\u0130ki Sonsuz [Deux Infinis] adl\u0131 eserinde Pascal, orada \u015f\u00f6yle s\u00f6ylemektedir; \u201c\u0130nsan, iki sonsuz aras\u0131nda bir varl\u0131kt\u0131r; sonsuz a\u015fa\u011f\u0131l\u0131k ve g\u00fc\u00e7s\u00fcz ile sonsuz y\u00fcce ve g\u00f6rkemli aras\u0131nda…\u201d<\/p>\n
\u0130nsan\u0131n d\u00fcnyaya g\u00f6nderili\u015f amac\u0131 \u00f6\u011frenmekle mutena, \u00e7al\u0131\u015fma azmi, du\u00e2 ve ibadet ile bu iki sonsuzlu\u011fun aras\u0131n\u0131 doldurup Allah\u2019a ba\u011fl\u0131l\u0131kt\u0131r. Nahif ve zay\u0131f olmas\u0131 onu Allah\u2019a du\u00e2 edip ona kulluk yapmaya, cahil olarak yarat\u0131lmas\u0131 da her zaman \u00f6\u011frenmeye sevk ediyor. Bu y\u00fczden insan bu \u00e2leme ilim; bilim, teknik ve du\u00e2 vas\u0131tas\u0131yla ideal bir noktaya ula\u015fmas\u0131 i\u00e7in g\u00f6nderilmi\u015ftir. O, Allah\u2019\u0131n en a\u011f\u0131r emanetini(\u0130lim ve irade) \u00fcstlenmi\u015ftir. Bu nedenle kendi istencinden mesul ve y\u00fck\u00fcml\u00fcd\u00fcr. Fakat kendi ile s\u0131n\u0131rl\u0131 de\u011fildir. Toplulu\u011fundan ve halktan kopmu\u015f kendi rahnesine hapsedilmi\u015f bir vaziyette de de\u011fildir. Kendi i\u00e7tihat tek\u00e2m\u00fcl\u00fcn\u00fc tamamlarken i\u00e7inde bulundu\u011fu cemaatinin ve halk\u0131n \u00f6zg\u00fcrl\u00fc\u011fe, huzura kavu\u015fmas\u0131 i\u00e7in d\u00fc\u015f\u00fcnsel m\u00fccadelenin bo\u011funtusuna, a\u00e7l\u0131\u011fa, hastal\u0131\u011fa, i\u015fkenceye katlan\u0131r. B\u00fct\u00fcn din ve ahlaki \u00f6\u011fretilerin tek amac\u0131 da ideal bir insan formu olu\u015fturmakt\u0131. \u0130nsan\u0131 bir iktisad\u00ee hayvan olarak tan\u0131mlamas\u0131 gereken XIX. y\u00fczy\u0131l Alman ahlak\u00ee sosyalizmi bile, dura\u011fanl\u0131\u011fa ve sert taassuba kar\u015f\u0131 b\u00fct\u00fcn yeteneklerini \u00f6zg\u00fcr ve sa\u011fl\u0131kl\u0131 olarak yetkinle\u015ftirmi\u015f bir insan\u0131n aray\u0131\u015f\u0131 i\u00e7indeydiler. Tam \u0130nsan gerici, bozucu, putperest, tarih tap\u0131c\u0131l\u0131\u011f\u0131na, mitoloji hayranl\u0131\u011f\u0131na kar\u015f\u0131 durabilen ve s\u0131n\u0131fsal d\u00fczenin ezemedi\u011fi, \u00f6rselenmi\u015f, yozla\u015fm\u0131\u015f fikir savunucular\u0131n etkisi alt\u0131na girmemi\u015f, geleneklerini ak\u0131l, his sath\u0131nda sahip \u00e7\u0131kan savunan, kendini tan\u0131tmaktan ve tan\u0131mlamaktan ka\u00e7mayan bir insan formudur.<\/p>\n
Tek ba\u015f\u0131na olmamaya ve tek ba\u015f\u0131na karar vermemeye veballerden ka\u00e7\u0131nmamay\u0131 kendine \u015fiar edinmi\u015ftir. Ortak akl\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcne ve y\u00fcceli\u011fine inanmaktad\u0131r. Makabil zamanlar\u0131n bireylerine daha nazaran gelece\u011fi de\u011fi\u015ftirmeye daha gayretlidir. \u00d6rg\u00fctlenme\u011fi, cemaatle\u015fmeyi topluma ve gelece\u011fe hizmet olarak g\u00f6r\u00fcr. “Uygarl\u0131\u011f\u0131n Ahl\u00e2k\u00ee Bunal\u0131mlar\u0131” kitab\u0131n\u0131n yazar\u0131 Leslie Lipson \u015funlar\u0131 yaz\u0131yor: “Nitekim g\u00fcn\u00fcm\u00fcz insan\u0131 uygarl\u0131\u011f\u0131n geldi\u011fi bu noktada, hep birlikte yok olmak ya da hep birlikte daha iyiye do\u011fru geli\u015fmek aras\u0131nda, \u00f6nceden hi\u00e7 bir ku\u015fa\u011f\u0131n yapmak zorunda kalmam\u0131\u015f oldu\u011fu t\u00fcrden bir se\u00e7im yapmak durumundad\u0131r.” (Lipson,s. 27,2000).<\/p>\n
“\u0130deal insan do\u011fan\u0131n k\u0131y\u0131s\u0131ndan ge\u00e7ip de halka s\u0131rt\u0131n\u0131 d\u00f6nerek de\u011fil do\u011fan\u0131n i\u00e7inden ge\u00e7erek Allah\u2019\u0131 anlar ve halk\u0131n ard\u0131nca giderek Allah\u2019a ula\u015f\u0131r Bu ideal insan\u0131n elinde Kayserin k\u0131l\u0131c\u0131 ve g\u00f6\u011fs\u00fcnde Mesih\u2019in y\u00fcre\u011fi vard\u0131r. Sokrat\u2019\u0131n Beyniyle d\u00fc\u015f\u00fcn\u00fcr. O Allah\u2019a kulluk yolu ile var olan her \u015feyin ve herkesin ve kulluk ba\u011f\u0131ndan kurtuland\u0131r. Mutlak irade kar\u015f\u0131s\u0131nda teslim olu\u015fu, her zorlama kar\u015f\u0131s\u0131nda ba\u015fkald\u0131ramaya \u00e7a\u011f\u0131rmaktad\u0131r onu. \u00d6lmekte olan bireyselli\u011fini insan\u0131n diri t\u00fcreselli\u011fine hulul getiren ve kendisini olumsuzlamakla kal\u0131c\u0131l\u0131\u011fa eren insand\u0131r o. ” (\u015eeriati, s. 65, 2006).<\/p>\n
\u0130ki sonsuz aras\u0131n\u0131 ibadetle, halkla birlikte olmakla ve tutuklu\u011fa, pasifli\u011fe ve zulama ba\u015fkald\u0131r\u0131yla doldurulmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnen Ali \u015eeriati, \u0130nsan\u0131; Ahlak \u00f6l\u00e7e\u011finde ele al\u0131r. Fakat Ahlak kavram\u0131n\u0131 da farkl\u0131 bir bi\u00e7imde irdeler. “Ahlak\u0131n ger\u00e7ekle\u015fmesi i\u00e7in ahlak\u0131n belirleme boyutlar\u0131; hay\u0131r ve \u015ferdir, fakat ahlak\u0131n, hay\u0131r ve \u015ferrin anla\u015f\u0131lmas\u0131yla bitmemesi bir yana, bu haliyle bir hi\u00e7tir ahlak. \u00c7\u00fcnk\u00fc ahlak yaln\u0131zca hay\u0131r ve \u015fer konusu olsa bir zihin, kelam ve felsefe bilgisi bi\u00e7imini al\u0131r ve ancak derslerde i\u015fe yarar. B\u00f6ylesi bir ahlak\u0131n toplumsal bireysel hatta zerre kadar bir etkisi olmayacakt\u0131r. Dolay\u0131s\u0131yla ahlak\u0131n sorunu, hayr\u0131n ve \u015ferrin sorunu de\u011fil, insan\u0131n kendi sorunudur; Hay\u0131r ve \u015fer kar\u015f\u0131s\u0131nda durmakta olan insan\u0131n. Bu sorun, hay\u0131r ve \u015ferri ayr\u0131\u015ft\u0131ran\u0131n i\u015fleri hay\u0131r ve \u015fer diye b\u00f6l\u00fcmleyenin de\u011fil hay\u0131r ve \u015ferri se\u00e7enin sorunudur. “(\u015eeriati,2006,181).<\/p>\n
\u015eeriati\u2019nin ahlakili\u011fe bak\u0131\u015f a\u00e7s\u0131, bireyi h\u00fcmanist, rasyonalist penceredendir. \u0130deal insan\u0131n kendi akl\u0131na hesap vermesini ideal insan noktas\u0131na ta\u015f\u0131r. Bireyin akl\u0131na uygunsa o hareket ya da fikir do\u011frudur, do\u011fru oldu\u011fu i\u00e7inde hay\u0131rd\u0131r o,hay\u0131rl\u0131d\u0131r. Tamamen ak\u0131lla\u015ft\u0131r\u0131lm\u0131\u015f ve ideoloji haline getirilmi\u015f bir \u0130slamiyet\u2019i savunurken de bu ak\u0131l y\u00fcr\u00fctmesini g\u00f6z \u00f6n\u00fcnde bulundurur. “Arzulad\u0131\u011f\u0131m ve aray\u0131\u015f\u0131nda bulundu\u011fum \u015fey; bir ideoloji olarak \u0130slam\u2019a d\u00f6n\u00fc\u015ft\u00fcr. “(Ferheng ve \u0130deoloji, konferans, de\u015f\u015fera-y\u0131 Ali, Tahran).<\/p>\n
Mevlana, \u0130deal insan ahlak\u0131n\u0131 \u015eer ve Hay\u0131r temelinde derinle\u015ftirmi\u015ftir. Fihi Ma- Fih\u2019de hay\u0131r\u2019\u0131; \u00f6z olarak ve \u015fer\u2019i de insan\u0131n \u00f6z\u00fcn\u00fc kapatan bir perde olarak ele al\u0131r. \u0130nsan \u015ferrinden kurtulduk\u00e7a n\u00fcveyetine kavu\u015fur. \u015eer\u2019i bir hazinin anahtar\u0131 ya da bir perde olarak g\u00f6r\u00fcr. “Nereye b\u00fcy\u00fck bir kilit takalarsa orada de\u011ferli bir \u015fey var demektir. \u0130\u015fte \u015fimdilik nerede b\u00fcy\u00fck bir perde varsa orada daha iyi bir inci var demektir. Definenin \u00fcst\u00fcnde k\u00f6t\u00fc bir y\u0131lan var amma y\u0131lan\u0131n \u00e7irkinli\u011fine bakma, definedeki de\u011ferli \u015feyleri g\u00f6r. “(Mevlana,204,Bask\u0131:2008).<\/p>\n
Mevlana bireyi, \u00f6z\u00fc a\u00e7\u0131s\u0131ndan g\u00f6rmek ister, o asl\u0131nda g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi olmayan fakat asl\u0131 gibi g\u00f6z\u00fckmeye \u00e7al\u0131\u015fan insan, bu \u00e7al\u0131\u015fman\u0131n verdi\u011fi \u0131st\u0131rap ve yorgunlu\u011fu ile her zaman m\u00fcteessir ve \u00fcz\u00fcnt\u00fcl\u00fcd\u00fcr. Asl\u0131 gibi de\u011filse de filvaki insan do\u011fumu ile ideal insand\u0131r.<\/p>\n
Platon ahlak felsefesini olu\u015fturmada; insan tabiat\u0131 \u00fczerinde durmaktad\u0131r. Platon\u2019a g\u00f6re ise; t\u0131pk\u0131 Mevlana\u2019da oldu\u011fu gibi, insan gizil olarak ideal bir insan mahiyeti ta\u015f\u0131r. Birey d\u00fcnyadaki eylememler do\u011frultusunda kendini ispatlama \u00e7abas\u0131 i\u00e7erisindedir. \u0130nsan i\u00e7in en iyi olan\u0131n kendi tabiat\u0131na uygun olarak ya\u015famakt\u0131r. Kendi tabiat\u0131na uygun bir bi\u00e7imde ya\u015fad\u0131\u011f\u0131 s\u00fcrece akl\u0131 ve iradesi ars\u0131nda mutlak bir uyum olacakt\u0131r. “A\u015fa\u011f\u0131l\u0131k nefsler, tabiat\u0131n ufkunda ufkunda ve g\u00f6lgesinde, erdemli nefsler, akl\u0131n g\u00f6lgesindedir” (Cevizci,1989, 41). “Akl\u0131n s\u00fczgecinden ge\u00e7irilmi\u015f bir at\u0131lganl\u0131\u011f\u0131n ona yarar sa\u011flad\u0131\u011f\u0131 yerde, akla dayanmayan at\u0131lganl\u0131\u011f\u0131n insana zarar verdi\u011fi muhakkakt\u0131r” (Cevizci,1989, 41).<\/p>\n
Bu forumdaki insan ise idealini ger\u00e7ekle\u015ftirmi\u015f ve insan olma potansiyelini tatbik etmi\u015f insand\u0131r. Mevlana\u2019dan farkl\u0131 olarak Platon, Mutlak mutlulu\u011fu taban al\u0131r. \u0130yi\u2019ye ula\u015fmakla ideal insan sath\u0131n ula\u015fmay\u0131 ayn\u0131 durum olarak ele al\u0131r. Platon’un \u00f6\u011frencisi Aristo da \u00fcnl\u00fc Nikomakhos Etik’inde iyiyi en \u00f6nemli bir hedef olarak belirler. “Her ustal\u0131k ve her ara\u015ft\u0131rma, benzer \u015fekilde her eylem ve tasar\u0131 bir iyiyi ama\u00e7lar g\u00f6r\u00fcn\u00fcr; bu y\u00fczden iyi, her \u015feyin ama\u00e7lad\u0131\u011f\u0131 \u015fey olarak pek yerinde tan\u0131mlanm\u0131\u015ft\u0131r.” Aristo ikinci ad\u0131m olarak, en y\u00fcksek iyi (mutlak iyi)yi belirlemeye \u00e7al\u0131\u015f\u0131r ve ona eudaimenia (yani mutluluk) der. Demek ki yap\u0131lanlar\u0131n amac\u0131 olan mutluluk, kendisi ama\u00e7 ve kendine yeter bir \u015fey olarak g\u00f6r\u00fcn\u00fcyor. (Maclntyre, 2001, 69).<\/p>\n
Hac\u0131 Bekta\u015fi Veli Makalat isimli esrinde ideal insan\u0131 ak\u0131l sahibi olarak tan\u0131mlamaktad\u0131r. O insan akla sahip oldu\u011fu s\u00fcrece; adaletli olaca\u011f\u0131n\u0131 kendinden bilece\u011fini ve bu d\u00fcnyay\u0131 \u00f6nem vermeyece\u011finden bahsetmektedir. “Haliya s\u00f6zden terk yok. Can ile ak\u0131l geldi\u011fi g\u00fcn M\u00fcn\u015fir, ol kulu tamam eyler. Amma, bundan \u00fc\u00e7 mana vard\u0131r. Bu \u00fc\u00e7 mana kimde olursa ak\u0131l tamamd\u0131r. Ve kimdeki olmazsa ak\u0131l yoktur. Ve hem can\u0131 uyur. L\u00e2kin bu mana ki kula taalluktur. Evvel: Kenduyi bilmek. \u0130kinci: Tabu k\u0131lmak. \u00dc\u00e7\u00fcnc\u00fc: Kabri yurt k\u0131lmak. Pes, bu dediklerim devletl\u00fc ki\u015filere de\u011fer. Ve bir mana da devlet, akl-\u0131 l\u00e2tiftir. Bu \u00fc\u00e7 nesne oldu\u011fu kimesneler devletl\u00fc ki\u015filerdir. Kaalenneb\u00ee : \u201cElakl\u00fc mizan\u00fcn lill\u00e2hi filard\u0131.\u201d Manas\u0131 budur ki; ak\u0131l, yery\u00fcz\u00fcnde Tanr\u0131\u2019n\u0131n terazisidir. Yery\u00fcz\u00fcnde ak\u0131l terazisinden ye\u011f nesne yoktur. Zira kim, yery\u00fcz\u00fcnde her iyi nesneyi buyuran ak\u0131ld\u0131r. “(Makalat, 87).<\/p>\n
Emile Durkheim ahlak\u0131 ara\u00e7 seviyesinde ele alarak bireyin \u00fcst insan forumunu olu\u015ftururken laik bir tutum sergiler. Ahlaki olmad\u0131\u011f\u0131 \u00fcrece insan her zaman s\u0131n\u0131rl\u0131 kal\u0131p kendini yozla\u015ft\u0131r\u0131p \u00f6zg\u00fcr olamayaca\u011f\u0131n\u0131 ve hep beden ve zihin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc engelleyece\u011finden bahsetmektedir.<\/p>\n
“Durkheim t\u00fcm ahlaki sistemlerin payla\u015ft\u0131\u011f\u0131 \u00fc\u00e7 niteli\u011fin oldu\u011funu d\u00fc\u015f\u00fcnmektedir:<\/p>\n
1)Disiplin ruhu,<\/p>\n
2)Bireyin toplumsal gruplara ba\u011fl\u0131l\u0131\u011f\u0131<\/p>\n
3)\u00c7a\u011fda\u015f(laik) ahlak\u00e7a istenilen kendi kendine tayin hakk\u0131 ya da \u00f6zerkli\u011fi.<\/p>\n
Durkheim ilk olarak bireyin ahlaki durumunu de\u011fi\u015ftirmek \u00f6zg\u00fcr olmad\u0131\u011f\u0131 normlara uyma zorunlulu\u011fu oldu\u011funu s\u00f6yler. Fakat devam\u0131nda bu zorunlulu\u011fun insan do\u011fas\u0131na ayk\u0131r\u0131 oldu\u011funu, insan tabiat\u0131 gere\u011fince \u00f6zg\u00fcrl\u00fc\u011fe hevesli ve yatk\u0131n olmas\u0131 a\u00e7s\u0131ndan irdeler.Bireyin istek ve arzular\u0131n\u0131 disiplin alt\u0131na alman\u0131n,benli\u011fi s\u0131n\u0131rlaman\u0131n benli\u011fe b\u00fcy\u00fck fayda sa\u011flayaca\u011f\u0131n\u0131 zihin ve bedensel mutlulu\u011fun s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f olmas\u0131n\u0131n tabiata uygun olarak ya\u015famaktan ge\u00e7ti\u011fini s\u00f6yler”.(Blackledge and Hunt, s.18,1985)<\/p>\n
Durkheim ahlakili\u011fi disiplin \u00e7at\u0131s\u0131 alt\u0131nda ele almaktan ka\u00e7\u0131n\u0131r. \u00c7\u00fcnk\u00fc d\u00fc\u015f\u00fcn\u00fcre g\u00f6re disiplin alt\u0131ndaki her hal ve hareket asl\u0131nda ahlakilik olmay\u0131p kurallara ve dayatmalara dayand\u0131r\u0131lm\u0131\u015f bir tutumdur. Fakat Durkheim disiplinsizli\u011fi s\u0131n\u0131rs\u0131zl\u0131kla da bir tutamaz.<\/p>\n
“Ahlak bireylerin belirli ama\u00e7lara ula\u015fmakta yard\u0131mc\u0131 olur, s\u0131n\u0131rland\u0131rmalar olmaks\u0131z\u0131n birey s\u0131n\u0131rs\u0131z arzular\u0131n yaratt\u0131\u011f\u0131 durumlarda ac\u0131 \u00e7eker”.(Durkheim,s.18,1961)<\/p>\n
Kant\u2019a g\u00f6re k\u00e2mil insan, kendini ara\u00e7 mahiyetinden \u00e7\u0131kar\u0131p ideal nokta olan ama\u00e7 seviyesine yerle\u015ftirmektir. \u00c7\u00fcnk\u00fc ara\u00e7 olan her \u015fey ama\u00e7takinden her zaman basittir.\u0130nsan\u0131 ama\u00e7 olarak g\u00f6rmek ayn\u0131 zamanda insana sayg\u0131 durmak bir onurdur ve bu da bir ahlak yasas\u0131 olmal\u0131d\u0131r.<\/p>\n
“Kant\u2019a g\u00f6re kendi ba\u015f\u0131na bir ama\u00e7t\u0131r; hi\u00e7bir \u015feye ara\u00e7 olmaz. Ona g\u00f6re her insan en sonunda insanl\u0131\u011f\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olarak sanki kutsal bir varl\u0131kt\u0131r. Biz her insan\u0131 kendi ba\u015f\u0131na bir ama\u00e7 olarak g\u00f6rmek zorunday\u0131z. Kant insan sadece bir ama\u00e7 olabilece\u011fini kesinlikle bir ara\u00e7 konumuna indirilemeyece\u011fini bu konuda bizzat insan\u0131n kendisini ama\u00e7 olarak g\u00f6rmesi gerekti\u011fini ileri s\u00fcrer. Bu nedenle ki\u015finin ne kadar ac\u0131 \u00e7ekerse \u00e7ekse de intihar\u0131 se\u00e7emeyece\u011fini s\u00f6yler. \u00c7\u00fcnk\u00fc intihar ki\u015fili\u011fin bir ara\u00e7 konumuna indirgemesinden ba\u015fka bir \u015fey de\u011fildir. Kant\u2019a g\u00f6re \u015feyler bir ara\u00e7 olarak g\u00f6r\u00fcl\u00fcr ve kullan\u0131rlar; fakat ki\u015filer, bizim i\u00e7in daima en y\u00fcksek sayg\u0131n\u0131n objesi olmal\u0131d\u0131rlar; hatta baz\u0131 kimseleri k\u00fc\u00e7\u00fck g\u00f6rmemiz i\u00e7in nedenlerimiz olsa bile kimseyi k\u00fc\u00e7\u00fck g\u00f6rmemeliyiz. Ger\u00e7ekten Kant\u2019\u0131n yakla\u015f\u0131m\u0131 insandan, herkesin insanl\u0131\u011f\u0131na sayg\u0131 duymas\u0131n\u0131, insanl\u0131k onurunu her \u015feyin \u00fcst\u00fcnde tutmas\u0131n\u0131 isteyen bir ahlak yasas\u0131d\u0131r.” (Duran, s.95,2002).<\/p>\n
Kant, \u0130deal ve idealist insan\u0131n ancak e\u011fitim s\u00fcreci i\u00e7erisinde geli\u015fip olabilece\u011fini ve bu da ahlak e\u011fitimiyle ger\u00e7ekle\u015fece\u011fini s\u00f6ylemektedir.<\/p>\n
“\u0130nsan tabiat\u0131 itibariyle ne iyi ne k\u00f6t\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc tabiat\u0131 itibariyle ahlaki bir varl\u0131k de\u011fildir. O ancak \u00f6dev ve yasa fikrini geli\u015ftirdi\u011finde ahlak\u0131 bir varl\u0131k olabilir. Ne var ki yarat\u0131l\u0131\u015f gere\u011fi insan k\u00f6t\u00fcle yatk\u0131nd\u0131r. Ancak o erdemle bir ba\u015fka de\u011fi\u015fle kendini s\u0131n\u0131rlayarak ahlaki anlamda iyi olabilir” (Kant, s.124,2007).<\/p>\n
“E\u011fitimde her \u015fey do\u011fru ilkeler tesis etmeye ve \u00e7ocuklarl\u0131n bunlar\u0131 anlay\u0131p kabul etmeye ba\u015flamas\u0131na dayan\u0131r i\u011fren\u00e7 ve sa\u00e7ma olan yerine, nefreti insan ve tanr\u0131sal ceza korkusu yerine kendini vicdan\u0131n korkusunu; insanlar\u0131n kanaatleri yerine \u00f6zsayg\u0131s\u0131n\u0131 ve i\u00e7 vakar\u0131n\u0131; s\u00f6z ve safi d\u00fcrt\u00fclerinin yerine eylemlerin i\u00e7 de\u011ferlerini; duygu yerine anlay\u0131\u015f g\u00fcc\u00fcn\u00fc; kasvetli, \u00fcrkek ve kederli adanm\u0131\u015fl\u0131k yerine ne\u015felili\u011fi ve iyi huylu dindarl\u0131\u011f\u0131 koymas\u0131n\u0131 \u00f6\u011frenmelidir. “(Kant, s.124,2007).<\/p>\n
“Nihai hedefimiz ki\u015fili\u011fin te\u015fekk\u00fcl\u00fcd\u00fcr. Ki\u015filik bir \u015feyi ba\u015farma azmine (sars\u0131lmaz kararl\u0131l\u0131\u011fa) ve ard\u0131ndan onun fiilen ger\u00e7ekle\u015fmesine dayan\u0131r. Virproropositi tenax (Amac\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 bir insan) demi\u015fti Horatius ve bu ideal bir ki\u015filiktir. “(Kant, s.116,2007).<\/p>\n
Daniel Defoe\u2019nun (1660-1731),bir ada anlat\u0131s\u0131 olan Robinson Crosoe isimli eserinde Bat\u0131 uygarl\u0131\u011f\u0131n en \u00f6nemli sorunu olan yeni bir medeniyet kurmak ve di\u011fer medeniyetlerin uygarla\u015ft\u0131r\u0131lmas\u0131n\u0131 kendine mefk\u00fbre edinen insan ve uygarl\u0131k m\u00fchendisli\u011fine soyunmu\u015f olarak betimlenmi\u015f ya da idealize edilmi\u015f olarak yazar taraf\u0131ndan var edilmi\u015f Robinson\u2019un aksine Do\u011fu k\u00fclt\u00fcr\u00fcn\u00fcn ideal insan forumu ve saf akl\u0131n bir tasar\u0131m\u0131 olarak yans\u0131t\u0131lan “Hay”,Do\u011fa uygun olarak ya\u015fayan her t\u00fcrl\u00fc nebat ve varl\u0131\u011fa sayg\u0131 duyan, haddini bilen nihayetinde Yaratan\u0131 bilendir. End\u00fcl\u00fcsl\u00fc bir d\u00fc\u015f\u00fcn\u00fcr olan \u0130bn Tufeyl eseri; Hay \u0130bn Yekzan\u2019\u0131nda \u0130deal insan\u0131n bu \u015fekilde bahsetmektedir:<\/p>\n
“Hay i\u00e7in benlik, Tanr\u0131n\u0131n murad\u0131na uygun olarak \u015fekillendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir duygudur. T\u00fcm canl\u0131lar\u0131 kendisinden \u00fcst\u00fcn \u00f6zellikleriyle zaaflar atfederek tan\u0131mlar. T\u00fcm canl\u0131lara de\u011fer verir, onlar\u0131 korur. T\u00fcm de\u011ferlili\u011finin tanr\u0131dan kaynakland\u0131\u011f\u0131na inan\u0131r. Tanr\u0131ya benzemek, onu taklit etmek en b\u00fcy\u00fck \u015fereftir. Tanr\u0131n\u0131n kar\u015f\u0131s\u0131nda k\u00fc\u00e7\u00fcl\u00fcrken, haddini bilen, s\u0131n\u0131rl\u0131 bir ben duygusu vard\u0131r. ” (Tufeyl,s.124,129,1996).<\/p>\n
“Hay’a g\u00f6re Tanr\u0131 yetkin, sonsuz, iyilikle g\u00fczellik sahibi bir yarat\u0131c\u0131 olarak evrenin h\u00e2kimidir. \u0130nsanlar ona kar\u015f\u0131 sorumludur. Ruhun amac\u0131 bu varl\u0131\u011f\u0131n bilgisine ula\u015fmakt\u0131r. Evrenin merkezi tanr\u0131d\u0131r, e\u011fer insan kendini Tanr\u0131n\u0131n yerine koyarsa ceza \u00e7ekecektir. \u0130nsan, Tanr\u0131y\u0131 do\u011fada, kendinde, her yerde ve her i\u015fte m\u00fc\u015fahede etmeli, t\u00fcm zaman\u0131n\u0131 ona ay\u0131rmal\u0131, onun i\u00e7in ya\u015famal\u0131d\u0131r ” (Tufeyl, s. 121-123 1996).<\/p>\n
“Hay i\u00e7in Tanr\u0131 en y\u00fcce varl\u0131k olarak d\u00fc\u015f\u00fcn\u00fclmesi gereken, ibadet edilmesi gereken t\u00fcm hayat\u0131n kayna\u011f\u0131d\u0131r. \u0130nsan\u0131n g\u00f6revi bu a\u015fk\u0131n g\u00fcce mutlak ba\u011flanmakt\u0131r. Onda insan kaybolmal\u0131 kendi varl\u0131\u011f\u0131n\u0131 o varl\u0131kla b\u00fct\u00fcnle\u015ftirmeli, onun i\u00e7inde eriyerek yok olmal\u0131d\u0131r. Tek mutluluk budur. Mutlulu\u011fun kayna\u011f\u0131 bu d\u00fcnyay\u0131 de\u011fil \u00f6b\u00fcr d\u00fcnyay\u0131 d\u00fc\u015f\u00fcnerek hareket etmektir. Onunla bir olmayan kendini ona adamayan t\u00fcm varl\u0131klar bu d\u00fcnyada mutsuz olacak, di\u011fer d\u00fcnyada ise ac\u0131 \u00e7ekeceklerdir. Hay’\u0131n t\u00fcm amac\u0131 tanr\u0131ya ula\u015fmak, d\u00fc\u015f\u00fcnceleri, davran\u0131\u015flar\u0131 ile onun r\u0131zas\u0131n\u0131 almakt\u0131r ” (Tufeyl, s.124-125 1996).<\/p>\n
Jean Paul Sartre, Kamil insan\u0131 varolu\u015f\u00e7uluk i\u00e7ersinde ele al\u0131r. Birey D\u00fcnyada da yaln\u0131z b\u0131rak\u0131ld\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc kendini yeti\u015ftirme ve olgunla\u015ft\u0131rma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kendi elinde bulundurur. Bu kendine ger\u00e7ekle\u015ftirme i\u015flevidir. Bu durum insan\u0131n as\u0131l ger\u00e7ekli\u011fidir. Hi\u00e7bir \u015feyi oluruna b\u0131rakmak gibi l\u00fckse sahip de\u011fildir insan; \u00e7\u00fcnk\u00fc insan sorumluluk sahibidir. Sartre de Pascal ve \u015eeriati gibi \u0130deal insan\u0131 bir hareket olgusu i\u00e7ersinde ele al\u0131r o tanr\u0131ya do\u011fru hareket eden bir varl\u0131kt\u0131r.<\/p>\n
Sartre diyor ki: “Hatta hasta bir anne ve babadan do\u011fan fel\u00e7li biri bile, kahraman olmazsa sorumlusu kendidir. \u00c7\u00fcnk\u00fc insan \u00f6yle yeteneklere sahiptir ki fel\u00e7 olmas\u0131na ra\u011fmen yani do\u011fal etkenlere ra\u011fmen bu yetenekler onu bir kahraman yapabilir. \u00c7ok kuvvetli ve pehlivan ailelerden, ya\u015famlar\u0131nda sa\u011fl\u0131k kurallar\u0131na riayet etmelerine ve g\u00fczel yemelerine ra\u011fmen zay\u0131f, hasta ki\u015filerin yeti\u015fmesi gibi. ” (\u015eeriati,s.251,1996)<\/p>\n
Marcel Duchamp\u2019\u0131n dedi\u011fi gibi: \u201cHi\u00e7bir \u015feyi ipleme, keyfine bak!\u201d (Camus, s.112, 2002) Duchamp, y\u0131llar \u00f6ncesinden modernli\u011fin son y\u00fcz\u00fcn\u00fcn kay\u0131ts\u0131zl\u0131k oldu\u011funu belirtmeydi. Ger\u00e7ekten de k\u0131y\u0131lardan \u00e7ok uzaklarda korunakl\u0131 ve g\u00fcvencedeki ABD, t\u00fcm d\u00fcnyaya kar\u015f\u0131 bu \u015fekilde kay\u0131ts\u0131zl\u0131\u011f\u0131n\u0131 \u2018simgelemi\u015f\u2019 olur. Kendi s\u0131n\u0131rlar\u0131 i\u00e7inde o radikal kay\u0131ts\u0131zl\u0131\u011f\u0131, her t\u00fcrl\u00fc farkl\u0131l\u0131\u011f\u0131 ho\u015f g\u00f6rme bi\u00e7imine d\u00f6n\u00fc\u015f\u00fcr. A\u00e7\u0131k\u00e7as\u0131 Dostoyevski\u2019nin \u201cher \u015feye izin var\u201d\u0131n\u0131n bug\u00fcnk\u00fc g\u00f6r\u00fcnt\u00fcs\u00fc ol. Nesnelerde, s\u00f6zgelimi kitap yap\u0131m\u0131nda bir zanaat\u00e7\u0131 onu yap\u0131m i\u015fine giri\u015fmeden \u00f6nce kafas\u0131nda d\u00fc\u015f\u00fcn\u00fcr ve tasarlar. Bir y\u00f6ntem ve tekni\u011fi oldu\u011fu i\u00e7in bunun \u00f6z\u00fc (essence) varolu\u015ftan (existence) \u00f6nce gelir. Oysa insanda durum farkl\u0131d\u0131r. Ateist varolu\u015f\u00e7ularda bu durum H\u0131ristiyan varolu\u015f\u00e7ular\u0131na g\u00f6re daha tutarl\u0131 sebebe ba\u011flanmaktad\u0131r. Tanr\u0131 yoksa hi\u00e7 de\u011filse bir varl\u0131k vard\u0131r ki onda varolu\u015f, \u00f6z\u2019den \u00f6nce gelir. \u00c7\u00fcnk\u00fc bu, herhangi bir kavramla belirlenmeden \u00f6nce var olmu\u015ftur. \u0130\u015fte bu varl\u0131k insan ya da Heidegger\u2019in a\u011fz\u0131yla s\u00f6ylemek gerekirse insan ger\u00e7ekli\u011fidir. \u00d6znellik olarak insan kendisini yapar ve nas\u0131l yapmak istiyorsa \u00f6yle olur. Ancak Sartre\u2019\u0131n varolu\u015f\u00e7ulu\u011funda sert, hoyrat ve bat\u0131 normlu i\u00e7rek bir taraf g\u00f6ze \u00e7arpar. \u00c7\u00fcnk\u00fc insan\u0131 yery\u00fcz\u00fcne \u2018at\u0131lm\u0131\u015f\u2019 bir varl\u0131k olarak de\u011ferlendirir ve bu y\u00f6n\u00fcyle H\u0131ristiyanl\u0131\u011f\u0131n k\u00f6t\u00fcmserli\u011fini bilin\u00e7 d\u00fczeyinde ba\u015ftan kabul eder. Sartre \u015funlar\u0131 s\u00f6yler: \u201cO, kendini kendisi yaratm\u0131\u015f de\u011fildir. \u00d6te yandan \u00f6zg\u00fcrd\u00fcr, \u00e7\u00fcnk\u00fc bir kez yery\u00fcz\u00fcne at\u0131lm\u0131\u015f olarak, yapt\u0131\u011f\u0131 her \u015feyden sorumludur\u201d( Sartre,1999: 77). Yaln\u0131zl\u0131k co\u015fkusunun tutkulu bir dile d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc Mathieu\u2019da g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Mathieu, \u00f6zg\u00fcrl\u00fck tutkusu ve birey olarak kendi kendisinin sorumlulu\u011funda olma kararl\u0131l\u0131\u011f\u0131yla insanlardan ve toplumdan yabanc\u0131la\u015farak bir t\u00fcr yaln\u0131zl\u0131\u011fa mahk\u00fbm olman\u0131n h\u00fczn\u00fcn\u00fc ya\u015far (Sartre, 2005b). Tanr\u0131 olma bir ideal olmakla birlikte “pour-soi” varl\u0131\u011f\u0131 i\u00e7inde ta\u015f\u0131yan insan\u0131n vazge\u00e7emedi\u011fi bir y\u00f6neli\u015ftir. Bu y\u00f6neli\u015f, b\u00fct\u00fcn ba\u011flamlar\u0131 ve \u015fartlan i\u00e7inde, insan\u0131 karakterize eder. \u00c7\u00fcnk\u00fc Sartre i\u00e7in ” insan olmak, Tanr\u0131 olmaya y\u00f6nelmektir” (Baudrillard, 2000: 173) .<\/p>\n
\u201c\u0130nsanlar i\u00e7inde Allah(c.c)\u2019\u0131n r\u0131zas\u0131n\u0131 kazanmak i\u00e7in nefsini satan (feda eden)kimseler vard\u0131r\u201d(Bakara, 2\/207).Bedi\u00fczzaman, Kamil insan fikrini olu\u015ftururken bu ayetten yola \u00e7\u0131kmaktad\u0131r. D\u00fc\u015f\u00fcn\u00fcre g\u00f6re k\u00e2mil insan Allah r\u0131zas\u0131n\u0131 kazanmak i\u00e7in nefsini feda eden ki\u015fidir. Kendi nefis ve arzular\u0131n\u0131 bir k\u00f6\u015feye b\u0131rak\u0131p d\u00fcnya ve dini hayat\u0131n en \u00f6nemli amac\u0131 Allah(c.c)\u2019\u0131n r\u0131zas\u0131n\u0131 elde etmek olarak g\u00f6rendir. Bu ki\u015fi Kendini yaratan i\u00e7in bedeni isteklerinden kendini soyutlad\u0131\u011f\u0131 s\u00fcrece ve akl\u0131n\u0131 dima\u011fs\u0131n\u0131 Allah (c.c)\u2019a adad\u0131\u011f\u0131 takdirde erdemli insan olacakt\u0131r.<\/p>\n
“F\u00e2s\u0131k adam, akl\u0131n iz’ac ve tacizden kurtulmak i\u00e7in, galeben ya sarho\u015flu\u011fa veya e\u011flenceye ka\u00e7ar. E\u011fer Malik-i Hakik\u00ee’sine sat\u0131lsa ve onun hesab\u0131na \u00e7al\u0131\u015ft\u0131rsan; ak\u0131l, \u00f6yle t\u0131ls\u0131ml\u0131 bir anahtar olur ki: \u015eu k\u00e2inatta olan nihayetsiz rahmet hazinelerini ve hikmet definelerini a\u00e7ar. ” (Nursi, 1994s.29,6.s\u00f6z)<\/p>\n
“Evet, hakiki terakki ise; insana verilen kalp, s\u0131r, ruh, ak\u0131l hatta hayal ve sair kuvvelerin, hayat-\u0131 ebediyeye y\u00fczlerini \u00e7evirerek, her biri kendine lay\u0131k hususi bir vazife-i ubudiyet ile me\u015fgul olmakt\u0131r. Yoksa ehl-i dalaletin terakki zannettikleri, hayat-\u0131 d\u00fcnyeviyenin b\u00fct\u00fcn inceliklerine girmek ve zevklerinin her \u00e7e\u015fitlerini, hatta en s\u00fcflisini tatmak i\u00e7in b\u00fct\u00fcn letaifini ve kalp ve akl\u0131n\u0131 nefs-i emmareye musahhar edip yard\u0131mc\u0131 verse; o, terakki de\u011fil sukuttur.” (Nurs\u00ee, 1994, S\u00f6zler, s.300).<\/p>\n
Bedi\u00fczzaman k\u00e2mil bir insana kendi g\u00f6revlerini \u0130lahi tekab\u00fcl \u00e7er\u00e7evesinde yapmas\u0131n\u0131 \u00f6\u011f\u00fctler, \u00e7o\u011fumsanm\u0131\u015f bir egoya hizmet etmesini gelece\u011fini para m\u00fclk benzeri d\u00fcnyal\u0131klar\u0131n reas\u00fcrans\u0131 alt\u0131na almas\u0131n\u0131 engellemek i\u00e7in ona bu dokuz ilkeyi bir \u00f6\u011f\u00fct verici olarak g\u00f6stermektedir:<\/p>\n
“1. M\u00fcsbet hareket etmektir ki, yani, kendi mesle\u011finin muhabbetiyle hareket etmek. Ba\u015fka mesleklerin ad\u00e2veti ve ba\u015fkalar\u0131n\u0131n tenk\u00eesi, onun fikrine ve ilmine m\u00fcdahale etmesin, onlarla me\u015fgul olmas\u0131n.<\/p>\n
2. Belki, daire-i \u0130sl\u00e2miyet i\u00e7inde, hangi me\u015frepte olursa olsun, medar-\u0131 muhabbet ve uhuvvet ve ittifak olacak \u00e7ok rab\u0131ta-i vahdet bulundu\u011funu d\u00fc\u015f\u00fcn\u00fcp ittifak ederek,<\/p>\n
3. Ve hakl\u0131 her meslek sahibinin, ba\u015fkas\u0131n\u0131n mesle\u011fine ili\u015fmemek cihetinde hakk\u0131 ise, “Mesle\u011fim hakt\u0131r” yahut “daha g\u00fczeldir” diyebilir. Yoksa ba\u015fkas\u0131n\u0131n mesle\u011finin haks\u0131zl\u0131\u011f\u0131n\u0131 veya \u00e7irkinli\u011fini ima eden “Hak yaln\u0131z benim mesle\u011fimdir” veyahut “G\u00fczel benim me\u015frebimdir” diyemez olan insaf d\u00fcsturunu rehber etmek,<\/p>\n
4. Ve ehl-i hakla ittifak, tevfik-i \u0130l\u00e2h\u00eenin bir sebebi ve diyanetteki izzetin bir medar\u0131 oldu\u011funu d\u00fc\u015f\u00fcnmekle,<\/p>\n
5. Hem ehl-i dal\u00e2let ve haks\u0131zl\u0131k, tesan\u00fcd sebebiyle, cemaat suretindeki kuvvetli bir \u015fahs-\u0131 m\u00e2nev\u00eenin deh\u00e2s\u0131yla h\u00fccumu zaman\u0131nda, o \u015fahs-\u0131 m\u00e2nev\u00eeye kar\u015f\u0131, en kuvvetli ferd\u00ee olan mukavemetin ma\u011fl\u00fbp d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlay\u0131p, ehl-i hak taraf\u0131ndaki ittifak ile bir \u015fahs-\u0131 m\u00e2nev\u00ee \u00e7\u0131kar\u0131p, o m\u00fcthi\u015f \u015fahs-\u0131 m\u00e2nev\u00ee-i dal\u00e2lete kar\u015f\u0131 hakkaniyeti muhafaza ettirmek,<\/p>\n
6. Ve hakk\u0131, b\u00e2t\u0131l\u0131n savletinden kurtarmak i\u00e7in,<\/p>\n
7. Nefsini ve en\u00e2niyetini,<\/p>\n
8. Ve yanl\u0131\u015f d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc izzetini,<\/p>\n
9. Ve ehemmiyetsiz, rekabetk\u00e2r\u00e2ne hissiyat\u0131n\u0131 terk etmekle ihl\u00e2s\u0131 kazan\u0131r, vazifesini hakk\u0131yla ifa eder. ” (Nurs\u00ee, 1994, S\u00f6zler, s.662-672).<\/p>\n
Bu Dokuz \u0130lke\u2019yi B\u00fcnyamin Duran,\u201cAk\u0131l Ve Ahlak\u201d isimli eserinde Dokuz \u0130lke evreni ad\u0131 alt\u0131nda bir a\u00e7\u0131klama getirmeden \u00f6nce bu ilkeleri her insan\u0131n uygulama imkan\u0131 olmad\u0131\u011f\u0131n\u0131 dile getirir:<\/p>\n
“Bu ilkeler insanl\u0131\u011f\u0131n \u00e7ok \u00f6zel bir kesim taraf\u0131ndan ger\u00e7ekle\u015ftirilebilir. Bunlar Kur\u2019anda \u201c\u00fcmmet\u201d kavram\u0131yla ifade edilen ve benim \u201c\u00f6nc\u00fc az\u0131nl\u0131k\u201d olarak tan\u0131mlad\u0131\u011f\u0131m kesimdir.” (Duran,1998,s.97)<\/p>\n
D\u00fc\u015f\u00fcn\u00fcr, sonra bu ilkeleri, kendi deyimi ile \u201dDokuz \u0130lke Evreni\u201d a\u00e7\u0131klamaya ba\u015flar \u00f6zetle: “Bu evrende ilahi r\u0131za d\u0131\u015f\u0131nda maddi ve manevi ama\u00e7 edinecek hi\u00e7bir \u015fey yoktur.Bu evren t\u00fcm d\u00fcnyevi ve uhrevi ama\u00e7lardan ar\u0131nm\u0131\u015ft\u0131r. \u0130badet d\u00e2hil t\u00fcm insani faaliyetler Allah r\u0131zas\u0131 i\u00e7in yap\u0131l\u0131r. Sevap, cennet, keramet, vecd, zevk, feyz beklentisi y\u00fcksek ilkeleri yok eden \u015feylerdir. Art\u0131k bu evrende \u015fahsiyetler-imtiyaz ve farkl\u0131la\u015fma anlam\u0131nda buzdan nefislerini bir nur havuzunda eritmi\u015f ve di\u011ferleri i\u00e7erisinde yok etmi\u015ftir, bu nedenle farkl\u0131 bir \u00fcstat,\u015feyh, abi, hoca efendi,imam m\u00fcdebbir vs yoktur\u2026Bu evrende kendi ba\u015f\u0131na bir risale risale hizmeti, zikir furyas\u0131,ders okuma co\u015fkusu, \u015fakirtlik ne\u015fesi yoktur..Bu evrende plazalar, d\u00fcnyan\u0131n en geli\u015fmi\u015f matbaalar\u0131, rengarenk gazete ve dergileri,p\u0131r\u0131l p\u0131r\u0131l bask\u0131l\u0131 kitaplar, u\u00e7suz bucaks\u0131z fabrikalar,\u0131\u015f\u0131l \u0131\u015f\u0131l hastane ve okullar vs yoktur.”<\/p>\n
“Bu evrende M\u00fcsl\u00fcmanl\u0131k ad\u0131na ba\u015fkalar\u0131na tahakk\u00fcm yoktur, Bu evrende kemiyet perestlik yoktur, bu evrende manevi makamlara kar\u015f\u0131 bir \u00f6zlem de yoktur. Bu evrende sadece ben konu\u015fay\u0131m, ben sohbet edeyim herkes beni dinlesin, benden ders als\u0131n benim emrimde \u00e7al\u0131\u015fs\u0131n tavr\u0131 da yoktur. Bu evrende olmas\u0131 gereken r\u0131za dairesinde iman\u0131 kurtarmaya \u00e7al\u0131\u015fma ve takval\u0131 ya\u015fant\u0131d\u0131r. ” (Duran,2002,s.101-102-103-104)<\/p>\n
“Sonu\u00e7 olarak Dokuz \u0130lke evreni \u00f6nc\u00fc az\u0131nl\u0131k mensuplar\u0131n temel ilkeleri olmal\u0131d\u0131r. Zaten onlar\u0131 \u00f6nc\u00fc az\u0131nl\u0131k yapan vas\u0131flar da bu ilkeleri hayat d\u00fcsturu edinmelileridir T\u00fcm ilkelerde olmasa da baz\u0131 ilkelerde bir ihmal s\u00f6z konusu oldu\u011funda bunun alt kesimlere yans\u0131mas\u0131 genel ahlaki \u00e7\u00fcr\u00fcme \u015feklinde olur. G\u00fcn\u00fcm\u00fczde ya\u015fad\u0131\u011f\u0131m\u0131z ahlaki bunal\u0131m\u0131n b\u00f6yle bir sapman\u0131n yatt\u0131\u011f\u0131 s\u00f6ylenebilir.” (Duran2002,s.105)<\/p>\n
Sonu\u00e7<\/b><\/p>\n
Kamil insan, insanlar\u0131n b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu gibi yeme, i\u00e7me, cinsel tatmin; mevki, mal ve evlat sahibi olmak gibi \u00e7ok da ciddi olmayan me\u015fgalelerin pe\u015finde ko\u015fan bir yarat\u0131l\u0131\u015fla var edilmi\u015f de\u011fildir. O iki t\u00fcr ak\u0131l yap\u0131s\u0131na sahiptir; nesnel ve \u00f6znel(nefis).\u00d6znel akl\u0131n\u0131 inan\u00e7, ibadet ve ahl\u00e2k ilkeleriyle kontrol alt\u0131na alm\u0131\u015ft\u0131r. O, \u00f6znel ahlak\u0131n\u0131 tamamen k\u00f6relterek de kendini bir ahlak, iyilik robotunu haline getirmekten de ka\u00e7\u0131nm\u0131\u015ft\u0131r. \u0130nsanlar\u0131n ortak de\u011ferlerinin, \u201crikkat-i cinsiye\u201d tabir edilen ac\u0131ma, \u015fefkat, merhamet, ac\u0131ma duygular\u0131n\u0131n tezah\u00fcrleri olan; evrensel \u0130slam ahlak\u0131n\u0131 ve duygu payla\u015f\u0131m\u0131n\u0131 kendine ya\u015fam ve varolu\u015f amac\u0131 olarak se\u00e7mi\u015ftir. Nesnel akl\u0131n\u0131 da itiraz etmek, sorgulamak; inan\u00e7, ibadet ve ahl\u00e2k ilkeleriyle yap\u0131land\u0131r\u0131lm\u0131\u015ft\u0131r. Sokrat\u2019tan bu yana ahlak\u0131 dini yap\u0131dan kopar\u0131p, Allah\u2019\u0131n olmad\u0131\u011f\u0131 bir ahlak\u0131 \u00f6\u011freti geli\u015ftirmeye \u00e7al\u0131\u015fanlar\u0131n kar\u015f\u0131s\u0131nda durmay\u0131 bilmi\u015f. Ahlak\u0131n alt yap\u0131s\u0131n\u0131 dinin olu\u015fturdu\u011funun bilincine eri\u015fmi\u015f ki\u015fidir \u0130deal \u0130nsan.<\/p>\n
Bu \u0130nsan, tek\u00e2m\u00fcl\u00fcn son evresindeki insand\u0131r. \u0130lahi Dinlerin son evresindeki son din gibi ula\u015f\u0131labilecek son kademedir. \u0130nsanlar\u0131, kaosa, bunal\u0131mlara, yoksullu\u011fa, karanl\u0131\u011fa, sava\u015fa, \u00e7at\u0131\u015fmaya, s\u00f6m\u00fcr\u00fcye iten k\u00fclt\u00fcrler ve bu k\u00fclt\u00fcrlerin i\u00e7ersinde yeti\u015fmi\u015f bilim, ilim adamlar\u0131n bile isteseler de istemeseler de bir zorunluluk olarak bu insan evresine ula\u015fma \u00e7\u0131rp\u0131n\u0131\u015flar\u0131ndan ba\u015fka bir yol takip edemeyecekler. \u00c7\u00fcnk\u00fc Onlar\u0131n Ak\u0131l diye ortaya att\u0131klar\u0131 onca d\u00fc\u015f\u00fcnme bi\u00e7imi, asl\u0131nda bir nefisten ba\u015fka bir \u015fey de\u011fildi. Max Horkheimer\u2019in Akl\u0131 Tutulmas\u0131\u2019nda s\u00f6yledi\u011fi gibi: “Birey eskiden akl\u0131 yaln\u0131zca benli\u011fin bir arac\u0131 olarak g\u00f6r\u00fcrd\u00fc. \u015eimdi bu \u00f6z-tanr\u0131la\u015ft\u0131rman\u0131n tersini ya\u015famaktad\u0131r. Ara\u00e7 s\u00fcr\u00fcc\u00fcy\u00fc \u00fcst\u00fcnden atm\u0131\u015f, k\u00f6rcesine ko\u015fmaktad\u0131r: bo\u015flu\u011fa do\u011fru. Ak\u0131l en y\u00fcksek noktaya ula\u015ft\u0131\u011f\u0131 anda, dumura u\u011framakta ak\u0131ld\u0131\u015f\u0131na d\u00f6n\u00fc\u015fmekte. “(Horkheimer, s.145,2008). Bo\u015f ve kullan\u0131lmaz oldu\u011fu anla\u015f\u0131lan bu ak\u0131l t\u00fcr\u00fcnden vazge\u00e7en Bat\u0131 medeniyeti de nesnel, din ahlak\u0131ndan soyutlanmam\u0131\u015f, ideal insan akl\u0131na do\u011fru evrimle\u015fmekte.<\/p>\n
KAYNAK\u00c7A<\/strong><\/p>\n Albert CAMUS, , Yaz (\u00c7ev:Tahsin Y\u00fccel), Can Yay., 2.Bask\u0131, \u0130stanbul, 2002.<\/span><\/p>\n Ali \u015eeriati, Dinler Tarihi \u00c7eviren: Erdo\u011fan Vatansever K\u0131rkambar Kitapl\u0131\u011f\u0131, \u0130stanbul, 2003<\/span><\/p>\n Ali \u015eeriati, \u0130slam Bilimi I-II, \u0130stanbul,2006<\/span><\/p>\n Aziz Yal\u00e7\u0131n. Yorum ve A\u00e7\u0131klamalarla Makalat-\u0131 Hac\u0131 Bekta\u015fi Veli Ank.1991.<\/span><\/p>\n BAUDRILLARD, Jean, \u201c\u00dctopyadan Sonra Gelece\u011fin \u0130lkel Toplumu\u201d, (ed)Nathan Gardels,<\/span><\/p>\n B\u00fcnyamin Duran, \u0130slam Toplumlar\u0131nda Sosyo \u2013Ekonomik De\u011fi\u015fme, Ankara,1998<\/span><\/p>\n B\u00fcnyamin Duran, Ak\u0131l ve Ahlak, \u0130stanbul,2002<\/span><\/p>\n Blackledge,Davidand Hunt,Darry (1985) sociolgical Inter Pretations of Education:NewYork Routledge and Keagan Pup.<\/span><\/p>\n Durkheim Emile(1961) Moral Education As\u0131udy in the Therry and Application of the seology of edcation: london Free pres of glence Inc.<\/span><\/p>\n Jean-Paul Sartre, Bulant\u0131 (\u00c7ev: Sel\u00e2hattin Hilav), Can Yay., 3.Bask\u0131, \u0130stanbul, 2005.<\/span><\/p>\n Jean-Paul Sartre, S\u00f6zc\u00fckler (\u00c7ev:Sel\u00e2hattin Hilav), Can Yay., 2.Bask\u0131, \u0130stanbul, 1999.<\/span><\/p>\n Max Horkheimer, Akl\u0131 Tutulmas\u0131,7.Bas\u0131m.2008,\u0130stanbul<\/span><\/p>\n Maclntyre, Alasdair, (2001), Ethik’in K\u0131sa Tarihi, Ankara.<\/span><\/p>\n Nursi, Bedi\u00fczzaman Said, (1980), S\u00f6zler, \u0130stanbul.<\/span><\/p>\n Nursi, Bedi\u00fczzaman Said, (1978), \u0130\u015farat\u00fc’l \u0130’caz, \u0130stanbul.<\/span><\/p>\n Nursi, Bedi\u00fczzaman Said,(1994),S\u00f6zler, c.I ve II Nesil yay\u0131nlar\u0131, \u0130stanbul<\/span><\/p>\n SA\u0130D NURS\u0130, S\u00f6zler, Nesil yy,1994,\u0130stanbul<\/span><\/p>\n Platon, Menon, \u00e7ev. Ahmet Cevizci, Ankara, 1989<\/span><\/p>\n SOLAL, Annie-Cohen, Jean-Paul Sartre, (\u00c7ev:\u0130smail Yerguz), Dost Yay., N:14, Ankara, 2005.<\/span><\/p>\n \u0130BN TUFEYL (1996),Hay bin Yakzan (\u0130bn Sina \u00e7evirisi ile beraber) (\u0130stanbul: Yap\u0131 Kredi Yay\u0131nlar\u0131)(\u00c7ev.: M.\u015e. Yattkaya-B. Re\u015fid).<\/span><\/p>\n Y\u00fczy\u0131l\u0131n Sonu: B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcrler \u00c7a\u011f\u0131m\u0131z\u0131 Yorumluyor, (\u00c7ev:Belk\u0131s Di\u015fbudak), K\u00fclt\u00fcr<\/span><\/p>\n Yay. \u0130stanbul 2000.<\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":" \u0130ki Sonsuz [Deux Infinis] adl\u0131 eserinde Pascal, orada \u015f\u00f6yle s\u00f6ylemektedir; \u201c\u0130nsan, iki sonsuz aras\u0131nda bir varl\u0131kt\u0131r; sonsuz a\u015fa\u011f\u0131l\u0131k ve g\u00fc\u00e7s\u00fcz ile sonsuz y\u00fcce ve g\u00f6rkemli aras\u0131nda…\u201d \u0130nsan\u0131n d\u00fcnyaya g\u00f6nderili\u015f amac\u0131 \u00f6\u011frenmekle mutena, \u00e7al\u0131\u015fma azmi, du\u00e2 ve ibadet ile bu iki sonsuzlu\u011fun aras\u0131n\u0131 doldurup Allah\u2019a ba\u011fl\u0131l\u0131kt\u0131r. Nahif ve zay\u0131f olmas\u0131 onu Allah\u2019a du\u00e2 edip ona kulluk […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[258],"class_list":["post-90431","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n