\u0130DE\u2019de bu hafta Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, \u201c\u00c7a\u011fda\u015f Teoloji Teorileri\u201d dersinde otorite kavram\u0131n\u0131 bireysel \u00f6zg\u00fcrl\u00fck ve \u00f6zerklik ba\u011flam\u0131nda ele ald\u0131. Hocam\u0131z, otoritenin kurumsalla\u015fmas\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc s\u0131n\u0131rlay\u0131p \u201cruhun nesnele\u015fmesine\u201d yol a\u00e7t\u0131\u011f\u0131n\u0131; bu s\u00fcreci Dostoyevski, Berdyaev ve Lessing\u2019in gibi d\u00fc\u015f\u00fcnceleri \u00fczerinden \u00e7\u00f6z\u00fcmledi.<\/p>\n\n\n\n
Kilise Otoritesi ve D\u00fcnyevile\u015fme Paradoksu: Orta \u00c7a\u011f Hiyerar\u015fisi ve Muhafazak\u00e2rl\u0131k Ele\u015ftirisi: Nikolay Berdyaev: Ruhun Nesnele\u015fmesi Trajedisi: Bu tezi, \u0130bn Arab\u00ee\u2019ye atfedilen Hadis-i Kuds\u00ee ile destekledi: \u201c\u0130nsan\u0131 kendim i\u00e7in, nesneleri insan i\u00e7in yaratt\u0131m. Kendim i\u00e7in yaratt\u0131\u011f\u0131m, kendisi i\u00e7in yarat\u0131lanlara kul k\u00f6le olmas\u0131n.\u201d D\u00fczg\u00fcn, yarat\u0131c\u0131l\u0131\u011f\u0131n ve tarihin geli\u015fiminin, d\u0131\u015fsal ba\u015far\u0131larla de\u011fil, \u201cinsan ruhunun i\u00e7sel geli\u015fimi ve huzuruyla\u201d \u00f6l\u00e7\u00fclmesi gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n Otoriteyi Sarsan Fikir: Lessing\u2019in \u00dc\u00e7 Y\u00fcz\u00fck Metaforu: Devlet Otoritesi ve Leviathan Tehlikesi: Hocam\u0131z, Anar\u015fizm gibi devlet fikrine kar\u015f\u0131 \u00e7\u0131kan ak\u0131mlar\u0131n da temelinde, insan\u0131n kendi yaratt\u0131\u011f\u0131 mekanizman\u0131n d\u00f6n\u00fcp onu \u00f6\u011f\u00fctmesinden duyulan bu derin endi\u015fenin yatt\u0131\u011f\u0131n\u0131 vurgulad\u0131.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, Bat\u0131 tarihinde Kilise\u2019nin ba\u015f\u0131ndan beri otoritenin temsilcisi oldu\u011funu vurgulayarak, Papan\u0131n d\u00fcnyevi g\u00fcc\u00fc krallara devretti\u011fini \u00f6ne s\u00fcren \u201c\u0130ki K\u0131l\u0131\u00e7 Doktrini\u201dne de\u011findi. Bu durumu Dostoyevski\u2019nin \u201cB\u00fcy\u00fck Engizit\u00f6r\u201d b\u00f6l\u00fcm\u00fcndeki sahneyle ili\u015fkilendirdi: Kardinalin, yeniden yery\u00fcz\u00fcne d\u00f6nen \u0130sa\u2019ya \u201cSen bize Tanr\u0131\u2019n\u0131n krall\u0131\u011f\u0131n\u0131 vaat ettin, ama biz d\u00fcnyevi krall\u0131\u011f\u0131 kurduk\u201d demesi, dinin asli ruhuyla \u00e7eli\u015fen bir d\u00fcnyevi otorite kurma paradoksunu dramatik bi\u00e7imde ortaya koymaktad\u0131r.<\/p>\n\n\n\n
<\/strong>Orta \u00c7a\u011f Avrupa toplumunun hiyerar\u015fik yap\u0131s\u0131n\u0131 olu\u015fturan \u201cOratores (Dua edenler\/Konu\u015fanlar), Bellatores (Sava\u015fanlar) ve Laboratores (Emek\u00e7iler)\u201d gruplar\u0131na de\u011finen hocam\u0131z, Kilise\u2019yi temsil eden Oratores\u2019in g\u00f6revini ele\u015ftirel bir dille yorumlad\u0131: \u201cOratores\u2019in g\u00f6revi, laboratores\u2019e (emek\u00e7ilere), sizin emek\u00e7i olman\u0131z takdiri ilahidir diyerek onlar\u0131 bu hiyerar\u015fiye ikna etmektir. Muhafazak\u00e2rl\u0131k b\u00f6yle bir \u015feydir.\u201d
Benzer \u015fekilde, Do\u011fu d\u00fcnyas\u0131nda da Ulema ile \u00dcmera aras\u0131nda otorite \u00e7eki\u015fmeleri ya\u015fand\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, \u0130slam\u2019daki \u201cLa Ruhb\u00e2niyyete fi\u2019l-\u0130slam\u201d (\u0130slam\u2019da ruhbanl\u0131k yoktur) ilkesinin ruhbanl\u0131k kurumunun do\u011fmas\u0131n\u0131 engelledi\u011fini ifade etti. Bu nedenle Ulema, Bat\u0131\u2019daki Kilise gibi kurumsal bir g\u00fc\u00e7 kazanamam\u0131\u015f, daha \u00e7ok ilm\u00ee ve ahlaki bir otoriteyi temsil etmi\u015ftir. Ancak kurumsal \u00f6zerkli\u011fin zay\u0131fl\u0131\u011f\u0131, ulemay\u0131 siyasal g\u00fcce kar\u015f\u0131 k\u0131r\u0131lgan hale getirmi\u015f ve onlar\u0131 \u201cSultan\u00fc\u2019l-Ulema\u201d ile \u201cSultan\u0131n \u00c2limi\u201d olma aras\u0131nda bir ikilemle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
<\/strong>Prof. Dr. D\u00fczg\u00fcn, dersin merkezine Rus Ortodoks filozof Nikolay Berdyaev\u2019in \u201cRuhun Nesnele\u015fmesi\u201d tezini yerle\u015ftirdi. Berdyaev\u2019in \u201c\u00d6zg\u00fcr insan\u0131n en b\u00fcy\u00fck trajedisi, ruhunun \u00f6zg\u00fcr yarat\u0131c\u0131 g\u00fcc\u00fcn\u00fc nesneler, kurumlar ve sistemler haline getirmesidir\u201d s\u00f6z\u00fc \u00fczerinden hocam\u0131z, insan\u0131n kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle kurdu\u011fu yap\u0131lar\u0131n (devlet, ekonomi, din kurumu vb.) sonunda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc s\u0131n\u0131rlayan g\u00fc\u00e7lere d\u00f6n\u00fc\u015fmesini; yani \u00f6zg\u00fcrl\u00fc\u011f\u00fcn yarat\u0131c\u0131dan y\u0131k\u0131c\u0131ya evrili\u015fini felsefi bir problem olarak yorumlad\u0131.<\/p>\n\n\n\n
<\/strong>\u015eaban Hocam\u0131z, otorite kavram\u0131n\u0131n Ayd\u0131nlanma d\u00f6neminde nas\u0131l sars\u0131ld\u0131\u011f\u0131n\u0131, G. E. Lessing\u2019in \u201cBilge Nathan\u201d adl\u0131 oyunundaki \u201c\u00dc\u00e7 Y\u00fcz\u00fck Metaforu\u201d \u00fczerinden a\u00e7\u0131klad\u0131. Oyunda Selahaddin Eyyubi\u2019nin \u201cHangi din hakikattir?\u201d sorusuna kar\u015f\u0131l\u0131k Yahudi bilge Nathan, \u00fc\u00e7 o\u011fluna verilen y\u00fcz\u00fckler hikayesini anlat\u0131r. Ger\u00e7ek y\u00fcz\u00fc\u011f\u00fc ay\u0131rt eden \u015fey, y\u00fcz\u00fc\u011f\u00fcn kendisi de\u011fil, sahibinin d\u00fcnyaya yans\u0131tt\u0131\u011f\u0131 erdemli davran\u0131\u015flard\u0131r.
\u015eaban hocaya g\u00f6re Lessing\u2019in mesaj\u0131 a\u00e7\u0131kt\u0131r: \u201cHer din, davran\u0131\u015flar\u0131yla hak din oldu\u011funu g\u00f6stermelidir.\u201d Bu metafor, ho\u015fg\u00f6r\u00fc fikrini merkeze alarak hakikatin tek bir kurumun (\u00f6zellikle Kilise\u2019nin) tekelinde oldu\u011fu iddias\u0131n\u0131 sarsm\u0131\u015f ve otoritenin merkezden topluma da\u011f\u0131lmas\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015ft\u0131r.<\/p>\n\n\n\n
<\/strong>Dersin son b\u00f6l\u00fcm\u00fcnde \u015eaban hocam\u0131z, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn en b\u00fcy\u00fck d\u00fc\u015fman\u0131 olarak g\u00f6r\u00fclen devlet ayg\u0131t\u0131n\u0131n otoritesinitart\u0131\u015ft\u0131. Thomas Hobbes\u2019un \u201cLeviathan\u201d eserine at\u0131fta bulunarak, insanlar\u0131n ya\u015fam\u0131 kolayla\u015ft\u0131rmas\u0131 i\u00e7in \u00f6zg\u00fcr iradeleriyle kurduklar\u0131 devletin (devlet ayg\u0131t\u0131n\u0131n her bir kurumunun), zamanla halka tahakk\u00fcm eden, kal\u0131n pullu, zarar g\u00f6rmez bir \u201ccanavara\u201d d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc belirtti.<\/p>\n\n\n\n