\u0130DE\u2019de bu hafta Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, \u201c\u00c7a\u011fda\u015f Teoloji Teorileri\u201d dersinde modernitenin dini Bat\u0131\u2019da s\u00fcrg\u00fcne itti\u011fini ve teolojinin bu krize kar\u015f\u0131 yeni savunular geli\u015ftirdi\u011fini anlatt\u0131. Bunun yan\u0131nda, dinin esas i\u015flevinin bilgi vermek de\u011fil; vicdan\u0131 uyand\u0131rmak ve insan\u0131 harekete ge\u00e7iren bir motivasyon olu\u015fturmak oldu\u011funu vurgulad\u0131. Bu g\u00f6r\u00fc\u015f\u00fcn\u00fc Schleiermacher\u2019in \u201cOn Religion\u201d eseri ve Hegel\u2019in kurumlar felsefesindeki ayr\u0131mlarla temellendirdi.<\/p>\n\n\n\n
Entropi \u0130lkesi: Dinin Kendi Haline B\u0131rak\u0131lmas\u0131 Schleiermacher ve K\u00fclt\u00fcrl\u00fc K\u00fc\u00e7\u00fcmseyicilere S\u00f6ylev Dinin S\u0131n\u0131rlar\u0131; \u0130brahim K\u0131ssas\u0131 ve Modern Ele\u015ftirinin Kayna\u011f\u0131 Kehf S\u00fbresi ve \u0130man\u2019\u0131n Pedagojisi Hegel’den Kritik Ayr\u0131m: Kurumlar ve Bilin\u00e7 Tina Doktrini ve Dinin Sosyal Rol\u00fc Yine de Kur’an\u2019\u0131n dili romantik de\u011fil, ger\u00e7ek\u00e7idir. \u201cMustazaf\u201d yaln\u0131zca \u00f6v\u00fclen mazlumlar\u0131 de\u011fil, ayn\u0131 zamanda s\u00f6m\u00fcr\u00fclmeye m\u00fcsait hale gelen sorumluluk zaaf\u0131n\u0131 da anlat\u0131r. Bu y\u00fczden Maide 105\u2019teki \u201cSiz do\u011fruysan\u0131z hi\u00e7bir komplocu size zarar veremez\u201d ilkesi, d\u0131\u015f g\u00fc\u00e7leri su\u00e7lamaktan \u00e7ok, \u00f6z ele\u015ftiri ve i\u00e7 sorumlulu\u011fu canl\u0131 tutan bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunar.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, dinin ve dindar\u0131n ya\u015fad\u0131\u011f\u0131 bu gerilemeyi a\u00e7\u0131klamak i\u00e7in fizikteki Entropi \u0130lkesi’ne at\u0131fta bulundu. Entropi’nin, evrende her \u015feyin kendi haline b\u0131rak\u0131ld\u0131\u011f\u0131nda k\u00f6t\u00fcye gitme e\u011filimini ifade etti\u011fini belirten \u015eaban hoca, insan ruhunun ve inanc\u0131n\u0131n da bu ilkeye tabi oldu\u011funu vurgulad\u0131.
\u201cKendi haline b\u0131rakt\u0131\u011f\u0131n\u0131zda var olan her \u015fey k\u00f6t\u00fcye gidiyor. T\u0131pk\u0131 s\u0131cak \u00e7ay\u0131n 15 dakika sonra so\u011fumas\u0131 gibi. \u0130nsan\u0131 kendi haline b\u0131rakt\u0131\u011f\u0131n\u0131zda da b\u00f6yle. Onun i\u00e7in durmadan peygamber g\u00f6nderilmi\u015f, uyar\u0131lm\u0131\u015f, hat\u0131rlat\u0131lm\u0131\u015f.\u201d
Prof. \u015eaban, \u00e7a\u011fda\u015f teolojinin as\u0131l amac\u0131n\u0131n, bu \u201ck\u00f6t\u00fcye gidi\u015fle y\u00fczle\u015fmek\u201d ve dinin ba\u015f\u0131na gelenleri anlamak oldu\u011funu ifade etti. Var olana memnuniyetsizli\u011fin ve itiraz\u0131n kayna\u011f\u0131n\u0131n, yoldaki \u00e7ukurlar gibi, \u201c\u0131zd\u0131rap, ac\u0131 ve s\u0131k\u0131nt\u0131\u201d oldu\u011funu ve bunlar\u0131n ilahi olan\u0131n insan\u0131n yap\u0131s\u0131na yerle\u015ftirdi\u011fi bir savunma mekanizmas\u0131 i\u015flevi g\u00f6rd\u00fc\u011f\u00fcn\u00fc dile getirdi.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, modern d\u00f6nemde dine y\u00f6neltilen ele\u015ftirilere kar\u015f\u0131 en etkili savunmalardan birinin Schleiermacher\u2019in On Religion: Speeches to Its Cultured Despisers (Din Hakk\u0131nda: K\u00fclt\u00fcrl\u00fc Hakir G\u00f6r\u00fcc\u00fclerine S\u00f6ylevler) kitab\u0131 oldu\u011funu s\u00f6yledi. Schleiermacher ve Kalvinci gelenek, \u201ciman bilgi midir, yoksa eylem midir?\u201d tart\u0131\u015fmas\u0131n\u0131 a\u015fmaya \u00e7al\u0131\u015fm\u0131\u015f; fakat Kalvinizmin benimsedi\u011fi fideizm, iman\u0131 akl\u0131n ve tecr\u00fcbenin \u00f6n\u00fcne koyarak akl\u0131 d\u0131\u015far\u0131da b\u0131rakmaya e\u011filim g\u00f6stermi\u015ftir. \u015eaban hoca bu tutumu, erken Hristiyanl\u0131k d\u00f6neminde Tertullianus\u2019un \u201cAtinal\u0131lar\u0131n Kud\u00fcs\u2019te ne i\u015fi var?\u201d s\u00f6z\u00fcyle ve \u0130slam gelene\u011findeki Ehl-i Rey ile Ehl-i Hadis aras\u0131ndaki \u00e7at\u0131\u015fmayla ili\u015fkilendirdi.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, modern d\u00fcnyada dine y\u00f6neltilen ele\u015ftirilerin temel sebebini \u201cdinin hukuk, ahlak ve bilgi alanlar\u0131n\u0131n d\u0131\u015f\u0131na ta\u015f\u0131nmas\u0131\u201d fikrinde g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yledi. \u0130brahim\u2013\u0130smail k\u0131ssas\u0131n\u0131 \u00f6rnek alarak \u0130slam gelene\u011finin bu olay\u0131 \u015f\u00f6yle yorumlad\u0131\u011f\u0131n\u0131 vurgulad\u0131: \u0130brahim\u2019in eylemi hukuk a\u00e7\u0131s\u0131ndan su\u00e7, ahlaken k\u00f6t\u00fc ve bilgi bak\u0131m\u0131ndan yanl\u0131\u015f olurdu; bu y\u00fczden \u0130brahim\u2019in \u0130smail\u2019i \u00f6ld\u00fcrmesine izin verilmedi ve b\u00f6ylece dinin s\u0131n\u0131rlar\u0131 a\u015fmay\u0131p onlar\u0131n i\u00e7inde kald\u0131\u011f\u0131 y\u00f6n\u00fcnde bir h\u00fckme var\u0131ld\u0131.
Protestan d\u00fc\u015f\u00fcncede \u2013\u00f6zellikle Kierkegaard\u2019da\u2013 ise ba\u015fka bir yakla\u015f\u0131m bulunur: Din, akl\u0131n ve ahl\u00e2k\u0131n bitti\u011fi yerde ba\u015flar. Bu anlay\u0131\u015f, ki\u015finin \u201cilahi emir ald\u0131m\u201d diyerek hukuki veya ahlaki s\u0131n\u0131rlar\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lar. Bat\u0131\u2019daki modern din ele\u015ftirilerinin y\u00fckselmesine yol a\u00e7an \u015fey de tam olarak bu \u201cs\u0131n\u0131r-d\u0131\u015f\u0131 din\u201d fikridir.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, Kehf S\u00fbresi\u2019ndeki Ashab-\u0131 Kehf ayetinin iman\u0131 tek seferlik bir s\u0131\u00e7rama de\u011fil, a\u015famal\u0131 bir olu\u015f s\u00fcreci olarak tan\u0131tt\u0131\u011f\u0131n\u0131 s\u00f6yledi. Ayetteki \u201c\u00c2men\u00fb bi-Rabbihim\u201d iman\u0131n ba\u015flang\u0131\u00e7taki g\u00fcven eylemini ifade eder. Hemen ard\u0131ndan gelen \u201cVe zidn\u00e2hum hud\u00e2\u201d iman\u0131n bilgisiz kalamayaca\u011f\u0131n\u0131; varl\u0131k b\u00fcy\u00fcd\u00fck\u00e7e bilginin de onunla birlikte geni\u015fledi\u011fini g\u00f6sterir. Son a\u015fama olan \u201cve rabatn\u00e2 al\u00e2 kul\u00fbbihim\u201d ise bilginin kalp taraf\u0131ndan ta\u015f\u0131nmas\u0131n\u0131, yani motivasyon ve ritimle s\u00fcrekli hale gelmesini anlat\u0131r. B\u00f6ylece din, yaln\u0131zca bilgi veren bir kitap de\u011fil; insan\u0131n varl\u0131\u011f\u0131n\u0131 diri tutan bir pedagojik yolculuk olarak g\u00f6r\u00fcn\u00fcr.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, dinin toplumsal hayattaki i\u015flevini a\u00e7\u0131klarken Hegel\u2019in \u00fcnl\u00fc ayr\u0131m\u0131n\u0131 hat\u0131rlatt\u0131: Kurumlar\u0131n kendisi yeni de\u011fildir; yeni olan, onlar hakk\u0131nda geli\u015ftirdi\u011fimiz bilin\u00e7tir. Evlilikten ticarete, hukuktan aileye kadar b\u00fct\u00fcn sosyal kurumlar insanl\u0131k tarihinde hep vard\u0131r. Dinin rol\u00fc bu kurumlar\u0131 de\u011fi\u015ftirmek de\u011fil, onlara y\u00f6nelik vicdani ve ahlaki fark\u0131ndal\u0131\u011f\u0131 d\u00f6n\u00fc\u015ft\u00fcrmektir. \u015eaban hoca bu nedenle Kur\u2019an\u2019\u0131 bir \u201cbilgi kitab\u0131\u201d de\u011fil, insan\u0131n eylemlerine anlam ve sorumluluk kazand\u0131ran bir \u201cfark\u0131ndal\u0131k kayna\u011f\u0131\u201d olarak de\u011ferlendirdi.<\/p>\n\n\n\n
<\/strong>\u015eaban hocam\u0131z, dinin toplumsal hayattaki motivasyon sa\u011flay\u0131c\u0131 rol\u00fcn\u00fc neoliberalizmin \u201cTina Doktrini\u201d ile kar\u015f\u0131la\u015ft\u0131rd\u0131. Neoliberal d\u00fc\u015f\u00fcncede, \u00f6zellikle \u201cThatcher\u201d d\u00f6neminde g\u00f6r\u00fcn\u00fcr hale gelen \u201cba\u015fka alternatif yok\u201d anlay\u0131\u015f\u0131, sosyal Darwinist bir mant\u0131kla zay\u0131flar\u0131n elenmesini do\u011fal ve hatta ilah\u00ee d\u00fczenin gere\u011fi gibi sunar. \u015eaban hocaya g\u00f6re din tam tersine i\u015fler: Bilgi herkesin elinde olsa bile kimsenin ad\u0131m atmad\u0131\u011f\u0131 yerde o ad\u0131m\u0131 att\u0131ran motivasyonu \u00fcretir. Bu nedenle din, ezilenin yan\u0131nda duran halk\u00e7\u0131 bir karakter ta\u015f\u0131r.<\/p>\n\n\n\n