10.05.2007<\/p>\n
B\u0130R F\u0130KR\u0130N g\u00fcc\u00fc, iktidar sahibi olmak ile kazand\u0131\u011f\u0131 mevzilere bakarak anla\u015f\u0131lmaz. Bilakis, bir fikrin ne kadar g\u00fc\u00e7l\u00fc oldu\u011funun kriteri, iktidara ra\u011fmen ayakta durabilmesi ve hatta geli\u015febilmesidir.<\/p>\n
<\/p>\n
Tevhid hakikat\u0131n\u0131n g\u00fcc\u00fc, i\u015fte bu kriter mucibince, tarih indinde defalarca s\u0131nanm\u0131\u015f ve onaylanm\u0131\u015ft\u0131r. Nemrut kar\u015f\u0131s\u0131nda \u0130brahim (a.s.), Firavun kar\u015f\u0131s\u0131nda Musa (a.s.), yozla\u015fm\u0131\u015f Yahudiler ve Roma kar\u015f\u0131s\u0131nda \u0130sa (a.s.) ve de Cahiliyeye kar\u015f\u0131 Asr-\u0131 Saadet \u00f6rneklerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, tevhid hakikati bir iktidar deste\u011fiyle kitleler aras\u0131nda yay\u0131lmam\u0131\u015f; bilakis, bu hakikat\u0131 s\u00f6nd\u00fcrmek i\u00e7in elden gelen hi\u00e7bir \u015feyi esirgemeyen iktidarlara ra\u011fmen ne\u015fv \u00fc nema bulmu\u015ftur.<\/p>\n
<\/p>\n
Buna mukabil, yine tarih indinde zaaf\u0131 s\u0131nanm\u0131\u015f ve onaylanm\u0131\u015f bir dizi fikir de mevcuttur. \u0130brahim (a.s.) kar\u015f\u0131s\u0131nda Nemrut, Musa (a.s.) kar\u015f\u0131s\u0131nda Firavun, \u0130sa (a.s.) kar\u015f\u0131s\u0131nda Roma, Asr-\u0131 Saadet kar\u015f\u0131s\u0131nda Cahiliye, bunun en dikkate de\u011fer \u00f6rnekleridir.<\/p>\n
<\/p>\n
Tarih, bunun ba\u015fkaca \u00f6rneklerini de kaydetmektedir. Hind-Mo\u011fol imparatoru Ekber\u2019in kurdu\u011fu, iktidar zoruyla dayat\u0131lmaya \u00e7al\u0131\u015f\u0131lan, \u0130mam-\u0131 Rabban\u00ee gibi bir m\u00fcceddidin kar\u015f\u0131s\u0131nda zindanlara d\u00fc\u015fme pahas\u0131na m\u00fccadele verdi\u011fi s\u00f6z\u00fcmona \u2018din-i il\u00e2h\u00ee\u2019 bunlardan sadece biridir. Ekber\u2019in dev\u00e2s\u00e2 iktidar\u0131, bu d\u00fczmece dinin yerle\u015fip k\u00f6kle\u015fmesine yetmemi\u015f; bilakis, Ekber\u2019in kendi torunu dahi, itikad\u0131 d\u00fczg\u00fcn bir m\u00fc\u2019min h\u00fck\u00fcmdar olarak tarihlere kaydedilmi\u015ftir.<\/p>\n
<\/p>\n
Keza, Harzem\u015fahlar devletini y\u0131kmaktan ba\u015flayarak Afrika k\u0131sm\u0131 hari\u00e7 b\u00fct\u00fcn \u0130sl\u00e2m topraklar\u0131n\u0131, bu arada hil\u00e2fet merkezi Ba\u011fdat\u2019\u0131 ele ge\u00e7iren, yak\u0131p y\u0131kan Mo\u011follar\u0131n var\u0131p dayand\u0131\u011f\u0131 nokta, Berke gibi hanlar\u0131n, hatta H\u00fclagu\u2019nun torunlar\u0131n\u0131n dahi \u0130sl\u00e2m\u2019la kucakla\u015fmas\u0131d\u0131r. Zahirde ezildi\u011fi san\u0131lan, zahirde ezmi\u015f g\u00f6r\u00fcneni dahi ku\u015fatm\u0131\u015f ve kendine kazanm\u0131\u015ft\u0131r.<\/p>\n
<\/p>\n
\u00c7a\u011flar boyu devam eden bu fikirler m\u00fccadelesinin bir ve\u00e7hesi, v\u00e2k\u0131a, ya\u015fad\u0131\u011f\u0131m\u0131z \u00fclke s\u0131n\u0131rlar\u0131 dahilinde vuku buluyor. Kemalizm ad\u0131 verilen ve yetmi\u015f k\u00fcsur y\u0131ld\u0131r iktidar deste\u011fini elinde tutan bir d\u00fc\u015f\u00fcnce sistemi, resm\u00ee a\u011f\u0131zlara bak\u0131l\u0131rsa, \u201ch\u00e2l\u00e2 tehdit alt\u0131nda,\u201d h\u00e2l\u00e2 \u201ckorunmaya ve kollanmaya\u201d muhta\u00e7 g\u00f6r\u00fcl\u00fcyor ve bu \u201ckoruma ve kollama\u201d ihtiyac\u0131 demokrasi ve h\u00fcrriyet y\u00f6n\u00fcnde yeni ad\u0131mlar at\u0131ld\u0131\u011f\u0131nda biraz daha art\u0131\u015f g\u00f6steriyor, dolay\u0131s\u0131yla da demokrasi ve h\u00fcrriyet noktas\u0131nda \u015fu \u00fclkede bir ad\u0131m ileri-iki ad\u0131m geri modeli i\u015fleyegeliyor.<\/p>\n
<\/p>\n
Asl\u0131nda, ba\u015fka her\u015fey bir tarafa, bu v\u00e2k\u0131an\u0131n ta kendisi, Kemalizmin bir fikir sistemi olarak ta\u015f\u0131d\u0131\u011f\u0131 acziyetin ve zaaf\u0131n delili h\u00fckm\u00fcndedir. Bir fikir muhalefete ra\u011fmen ya\u015fayam\u0131yor veya g\u00fcc\u00fcn\u00fc koruyam\u0131yorsa, bilakis alternatif bir d\u00fc\u015f\u00fcnce sistemi kar\u015f\u0131s\u0131nda gerileme ya\u015f\u0131yor ve o y\u00fczden g\u00fcc\u00fcn\u00fc ve varl\u0131\u011f\u0131n\u0131 korumas\u0131 i\u00e7in alternatif d\u00fc\u015f\u00fcnce sistemlerine bir had ve yasak koymak icab ediyorsa, vaziyet hi\u00e7 de parlak de\u011fil demektir.<\/p>\n
<\/p>\n
Dolay\u0131s\u0131yla da, Kemalizmin bug\u00fcn g\u00fc\u00e7 ve iktidar ile, muhalif d\u00fc\u015f\u00fcncelerin de\u011fi\u015fik bi\u00e7imlerde engellenmesi ve sindirilmesi ile sa\u011flanan hakimiyeti, sur\u00ee ve aldat\u0131c\u0131 bir hakimiyet g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr.<\/p>\n
<\/p>\n
Nitekim, art\u0131k her a\u011f\u0131zda dola\u015fan \u201ctakiyye\u201d muhabbetinin varl\u0131k sebebi de budur. Yani, hissedildi\u011fi \u00fczere, Kemalistlerin say\u0131s\u0131, \u201cKemalist g\u00f6z\u00fckenler\u201din say\u0131s\u0131ndan bir hayli azd\u0131r. \u00c7oklar\u0131, ger\u00e7ekte Kemalist olmad\u0131\u011f\u0131 halde bu ortamda \u201cKemalist g\u00f6z\u00fckme\u201dyi tercih etmekte; bu ise, h\u00fcrriyet ve demokrasinin yerle\u015fti\u011fi bir zeminde bu insanlar\u0131n mevcut g\u00f6r\u00fcnt\u00fclerini terk ile as\u0131l d\u00fc\u015f\u00fcncelerine avdet edece\u011fi endi\u015fesini beslemektedir.<\/p>\n
<\/p>\n
Buna kar\u015f\u0131 devletl\u00fblar\u0131n tak\u0131nd\u0131\u011f\u0131 tav\u0131r ise, her nedense, Kemalizmin bir d\u00fc\u015f\u00fcnce sistemi olarak ta\u015f\u0131d\u0131\u011f\u0131 zaaflar\u0131n fark\u0131na varmak de\u011fil. Bilakis, bu ger\u00e7e\u011fe s\u0131rt\u0131n\u0131 d\u00f6nerek, muhalif d\u00fc\u015f\u00fcnceleri olabildi\u011fince s\u0131n\u0131rlamak ve susturmak…<\/p>\n
<\/p>\n
T\u00fcrkiye, o \u00e7ok arzu edilen \u201c\u00e7a\u011fda\u015f uygarl\u0131k d\u00fczeyi\u201dni h\u00fcrriyet ve demokrasi noktas\u0131nda yakalayam\u0131yorsa, i\u015fte bundan dolay\u0131 yakalayam\u0131yor.<\/p>\n
<\/p>\n
L\u00e2kin, g\u00f6r\u00fclmek istenmese de, v\u00e2k\u0131a apa\u00e7\u0131k ortada duruyor.<\/p>\n
<\/p>\n
\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
10.05.2007 B\u0130R F\u0130KR\u0130N g\u00fcc\u00fc, iktidar sahibi olmak ile kazand\u0131\u011f\u0131 mevzilere bakarak anla\u015f\u0131lmaz. Bilakis, bir fikrin ne kadar g\u00fc\u00e7l\u00fc oldu\u011funun kriteri, iktidara ra\u011fmen ayakta durabilmesi ve hatta geli\u015febilmesidir. Tevhid hakikat\u0131n\u0131n g\u00fcc\u00fc, i\u015fte bu kriter mucibince, tarih indinde defalarca s\u0131nanm\u0131\u015f ve onaylanm\u0131\u015ft\u0131r. Nemrut kar\u015f\u0131s\u0131nda \u0130brahim (a.s.), Firavun kar\u015f\u0131s\u0131nda Musa (a.s.), yozla\u015fm\u0131\u015f Yahudiler ve Roma kar\u015f\u0131s\u0131nda \u0130sa (a.s.) […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83367","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n