17.02.2005<\/p>\n
B\u00dcY\u00dcK F\u0130LOZOF EFL\u00c2TUN Devlet\u2019in Yedinci Kitab\u0131nda insanl\u0131k durumunu \u015f\u00f6yle anlat\u0131r: Karanl\u0131k bir ma\u011fara i\u00e7inde elleri birbirine zincirlenmi\u015f, boyunlar\u0131 geriye d\u00f6nd\u00fcr\u00fclemeyecek \u015fekilde sabitlenmi\u015f, s\u0131rtlar\u0131 ma\u011faran\u0131n \u0131\u015f\u0131k s\u0131zan kap\u0131s\u0131na d\u00f6n\u00fck, arkalar\u0131nda \u00e7ok y\u00fcksek olmayan bir duvar bulunan bir grup insan, kar\u015f\u0131lar\u0131ndaki duvara yans\u0131yan g\u00f6lgeleri varl\u0131k \u00e2leminin kendisi olarak d\u00fc\u015f\u00fcn\u00fcyor. B\u00f6yle d\u00fc\u015f\u00fcnmemelerini sa\u011flayacak herhangi bir sebep de yok. Oysa onlar\u0131n g\u00f6rd\u00fckleri, arkalar\u0131ndaki duvar \u00fczerine s\u0131ralanm\u0131\u015f \u00e7e\u015fitli kal\u0131plar\u0131n yans\u0131malar\u0131ndan ibaret. Bu insanlar\u0131n hakikati idrak etmeleri i\u00e7in ba\u015flar\u0131n\u0131 geriye \u00e7evirip g\u00fcn \u0131\u015f\u0131\u011f\u0131ndaki \u00e2leme bakmalar\u0131 yeterli. Zincirlerinden kurtulup geriye bakmay\u0131 ba\u015farabilen ilk ki\u015fi, di\u011fer insanlara kar\u015f\u0131lar\u0131ndaki duvarda g\u00f6rd\u00fckleri yans\u0131malar\u0131n sanal oldu\u011funu, ger\u00e7ek d\u00fcnyan\u0131n ma\u011fara d\u0131\u015f\u0131nda bulundu\u011funu haber verir. Ama elleri ve ba\u015flar\u0131 zincirli olanlar, bu hakikat habercisini yalanlarlar; \u00e7\u00fcnk\u00fc onlar\u0131n d\u00fcnyas\u0131 \u2018g\u00f6lgelerin d\u00fcnyas\u0131\u2019d\u0131r. As\u0131llar\u0131n d\u00fcnyas\u0131 onlar\u0131n \u00e7ok uza\u011f\u0131ndad\u0131r.<\/p>\n
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\u201c\u0130man ile k\u00fcf\u00fcr aras\u0131ndaki perde hem \u00e7ok ince, hem de \u00e7ok kal\u0131nd\u0131r\u201d der Bedi\u00fczzaman. \u0130tibar\u00ee bir \u00e7izgi olan \u2018ene\u2019ye reel bir ger\u00e7eklik atfedildi\u011finde, kendisini tanr\u0131la\u015ft\u0131ran ama onulmaz acz ve fakr yaralar\u0131yla \u00f6l\u00fcm kar\u015f\u0131s\u0131nda \u2018samediyetten\u2019 sonsuz derecede bir uzakl\u0131kta bulunan m\u00fctekebbir, \u2018\u00e7ok cahil ve \u00e7ok zalim\u2019 insan\u0131n kendisini d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc bir stat\u00fcd\u00fcr ma\u011fara adaml\u0131\u011f\u0131. Bu bak\u0131mdan, kabile cemaatlerinin insanlar\u0131yla g\u00fcn\u00fcm\u00fcz insan\u0131 aras\u0131nda nitelik bak\u0131m\u0131ndan hi\u00e7bir fark yoktur. \u2018Zaman de\u011fi\u015fmi\u015f, hayat ba\u015fkala\u015fm\u0131\u015f, herkes d\u00fcnyaya dalm\u0131\u015f\u2019 olsa da, insan\u0131n acizli\u011fi ve fakirli\u011fi de\u011fi\u015fmiyor, \u00f6l\u00fcm ger\u00e7e\u011fi olanca \u00e7\u0131plakl\u0131\u011f\u0131yla insan\u0131n ceberutlu\u011funu h\u00e2k ile yeks\u00e2n ediyor. <\/p>\n
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Asl\u0131nda makro d\u00fczeyde insanl\u0131k durumunu anlamada bize yard\u0131mc\u0131 olsa da, ma\u011fara analojisi, \u2018ene\u2019den \u2018H\u00fcve\u2019ye giden yolda her taraf\u0131ndan \u2018patl\u0131yor.\u2019 \u00c7\u00fcnk\u00fc g\u00f6lgeler, asl\u0131nda, kendilerinin birer g\u00f6lge oldu\u011funu bize anlat\u0131yor. Ancak bunu anlamak i\u00e7in, kendilerine tak\u0131lm\u0131\u015f \u015fifreleri \u00e7\u00f6zmeye ihtiya\u00e7 var. Bunun i\u00e7in i\u00e7inde \u015fifre bulunan \u2018zarflar\u0131\u2019 y\u0131rt\u0131p atmak yeterli. Ancak \u2018zarflar\u0131\u2019 y\u0131rtamayanlar kendilerini \u015fifrelerden yoksun b\u0131rak\u0131yorlar. Oysa zarf\u0131n i\u00e7indeki mazrufu anlamak i\u00e7in bu \u015fifreler olmazsa olmaz bir \u015fart. B\u00fct\u00fcn \u00e2lemlerin Rabbi s\u0131fat\u0131yla Allah\u2019\u0131n kelam\u0131 olan Kur\u2019\u00e2n, haberciler halkas\u0131n\u0131n sonuncusu ve en m\u00fckemmel ve m\u00fckerremi olan Res\u00fbl-i Ekrem (a.s.m.), b\u00fcy\u00fck k\u00e2inat kitab\u0131 ve insana tak\u0131l\u0131 vicdan, bu \u015fifre \u00e7\u00f6z\u00fcc\u00fcleri olu\u015fturuyor. B\u00fct\u00fcn bu \u015fifreleri \u00e7\u00f6zebilmek, b\u00fcy\u00fck varl\u0131k muammas\u0131n\u0131 bir ma\u011fara adam\u0131 kalarak de\u011fil bir g\u00fcn\u0131\u015f\u0131\u011f\u0131 insan\u0131 olarak idrak edebilmek i\u00e7in, insan enesinin itibar\u00ee mahiyetini kavrayabilmek \u015fart. Allah\u2019a benzemeyi insanl\u0131k i\u00e7in ula\u015f\u0131labilecek en b\u00fcy\u00fck erdem olarak g\u00f6steren Aristo gibi filozoflar, di\u015fil olarak tasavvur edilen tanr\u0131\u00e7alar, insanl\u0131\u011f\u0131 m\u00fcstekbir ve mustaz\u2019af olmaya icbar eden kuvvetlinin h\u00e2kimiyetine dayal\u0131 sosyo-politik \u00f6rg\u00fctlenme, ve insanl\u0131\u011f\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu madd\u00ee hayat standartlar\u0131 a\u00e7\u0131s\u0131ndan bile sef\u00e2lete mahk\u00fbm eden bir \u2018d\u00fcnya d\u00fczeni,\u2019 ma\u011fara adaml\u0131\u011f\u0131n\u0131n s\u00fcreklile\u015ftirdi\u011fi insanl\u0131k durumunun k\u0131sa bir hik\u00e2yesi…<\/p>\n
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B\u00fcy\u00fck \u0130skender, Atina\u2019da bir g\u00fcn Sinoplu Diyojen\u2019i ziyaret eder. Kilden yap\u0131lm\u0131\u015f bir f\u0131\u00e7\u0131 i\u00e7inde ya\u015fayan, \u00fcst\u00fcnde abas\u0131 ve elinde bir ekmek torbas\u0131 ile asas\u0131 d\u0131\u015f\u0131nda hi\u00e7bir m\u00e2meleki bulunmayan Diyojen, o s\u0131rada g\u00fcne\u015flenmektedir. \u0130nsanlar\u0131n f\u0131tr\u00ee ve zorunlu ihtiya\u00e7lar\u0131 d\u0131\u015f\u0131ndaki her \u2018ihtiyac\u0131n\u2019 sun\u2019\u00ee oldu\u011funu ve insan\u0131 fakirle\u015ftirerek kendi kendine yetebilmekten al\u0131koydu\u011funu, dolay\u0131s\u0131yla insan\u0131n mutlu olmas\u0131n\u0131 engelledi\u011fini d\u00fc\u015f\u00fcnen, sosyal hayat\u0131 insan mutlulu\u011funun \u00f6n\u00fcndeki en b\u00fcy\u00fck engel olarak g\u00f6ren Sinikler z\u00fcmresine mensup olan Diyojen, imparatoru kar\u015f\u0131s\u0131nda g\u00f6r\u00fcnce hi\u00e7 istifini bozmadan g\u00fcne\u015flenmeye devam eder. Kendisine istedi\u011fi bir\u015fey olup olmad\u0131\u011f\u0131n\u0131 soran \u0130mparatora \u015fu cevab\u0131 verir. \u201cG\u00f6lge etme, ba\u015fka ihsan istemem.\u201d<\/p>\n
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Diyojen gemiye bindikten sonra s\u0131rt\u0131ndaki y\u00fck\u00fc yere koymay\u0131 akledemeyen insanlardan de\u011fildi; s\u0131rt\u0131nda yumurta k\u00fcfesi de ta\u015f\u0131m\u0131yordu. Onun i\u00e7in, kimilerinin tapt\u0131\u011f\u0131 imparatora kar\u015f\u0131 m\u00fcsta\u011fni duru\u015funu de\u011fi\u015ftirmemi\u015fti. <\/p>\n
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Ger\u00e7ekten de, s\u0131rt\u0131m\u0131zdaki y\u00fck ta\u015f\u0131yamayaca\u011f\u0131m\u0131z kadar a\u011f\u0131r de\u011fil mi? Ayn\u0131 varl\u0131k d\u00fczleminde yer ald\u0131\u011f\u0131m\u0131z di\u011fer insanlar ve f\u0131tr\u00ee ve zorunlu olanlar d\u0131\u015f\u0131ndaki ihtiya\u00e7lar kar\u015f\u0131s\u0131nda \u00fcretti\u011fimiz ba\u011f\u0131ml\u0131l\u0131klar bizi ma\u011fara adaml\u0131\u011f\u0131na g\u00f6t\u00fcrm\u00fcyor mu?<\/p>\n
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G\u00fcn\u0131\u015f\u0131\u011f\u0131nda ya\u015faman\u0131n \u2018dayan\u0131lmaz\u2019 kolayl\u0131\u011f\u0131n\u0131 fark edebilenler, bunu ba\u015fkalar\u0131na da fark ettirebilirler.<\/p>\n
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17.02.2005 B\u00dcY\u00dcK F\u0130LOZOF EFL\u00c2TUN Devlet\u2019in Yedinci Kitab\u0131nda insanl\u0131k durumunu \u015f\u00f6yle anlat\u0131r: Karanl\u0131k bir ma\u011fara i\u00e7inde elleri birbirine zincirlenmi\u015f, boyunlar\u0131 geriye d\u00f6nd\u00fcr\u00fclemeyecek \u015fekilde sabitlenmi\u015f, s\u0131rtlar\u0131 ma\u011faran\u0131n \u0131\u015f\u0131k s\u0131zan kap\u0131s\u0131na d\u00f6n\u00fck, arkalar\u0131nda \u00e7ok y\u00fcksek olmayan bir duvar bulunan bir grup insan, kar\u015f\u0131lar\u0131ndaki duvara yans\u0131yan g\u00f6lgeleri varl\u0131k \u00e2leminin kendisi olarak d\u00fc\u015f\u00fcn\u00fcyor. B\u00f6yle d\u00fc\u015f\u00fcnmemelerini sa\u011flayacak herhangi bir sebep de […]<\/p>\n","protected":false},"author":22,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[204],"class_list":["post-90071","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n