Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, erdem ahlak\u0131n\u0131n ne oldu\u011fu, \u00e7a\u011fda\u015f felsefede neden ve nas\u0131l yeniden canland\u0131\u011f\u0131 ve faydac\u0131 ahlak ile \u00f6dev ahlak\u0131na k\u0131yasla hangi sorular\u0131 merkeze ald\u0131\u011f\u0131 konular\u0131 \u00fczerinde durdu.<\/p>\n\n\n\n
Hocam\u0131z, 18. ve 19. y\u00fczy\u0131llarda faydac\u0131 ahlak\u0131n ve \u00f6dev ahlak\u0131n\u0131n daha bask\u0131n teoriler olarak \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k 20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren erdem ahlak\u0131na y\u00f6neli\u015fin g\u00fc\u00e7lendi\u011fini ifade etti. Bug\u00fcn ise erdem ahlak\u0131n\u0131n adeta bir r\u00f6nesans ya\u015fad\u0131\u011f\u0131n\u0131 belirterek, bu yeniden canlan\u0131\u015f\u0131n \u0130ngiliz felsefesi ba\u011flam\u0131nda ba\u015flang\u0131\u00e7 noktalar\u0131ndan biri olarak Elizabeth Anscombe\u2019un (1919-2001) 1958 tarihli \u201cModern Moral Philosophy\u201d adl\u0131 makalesine at\u0131fta bulundu. Hocam\u0131z, Anscombe\u2019un bu makalesinde ahlaki tart\u0131\u015fmay\u0131 ilke ve kurallara dayal\u0131 yakla\u015f\u0131mlardan \u201cerdem\/karakter\u201d merkezine \u00e7ekti\u011fini, dolay\u0131s\u0131yla \u201cnas\u0131l bir ki\u015fili\u011fe sahip olmal\u0131y\u0131z?\u201d, \u201cnas\u0131l bir hayat s\u00fcrmeliyiz?\u201d, \u201cnas\u0131l ya\u015famal\u0131y\u0131z?\u201d gibi sorular\u0131 merkeze ald\u0131\u011f\u0131n\u0131 vurgulad\u0131. Bu y\u00f6n\u00fcyle erdem ahlak\u0131n\u0131n, yaln\u0131zca tekil fiilleri yarg\u0131layan bir teori olmaktan ziyade, insan\u0131n hayat\u0131n\u0131 anlamland\u0131rma ve beklentilerini konumland\u0131rma meselesine dair daha \u015f\u00fcmull\u00fc bir tavra sahip oldu\u011funu belirtti.<\/p>\n\n\n\n
Dersin bu k\u0131sm\u0131nda erdemleri merkeze alan ahlak yakla\u015f\u0131mlar\u0131 ana hatlar\u0131yla tasnif edildi. \u0130lk olarak eudaimonist erdem ahlak\u0131na de\u011finen hocam\u0131z, Aristoteles\u2019in eudaimonia kavram\u0131n\u0131n \u201cs\u0131radan mutluluk\u201dtan ziyade insan\u0131n inki\u015faf\u0131na (flourishing) i\u015faret etti\u011fini ifade etti. Bu yakla\u015f\u0131mda insan\u0131n karakterinin merkezde oldu\u011funu ve bunun bir in\u015fa s\u00fcreci olarak d\u00fc\u015f\u00fcn\u00fclebilece\u011fini belirtti. \u0130kinci olarak fail temelli erdem teorilerini ele alarak burada bireyin etkin rol\u00fcn\u00fcn \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve erdemin davran\u0131\u015fa d\u00f6n\u00fc\u015fmesinde failin aktif rol\u00fcn\u00fcn belirleyici oldu\u011funu ifade etti. \u00dc\u00e7\u00fcnc\u00fc olarak ise erdem ahlak\u0131n\u0131n ihtimam\/\u00f6zen (care) kavram\u0131 \u00fczerinden yeniden yorumlanmas\u0131n\u0131 g\u00fcndeme getirdi.<\/p>\n\n\n\n
Aristoteles\u2019in ahlak d\u00fcnyas\u0131nda kad\u0131nlar\u0131n ve k\u00f6lelerin g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fcn s\u0131n\u0131rl\u0131 olu\u015funa, ahlak\u0131n daha \u00e7ok erkek yurtta\u015flar \u00fczerinden kurulmas\u0131na dikkat \u00e7eken hocam\u0131z, bu eksikli\u011fi g\u00f6r\u00fcn\u00fcr k\u0131lmak \u00fczere 20. y\u00fczy\u0131ldan itibaren kad\u0131n d\u00fc\u015f\u00fcn\u00fcrlerin \u00f6zen kavram\u0131n\u0131 \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131n\u0131 belirtti.<\/p>\n\n\n\n
Hadi hocam\u0131z, erdem ahlak\u0131na y\u00f6neltilen temel ele\u015ftirileri de sistematik bi\u00e7imde ele ald\u0131. \u0130lk olarak erdem ahlak\u0131n\u0131n bireycili\u011fi fazla \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131, oysa bireyin bir ili\u015fkiler manzumesinin \u00fcr\u00fcn\u00fc oldu\u011fu itiraz\u0131n\u0131 aktard\u0131. \u0130kinci olarak erdem ahlak\u0131n\u0131n yer yer mu\u011flak bulundu\u011funu, \u00e7\u00fcnk\u00fc faydac\u0131 ahlak\u0131n ya da Kant\u00e7\u0131 \u00f6dev ahlak\u0131n\u0131n yap\u0131lmas\u0131 gerekenlere dair daha bariz form\u00fcller teklif etmesine kar\u015f\u0131l\u0131k erdem ahlak\u0131n\u0131n spesifik durumlara dair do\u011frudan bir yol haritas\u0131 vermedi\u011finin ele\u015ftirildi\u011fini ifade etti. \u00dc\u00e7\u00fcnc\u00fc olarak ise, ba\u011flam ve ili\u015fkiler a\u011f\u0131 hesaba kat\u0131lmadan in\u015fa edilmeye \u00e7al\u0131\u015f\u0131lan \u201cerdemli birey\u201d idealinin problemli bir soyutlamaya d\u00f6n\u00fc\u015febilece\u011finin ele\u015ftirilere konu oldu\u011funu belirtti.<\/p>\n\n\n\n
\u00c7a\u011fda\u015f erdem ahlak\u0131 tart\u0131\u015fmalar\u0131nda \u00f6ne \u00e7\u0131kan di\u011fer iki \u00f6nemli ismin, Bernard Williams (1929-2003) ve Alasdair MacIntyre (1929-2025) oldu\u011funa i\u015faret edildi. Hocam\u0131z, ilk ku\u015fak erdem ahlak\u0131 teorisyenlerinin belirgin \u00f6zelli\u011finin ele\u015ftirel tutumlar\u0131 oldu\u011funu, zira yeni bir ahlak teorisi teklifinin, mevcut teorilerin zorland\u0131\u011f\u0131 ve kar\u015f\u0131layamad\u0131\u011f\u0131 alanlar\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lan bir ele\u015ftiri zemini gerektirdi\u011fini belirtti. Bu \u00e7er\u00e7evede kuralc\u0131 ahlak teorilerine (faydac\u0131 ahlak ve \u00f6dev ahlak\u0131na) erdem ahlak\u00e7\u0131lar\u0131 taraf\u0131ndan y\u00f6neltilen ba\u015fl\u0131ca ele\u015ftirileri \u015f\u00f6yle s\u0131ralad\u0131:
(i)Kant\u00e7\u0131 ahlaktaki \u201czorunluluk\/\u00f6dev\u201d vurgusunun a\u015f\u0131r\u0131 merkez\u00eele\u015ftirilmesi ve ahlaki hayat\u0131 zorunlu olarak \u201cmeli\u2013mal\u0131\u201dlar \u00fczerine indirgemesi
(ii)Ahlaki de\u011ferleri, zorunlu eylemler ard\u0131ndan devreye giren takdir-\u00f6d\u00fcl mekanizmalar\u0131na ba\u011flama e\u011filimi
(iii)\u00d6zellikle Anscombe\u2019un vurgulad\u0131\u011f\u0131 bi\u00e7imiyle duygular\u0131 ve psikolojiyi d\u0131\u015flamalar\u0131
(iv)Ahlaki karar s\u00fcre\u00e7lerini algoritmikle\u015ftirerek bireyi makinele\u015ftirmesi ve b\u00f6ylece bireyin karar alma salahiyetini geri plana itmesi
(v)\u0130stisnai durumlar\u0131 g\u00f6zetmekte zorlanmas\u0131<\/p>\n\n\n\n
Hocam\u0131z, erdem ahlak\u0131nda merkezi bir kavram olan karakterin ne anlama geldi\u011fini a\u00e7\u0131klarken birka\u00e7 noktay\u0131 \u00f6ne \u00e7\u0131kard\u0131. Karakterin \u201chal\/ahv\u00e2l\u201d diye ifade edilebilecek bi\u00e7imde zihinsel, duygusal ve davran\u0131\u015fsal tutumlar\u0131n toplam\u0131 oldu\u011funu, karakter ile davran\u0131\u015f aras\u0131nda s\u0131k\u0131 bir ili\u015fki bulundu\u011funu belirtti. Bu ba\u011flamda haz\u0131rbulunu\u015fluk (disposition) kavram\u0131n\u0131, belirli durumlarda belirli tutumlar\u0131 tak\u0131nmaya y\u00f6nelik varolu\u015fsal e\u011filim olarak tan\u0131mlad\u0131. Erdemlerin hem sabit hem de s\u00fcre\u011fen y\u00f6nleri oldu\u011funu, erdemli sayd\u0131\u011f\u0131m\u0131z ki\u015filerin bu tutarl\u0131l\u0131\u011f\u0131 ilkesel bi\u00e7imde ta\u015f\u0131d\u0131klar\u0131n\u0131 ifade etti. Karakterin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n ise zamana yay\u0131lan bir inki\u015faf s\u00fcreci gerektirdi\u011fini, bu sebeple \u00e7ocuklar\u0131n \u201cerdemli\u201d olu\u015fundan s\u00f6z etmenin pek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 belirtti. Erdemli olabilmek i\u00e7in rol modellerinin \u00f6nemine de\u011finen Hocam\u0131z, M\u00fcsl\u00fcmanlar i\u00e7in Hz. Peygamber\u2019in bu ba\u011flamdaki merkezi yerini hat\u0131rlatt\u0131. Ayr\u0131ca erdemli olmay\u0131 dert edinmenin ve erdemli nesiller yeti\u015ftirmede e\u011fitimin belirleyici rol oynad\u0131\u011f\u0131n\u0131 vurgulad\u0131. Bu \u00e7er\u00e7evede erdemli bir davran\u0131\u015f\u0131n, ki\u015finin se\u00e7imine ba\u011fl\u0131 olmas\u0131 gerekti\u011fini, erdem ahlak\u0131n\u0131n ahlaki otonomlu\u011fa imk\u00e2n tan\u0131yan ve onu g\u00fc\u00e7lendiren bir yakla\u015f\u0131m sundu\u011funu ifade etti.<\/p>\n\n\n\n
Dersin son b\u00f6l\u00fcm\u00fcnde Hocam\u0131z, s\u0131n\u0131f i\u00e7erisinde izledi\u011fimiz bir film sahnesi \u00fczerinden erdem ahlak\u0131, faydac\u0131 ahlak ve \u00f6dev ahlak\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde ele alarak sahnedeki eylemin hangi ahlak teorisine daha yak\u0131n oldu\u011funu tart\u0131\u015fmaya a\u00e7t\u0131. Hocam\u0131z, \u00f6n\u00fcm\u00fczdeki hafta erdem ahlak\u0131n\u0131 konu edinen Kur\u2019an-\u0131 Kerim ayetleri \u00fczerinden derse devam edece\u011fimizi belirterek dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, erdem ahlak\u0131n\u0131n ne oldu\u011fu, \u00e7a\u011fda\u015f felsefede neden ve nas\u0131l yeniden canland\u0131\u011f\u0131 ve faydac\u0131 ahlak ile \u00f6dev ahlak\u0131na k\u0131yasla hangi sorular\u0131 merkeze ald\u0131\u011f\u0131 konular\u0131 \u00fczerinde durdu. Hocam\u0131z, 18. ve 19. y\u00fczy\u0131llarda faydac\u0131 ahlak\u0131n ve \u00f6dev ahlak\u0131n\u0131n daha bask\u0131n teoriler olarak \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k 20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren erdem … <\/p>\n