7ekle\u015ftirmek amac\u0131yla, \u00fc\u00e7 kez Syrakuza\u2019ya gitmi\u015f, \u00fc\u00e7\u00fcnde de pa\u00e7as\u0131n\u0131 g\u00fc\u00e7 kurtarm\u0131\u015ft\u0131r. \u0130lk yolculu\u011funda Syrakusa diktat\u00f6r\u00fc Dionysios\u2019un h\u0131\u015fm\u0131na u\u011fray\u0131p k\u00f6le olarak sat\u0131lm\u0131\u015f, kendisini tan\u0131yan birinin sat\u0131n almas\u0131yla kurtulabilmi\u015ftir. \u00dcnl\u00fc Akademi, bu yolculu\u011fun t\u00fcrl\u00fc yorgunluklarla biten sonunda, Akademos\u2019un bah\u00e7esinde kurulmu\u015ftur.<\/p>\n
\n<\/b>
\nThrasymakhos\u2019la Platon\u2019un Devlet adl\u0131 yap\u0131t\u0131n\u0131n birinci kitab\u0131nda kar\u015f\u0131la\u015f\u0131yoruz. Khalkedon\u2019lu (Kad\u0131k\u00f6yl\u00fc) oldu\u011funu oradan \u00f6\u011freniyoruz. Yan\u0131nda Kleitophon ve Kharmantides adl\u0131 \u00f6\u011frencileri de var. Kharmantides s\u00f6ze kar\u0131\u015fm\u0131yor. Pire\u2019de, kocam\u0131\u015f zengin Kephalos\u2019un evinde toplanm\u0131\u015flar. Sokrates her zamanki gibi, tatl\u0131 tatl\u0131 konu\u015fmaktad\u0131r. Odada, onlardan ba\u015fka, Sokrates\u2019in \u00f6\u011frencileri olan Platon\u2019un karde\u015fleri Glaukon\u2019la Adeimanthos, Kephalos\u2019la o\u011fullar\u0131 Lysias ve Polemarkhos, bir de Entydemos var. S\u00f6z, \u00f6nce yanl\u0131\u015fl\u0131ktan a\u00e7\u0131l\u0131yor. Sonra, paran\u0131n ne i\u015fe yarad\u0131\u011f\u0131, do\u011frulu\u011fun ne oldu\u011fu tart\u0131\u015f\u0131lmaya ba\u015flan\u0131yor.<\/p>\n
\nThraysmakhos, Sokrates\u2019i \u00fcrk\u00fcten o sald\u0131r\u0131\u015f\u0131yla, bu d\u00fc\u015f\u00fcnceyi \u015f\u00f6yle savunuyor: Ey Sokrates, nedir bu sizin deminden beri etti\u011finiz bo\u015f s\u00f6zler? Kar\u015f\u0131 kar\u015f\u0131ya ge\u00e7mi\u015f, budalaca sorular, kar\u015f\u0131l\u0131klarla birbirinizin \u00f6n\u00fcnde yerlere yat\u0131yorsunuz. Do\u011frulu\u011fun ne oldu\u011funu ger\u00e7ekten \u00f6\u011frenmek istiyorsan, yaln\u0131z sormakla kalma, ba\u015fkalar\u0131n\u0131n verdi\u011fi kar\u015f\u0131l\u0131\u011f\u0131 da alk\u0131\u015f toplamak i\u00e7in \u00e7\u00fcr\u00fctmeye kalkma. Sormak, kar\u015f\u0131l\u0131k vermekten kolayd\u0131r. Sen de kar\u015f\u0131l\u0131k ver bakal\u0131m s\u00f6ylenene, neymi\u015f sence do\u011fruluk?<\/p>\n
\n<\/b>
\nAntik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin ilk ger\u00e7ek ve b\u00fcy\u00fck bilgini Aristoteles, kendisinden \u00f6nceki b\u00fct\u00fcn felsefeyi toplay\u0131p sistemle\u015ftirdikten sonra onlar\u0131 alet anlam\u0131na gelen (Yunanca: organon) do\u011fru d\u00fc\u015f\u00fcnme y\u00f6ntemiyle ele\u015ftiren ve kendi sistemini bu ele\u015ftirisiyle geli\u015ftiren ilk bilimsel yap\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Mant\u0131k biliminin kurucusu oldu\u011fu gibi, politikadan meteorolojiye kadar g\u00fcn\u00fcm\u00fczde de kullan\u0131lan \u00e7e\u015fitli terimlerin yarat\u0131c\u0131s\u0131d\u0131r. “Ansiklopedik deha”s\u0131yla insanl\u0131\u011f\u0131 iki bin y\u0131l etkilemi\u015ftir. Bu uzun s\u00fcreli etkide, kendine d\u00fc\u015f\u00fcnsel bir temel arayan ve arad\u0131\u011f\u0131n\u0131 onun sisteminde bulan H\u0131ristiyanl\u0131\u011f\u0131n rol\u00fcnden \u00e7ok, onun ansiklopedik dehas\u0131n\u0131n rol\u00fc vard\u0131r. G\u00fcn\u00fcm\u00fcze kadar s\u00fcr\u00fcp gelen bu iki bin y\u0131l\u0131n, orta\u00e7a\u011f\u0131n skolastik d\u00f6nemini kapsayan pek uzun bir s\u00fcresi Aristoteles\u2019in kesin egemenli\u011fi alt\u0131nda ge\u00e7mi\u015ftir.<\/p>\n
\nAntik\u00e7a\u011f Yunan d\u00fc\u015f\u00fcncesinin b\u00fcy\u00fck idealist \u00fc\u00e7l\u00fcs\u00fc Sokrates Platon Aristoteles\u2019in ortak yan\u0131, toplumu d\u00fczenlemeye \u00e7al\u0131\u015fmalar\u0131d\u0131r: Toplumun d\u00fczenlenmesi gerekiyorsa demek ki d\u00fczeni bozulmu\u015ftur. Her \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr de devlet\u2019i onarmaya \u00e7al\u0131\u015fmaktad\u0131rlar.<\/p>\n
\n<\/b>
\nTarihsel s\u00fcre\u00e7te \u015f\u00fcphecilik, ileri s\u00fcr\u00fclen d\u00fc\u015f\u00fcncelerin eskidi\u011fi ve yeni d\u00fc\u015f\u00fcncelerin hen\u00fcz ortaya \u00e7\u0131kmad\u0131\u011f\u0131 \u00e7a\u011flarda belirmi\u015ftir. Bu \u00e7a\u011flardan ilki, Yunan k\u00f6leci toplumunun yozla\u015ft\u0131\u011f\u0131 ve \u00e7\u00f6kmeye y\u00fcz tuttu\u011fu \u00e7a\u011fd\u0131r. Bu yozla\u015fma ve \u00e7\u00f6k\u00fcnt\u00fc, Yunan bilgicilerinin (sofistlerinin) \u015f\u00fcphecili\u011finde yans\u0131m\u0131\u015ft\u0131r. Thales\u2019ten beri ortaya at\u0131lan felsefesel a\u00e7\u0131klama denemelerinin \u00e7oklu\u011fu, do\u011fal olarak ele\u015ftiriyi ve \u015f\u00fcpheyi gerektirmi\u015ftir. Bu \u00e7a\u011fa antik ayd\u0131nlanma \u00e7a\u011f\u0131 denir. Antik\u00e7a\u011f Yunan bilgicili\u011finin kurucusu Protagoras (485-411), tarihsel s\u00fcre\u00e7te ilk \u015f\u00fcphelenen d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. \u015e\u00f6yle der: “Her \u015feyin \u00f6l\u00e7\u00fcs\u00fc insand\u0131r.<\/p>\n
\n<\/b>
\nMutluluk duymadan ya\u015fayanlar budalalard\u0131r, diyordu Demokritos. Gen\u00e7 Epikuros bu s\u00f6z\u00fc iyice bellemi\u015f olmal\u0131. Demokritos y\u00fcz ya\u015f\u0131nda \u00f6ld\u00fc\u011f\u00fc y\u0131l, Epikuros (\u0130.\u00d6. 341-270) on dokuz ya\u015f\u0131ndayd\u0131. Tanr\u0131 korkusuyla \u00f6l\u00fcm korkusunun b\u00fcsb\u00fct\u00fcn serseme \u00e7evirdi\u011fi insanlar\u0131n, b\u00fcy\u00fcc\u00fcl\u00fck eden annesinden titreye titreye nas\u0131l yard\u0131m dilediklerini de hemen her g\u00fcn g\u00f6r\u00fcyordu. Bir ara, Platon\u2019un sat\u0131n ald\u0131\u011f\u0131 Akademos\u2019un bah\u00e7esine (Akademi) gidip gelerek, Ksenokrates\u2019in a\u011fz\u0131ndan Platon \u00f6\u011fretisini dinlemi\u015fse de bundan \u00e7abucak vazge\u00e7mi\u015fti. Kuramsal bilimler onu ilgilendirmiyordu. \u0130nsanlara gerekli olan tek bilimin, mutlu ya\u015fama bilimi oldu\u011funa inanm\u0131\u015ft\u0131. Bilimin g\u00f6revi, insanlar\u0131 mutlu k\u0131lmak olmal\u0131yd\u0131. Bunu sa\u011flamak i\u00e7in de, mutlulu\u011fun engelleri olan o iki b\u00fcy\u00fck korkuyla, tanr\u0131 ve \u00f6l\u00fcm korkular\u0131yla, koca bir gelene\u011fe kar\u015f\u0131 koymay\u0131 g\u00f6ze alarak, sava\u015fmak gerekiyordu. \u015eu g\u00fczelim d\u00fcnyan\u0131n tad\u0131n\u0131 \u00e7\u0131karmak dururken, \u015fi\u015firilmi\u015f iki kuruntu y\u00fcz\u00fcnden ac\u0131 \u00e7ekmek neden?<\/p>\n
\nEvreni tanr\u0131lar yaratmam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc; durup dururken ni\u00e7in yarats\u0131nlar? Kendi kendilerine yeter olduklar\u0131 halde evreni yaratmak i\u015fine neden giri\u015fsinler? En y\u00fcksek derecede mutlu bulunurlarken, evreni y\u00f6netmek gibi a\u011f\u0131r bir y\u00fck\u00fcn alt\u0131na ni\u00e7in girsinler? B\u00f6ylesine k\u00f6t\u00fcl\u00fcklerle dolu bir d\u00fcnyay\u0131 neden yarats\u0131nlar?<\/p>\n
\nBilgelik, mutlu bir ya\u015faman\u0131n, hem sonucu hem de nedeni oluyor b\u00f6ylece.<\/p>\n
\n<\/b>
\n\u0130.\u00d6. d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131l\u0131n son g\u00fcnlerinde Atina kentine bakarsan\u0131z, \u015funlar\u0131 g\u00f6r\u00fcrs\u00fcn\u00fcz: Platon\u2019un sebze bah\u00e7esine Ksenokrates kurulmu\u015f, \u00fcnl\u00fc Akademi\u2019nin s\u00f6zc\u00fcl\u00fc\u011f\u00fcn\u00fc yap\u0131yor. Onun kar\u015f\u0131s\u0131nda, Epikuros\u2019un kiralad\u0131\u011f\u0131 bir ba\u015fka sebze bah\u00e7esi var. Felsefe \u00f6ylesine bir ge\u00e7er ak\u00e7e ki, Atina bah\u00e7\u0131vanlar\u0131 h\u0131yar yeti\u015ftirmek i\u00e7in yer bulamaz olmu\u015flar. Antisthenes\u2019in kurdu\u011fu Kinik okulun ba\u015f\u0131na Krates ge\u00e7mi\u015f. Stilpon, Euclides\u2019in kurdu\u011fu Megara okulunu y\u00fcr\u00fctmek i\u00e7in s\u00f6ylevler \u00e7ekiyor. K\u0131br\u0131s adas\u0131ndan gelme Zenon da Poikile meydan\u0131nda direkler aras\u0131nda kurulmu\u015f bir resim galerisine (stoa) yerle\u015fmi\u015ftir.<\/p>\n
\nMutluluk istiyoruz?.. Hakl\u0131s\u0131n\u0131z… \u015eu halde nas\u0131l mutlu olabiliriz?.. Bilgeli\u011fe eri\u015ferek… Bilgelik nedir ve buna nas\u0131l eri\u015filir?.. Zenon\u2019un Stoa okulu, bu soruyu \u015f\u00f6yle kar\u015f\u0131l\u0131yor: Teorik ve pratik erdemi elde ederek. Teorik erdem, e\u015fyan\u0131n mahiyeti \u00fcst\u00fcnde do\u011fru bilgi edinmektir. Pratik erdem, akla uygun davranmakt\u0131r. Bu iki erdem birbirlerine ba\u011fl\u0131d\u0131rlar. E\u015fyan\u0131n mahiyeti \u00fcst\u00fcnde do\u011fru bilgi edinemezseniz akla uygun davranamazs\u0131n\u0131z. Bilimin de\u011feri, pratik yarar\u0131ndad\u0131r.<\/p>\n
\n<\/b>
\nD\u00fc\u015f\u00fcnsel alanda geli\u015fen ruh ve madde ikili\u011fine kar\u015f\u0131, eylemsel alanda da ezenler ve ezilenler ikili\u011fi geli\u015fiyordu. \u0130srailo\u011fullar\u0131n\u0131n \u0130lya\u015fa, Amos, Yu\u015fa, Ermiya gibi peygamberleri g\u00fc\u00e7s\u00fczler ad\u0131na seslerini duyurmaya ba\u015flam\u0131\u015flard\u0131. \u00c7oban peygamber Amos \u015f\u00f6yle hayk\u0131r\u0131yordu: “Ey \u0130srailliler, Asdot ve M\u0131s\u0131r \u00fclkelerindeki saraylara seslenerek deyin ki: Samarie da\u011flar\u0131n\u0131n \u00fcst\u00fcnde toplan\u0131n ve neler \u00e7ekti\u011fimizi g\u00f6r\u00fcn. Tanr\u0131 Yahova buyuruyor ki, onlar do\u011fru olan\u0131 bilmiyorlar. Bana adaklar sunmakla \u00fcstlerine d\u00fc\u015feni yapt\u0131klar\u0131n\u0131 san\u0131yorlar. Onlar\u0131n adaklar\u0131n\u0131 istemiyorum. Bilin ki, yak\u0131nda, Tanr\u0131\u2019n\u0131n t\u00fczesi ve yarg\u0131s\u0131 yery\u00fcz\u00fcnde seller gibi akacak…”<\/p>\n
\n<\/b>
\n\u0130sa, “Marta, Marta… ne \u00e7ok \u015fey istiyorsun? Oysa gerekli olan yaln\u0131z bir \u015feydir” demi\u015fti. Ne demek istedi\u011fi belli ama insanlara daha ve ba\u015fkaca bir\u00e7ok \u015feyler gerekmekte.<\/p>\n
\nMutlulu\u011fun engellerinden biri de \u00f6l\u00fcm korkusudur. \u00d6lece\u011fini bilmek d\u00fc\u015f\u00fcncesi, umut k\u0131r\u0131c\u0131 bir d\u00fc\u015f\u00fcncedir. \u00d6l\u00fcm olay\u0131 bir anda meydana gelecektir.<\/p>\n
\nMarcus Tullius Cicero (\u00c7i\u00e7eron) bu bask\u0131ya kar\u015f\u0131 direniyor. Ya\u015fl\u0131l\u0131\u011f\u0131n \u00fcst\u00fcnl\u00fckleri yok mudur? diye soruyor kendi kendine Bu \u00fcst\u00fcnl\u00fckler mutluluk vermez mi?.. Cicero, ya\u015fl\u0131l\u0131\u011f\u0131n sorunlar\u0131n\u0131 d\u00f6rt b\u00f6l\u00fcmde topluyor: \u00c7al\u0131\u015fmaktan uzakla\u015fmak, bedensel \u00e7\u00f6k\u00fcnt\u00fc, zevk yoksunlu\u011fu, \u00f6l\u00fcme yak\u0131nl\u0131k.<\/p>\n
\nMarcus Tullius Cicero, Ya\u015fl\u0131ktan (De Senectute), sonra Dostluk\u2019u (De Amicitia) da \u00f6vd\u00fc. D\u00fc\u015f\u00fcnce, Aristoteles\u2019le Theophrastos\u2019tan gelmektedir. Ancak, Romal\u0131 stoac\u0131 Cicero, dostlu\u011fun, Yunan k\u00f6k\u00fcnden gelen tan\u0131m\u0131n\u0131 Romal\u0131la\u015ft\u0131rm\u0131\u015ft\u0131r. Tan\u0131m, stoac\u0131l\u0131\u011f\u0131n temel d\u00fc\u015f\u00fcncesine uygundur: Dostluk, anla\u015fmakt\u0131r (symphonia). Dostluk, insanlar\u0131n insanlarla ve tanr\u0131larla ilgili her \u015feyde, yak\u0131nl\u0131k ve sevgi duygular\u0131yla anla\u015fmalar\u0131d\u0131r. Ancak, iki insan\u0131n birbiriyle anla\u015fabilmesi kolay de\u011fildir. Dostlu\u011fu ger\u00e7ekle\u015ftirecek bir anla\u015fman\u0131n do\u011fabilmesi i\u00e7in birtak\u0131m nitelikler ister. Bu nitelikleri ta\u015f\u0131mayanlar, dost olamayacaklar\u0131 gibi, dost da edinemezler. Cicero, yap\u0131t\u0131nda, bu nitelikleri bilimsel bir s\u0131raya sokarak saymam\u0131\u015ft\u0131r. Yap\u0131t\u0131n b\u00fct\u00fcn\u00fc i\u00e7inde, konu\u015fman\u0131n gidi\u015fine g\u00f6re serpi\u015ftirilen bu nitelikler, \u015f\u00f6ylece s\u0131ralanabilirler:<\/p>\n
\nb) <\/b>Dostumuza kar\u015f\u0131, dostumuzun bizim i\u00e7in besledi\u011fi duygular\u0131n ayn\u0131n\u0131 beslemek d\u00fc\u015f\u00fcncesi: Bu d\u00fc\u015f\u00fcnce de, do\u011fru de\u011fildir. Yap\u0131lan ve g\u00f6r\u00fclen iyiliklerin e\u015f olmas\u0131n\u0131 istemek, dostlu\u011fu \u00e7ok ince ve derin hesaplara vurmak demektir. Ger\u00e7ek dostluk, daha zengin, daha c\u00f6merttir. Ald\u0131\u011f\u0131ndan \u00e7ok vermemekte bu kadar titiz davranmaz.
\nc) <\/b>Dostumuza kar\u015f\u0131, onun kendisine besledi\u011fi duygular\u0131n ayn\u0131n\u0131 beslemek d\u00fc\u015f\u00fcncesi: Bu d\u00fc\u015f\u00fcnce de yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc, kimi insanlar\u0131n g\u00fc\u00e7leri k\u0131r\u0131lm\u0131\u015f, ya da ba\u015far\u0131ya ula\u015fma umutlar\u0131 yitirilmi\u015f olabilir. Dostunun da onun gibi d\u00fc\u015f\u00fcnmesi dostlu\u011fa yara\u015fmaz. Tersine, dost, dostunun g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fc gidermeye, yitirilen umutlar\u0131n\u0131 desteklemeye \u00e7al\u0131\u015fan ki\u015fidir.<\/p>\n