Prof. Dr. \u00dclfet G\u00f6rg\u00fcl\u00fc, 5. M\u00e2ver\u00e2\u00fcnnehir Seminerleri kapsam\u0131nda \u201c\u0130slam\u2019\u0131n Beden Anlay\u0131\u015f\u0131 – Bedenin Sahibi Kim?\u201d ba\u015fl\u0131kl\u0131 bir ders vermi\u015ftir.
Bu derste, \u0130slam\u2019daki insan ve beden tasavvuru ele al\u0131nm\u0131\u015f ve modern t\u0131pta ya\u015fanan geli\u015fmelerle ili\u015fkilendirilerek konu f\u0131khi a\u00e7\u0131dan de\u011ferlendirilmi\u015ftir.
Konu\u015fmas\u0131na \u201c\u0130nsan nedir?\u201d ve \u201c\u0130nsan kimdir?\u201d sorular\u0131yla ba\u015flayan \u00dclfet G\u00f6rg\u00fcl\u00fc Hocam\u0131z, bu iki soru etraf\u0131nda \u00f6\u011frencileri \u00f6nce insan\u0131n mahiyeti, ard\u0131ndan da insan\u0131n ferdi kimli\u011fi \u00fczerinde d\u00fc\u015f\u00fcnmeye y\u00f6neltmi\u015ftir. \u201c\u0130nsan nedir?\u201d sorusu biyolojik, felsefi, antropolojik ve sosyolojik a\u00e7\u0131lardan de\u011ferlendirilirken; \u201c\u0130nsan kimdir?\u201d sorusunun teoloji ve ahlak felsefesi ba\u011flam\u0131nda ele al\u0131nd\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, insan\u0131 do\u011fru anlamak i\u00e7in her iki sorunun birlikte sorulmas\u0131n\u0131n \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. \u0130nsan\u0131n \u201cBen kimim?” sorusunu sormas\u0131n\u0131n da \u00f6z\u00fcnde kendini tan\u0131ma, varolu\u015funu anlamland\u0131rma ve yarat\u0131l\u0131\u015f gayesini idrak etme \u00e7abas\u0131n\u0131n bir yans\u0131mas\u0131 oldu\u011fu \u00fczerinde durmu\u015ftur. Bunun yan\u0131nda tarih boyunca insana ili\u015fkin farkl\u0131 tan\u0131mlar\u0131n yap\u0131ld\u0131\u011f\u0131na de\u011finmi\u015f; \u00f6rne\u011fin insan\u0131n, \u201cak\u0131l, irade, h\u00fcrriyet sahibi bir varl\u0131k\u201d olma \u00f6zelli\u011fi \u00fczerinden de tarif edildi\u011fini belirtmi\u015ftir. Bu \u00e7er\u00e7evede Ren\u00e9 Descartes\u2019\u0131n d\u00fcalist yakla\u015f\u0131m\u0131na temas ederek insan\u0131 ruh ve beden \u015feklinde iki ayr\u0131 unsur \u00fczerinden ele al\u0131nd\u0131\u011f\u0131n\u0131, bu ayr\u0131m sonucunda ruhun dinin, bedenin ise bilimin alan\u0131na b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. B\u00f6ylece beden, bilim ve teknolojinin m\u00fcdahalesine a\u00e7\u0131k, \u00fczerinde s\u0131n\u0131rs\u0131z bi\u00e7imde tasarrufta bulunulabilecek bir nesneye indirgenme riskiyle kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
G\u00f6rg\u00fcl\u00fc, ard\u0131ndan \u201cBeden nedir?\u201d ve \u201cBedenin sahibi kimdir?\u201d sorular\u0131n\u0131 ele alm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede bedenin fiziki yap\u0131s\u0131, rengi ve k\u00fctlesi gibi maddi \u00f6zellikleri \u00fczerinden ya da \u0131rk ve cinsiyet gibi kimlik unsurlar\u0131 ba\u011flam\u0131nda tan\u0131mlanabilece\u011fini ancak beden alg\u0131s\u0131n\u0131n \u015fekillenmesinde din\u00ee inan\u00e7lar\u0131n ve k\u00fclt\u00fcrel kodlar\u0131n belirleyici oldu\u011funu vurgulam\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede \u201cemanet beden\u201d ve \u201cm\u00fclk beden\u201d olmak \u00fczere iki farkl\u0131 beden anlay\u0131\u015f\u0131 \u00fczerinde durmu\u015ftur. Din\u00ee d\u00fc\u015f\u00fcncede \u00f6ne \u00e7\u0131kan emanet beden anlay\u0131\u015f\u0131na kar\u015f\u0131l\u0131k, modern d\u00f6nemde bedenin ki\u015finin m\u00fclkiyetinde bulundu\u011funu savunan m\u00fclk beden anlay\u0131\u015f\u0131n\u0131n geli\u015fti\u011fini belirtmi\u015ftir. John Locke\u2019un insan\u0131n kendi bedeni \u00fczerindeki m\u00fclkiyetine ili\u015fkin yakla\u015f\u0131m\u0131na at\u0131fta bulunarak, bu anlay\u0131\u015f\u0131n zamanla bedeni, \u00fczerinde s\u0131n\u0131rs\u0131z tasarrufta bulunulabilen ve t\u00fcketim nesnesine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilen bir varl\u0131k olarak g\u00f6rme riskini ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re ki\u015fi, bedeninin yaln\u0131zca kendisine ait oldu\u011funu ileri s\u00fcrerek onun \u00fczerinde her t\u00fcrl\u00fc tasarrufta bulunma hakk\u0131n\u0131 kendisinde g\u00f6rebilmektedir.
Hocam\u0131z ise bedenin ruhtan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini, insan\u0131n yaln\u0131zca ruh veya yaln\u0131zca bedenden ibaret olmad\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Ruhun d\u00fcnya hayat\u0131nda beden arac\u0131l\u0131\u011f\u0131yla varl\u0131k g\u00f6sterdi\u011fini belirterek insan\u0131n ruh ve beden b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7erisinde de\u011ferlendirilmesi gerekti\u011fini ifade etmi\u015ftir.<\/p>\n\n\n\n
Son bir as\u0131rda, insanl\u0131k tarihinin \u00f6nceki d\u00f6nemleriyle k\u0131yaslanamayacak \u00f6l\u00e7\u00fcde h\u0131zl\u0131 ve kapsaml\u0131 de\u011fi\u015fimlerin ya\u015fand\u0131\u011f\u0131n\u0131 belirten G\u00f6rg\u00fcl\u00fc hocam\u0131z, yeni teknolojilerin, kavramlar\u0131n, terimlerin ve hastal\u0131klar\u0131n insan hayat\u0131na d\u00e2hil oldu\u011funu vurgulam\u0131\u015f, bu h\u0131zl\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fc a\u00e7\u0131klamak \u00fczere Zygmunt Bauman\u2019\u0131n Ak\u0131\u015fkan Hayat adl\u0131 eserine at\u0131fta bulunmu\u015ftur. S\u00f6z konusu de\u011fi\u015fimler, insanl\u0131k a\u00e7\u0131s\u0131ndan birer ilerleme ve geli\u015fme olarak de\u011ferlendirilebilse de ayn\u0131 zamanda etik, hukuki ve din\u00ee nitelikte pek \u00e7ok yeni tart\u0131\u015fma alan\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131na ve daha \u00f6nce tecr\u00fcbe edilmeyen g\u00fcncel meselelere y\u00f6nelik yeni \u00e7\u00f6z\u00fcmler geli\u015ftirilmesi ihtiyac\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Ayr\u0131ca bu s\u00fcre\u00e7 insanlar\u0131n ilgi ve y\u00f6nelimlerinde de \u00f6nemli bir d\u00f6n\u00fc\u015f\u00fcme sebep olmu\u015f, \u00f6rne\u011fin imaja ve d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015fe ge\u00e7mi\u015fe k\u0131yasla \u00e7ok daha fazla \u00f6nem atfedilmeye ba\u015flanm\u0131\u015ft\u0131r. G\u00f6steri\u015f ve g\u00f6r\u00fcn\u00fcrl\u00fck gibi zahir\u00ee unsurlara yat\u0131r\u0131m yap\u0131l\u0131rken insan\u0131n manevi ve metafizik boyutu giderek ihmal edilir h\u00e2le gelmi\u015ftir. Bu ba\u011flamda \u201cg\u00fczellik\u201d anlay\u0131\u015f\u0131 da \u00f6nemli bir anlam de\u011fi\u015fimine u\u011fram\u0131\u015f, ge\u00e7mi\u015fte \u201cg\u00fczel insan\u201d denildi\u011finde anlat\u0131lmak istenen \u00f6zelliklerle g\u00fcn\u00fcm\u00fczde bu ifadenin ta\u015f\u0131d\u0131\u011f\u0131 anlam neredeyse k\u00f6kten farkl\u0131la\u015fm\u0131\u015ft\u0131r. Estetik teknolojilerinin geli\u015fmesine paralel olarak kendi bedenleriyle adeta kavgal\u0131 olan, ka\u015f\u0131ndan, g\u00f6z\u00fcnden, ten renginden, k\u0131sacas\u0131 do\u011fal g\u00f6r\u00fcn\u00fcm\u00fcnden memnuniyet duymayanlar\u0131n say\u0131s\u0131 giderek artm\u0131\u015ft\u0131r. Devam\u0131nda hocam\u0131z, teknolojik geli\u015fmelerin t\u0131p alan\u0131nda yol a\u00e7t\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcmleri Nancy Scheper-Hughes\u2019un \u201cThe Ends of the Body\u201d ba\u015fl\u0131kl\u0131 makalesine at\u0131fla ele alm\u0131\u015ft\u0131r. Scheper-Hughes bu \u00e7al\u0131\u015fmas\u0131nda, modern t\u0131p ile kapitalist piyasa ili\u015fkilerinin insan bedenini par\u00e7alar\u0131na ayr\u0131labilen ve ekonomik de\u011fere d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilen bir metaya indirgeme tehlikesine dikkat \u00e7ekmektedir. \u00d6zellikle yoksul kesimlerin, varl\u0131kl\u0131 insanlar\u0131n ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layan birer \u201corgan deposu\u201d olarak g\u00f6r\u00fclmesi riskini tart\u0131\u015fmaktad\u0131r.<\/p>\n\n\n\n
G\u00f6rg\u00fcl\u00fc Hocam\u0131z\u0131n vurgulad\u0131\u011f\u0131 bir di\u011fer husus, teknoloji, dijitalle\u015fme ve yapay zek\u00e2 \u00e7a\u011f\u0131nda bedenin giderek bir m\u00fchendislik nesnesine d\u00f6n\u00fc\u015fmesidir. Bu geli\u015fme, \u201cM\u00fcdahalenin hangi noktaya kadar sa\u011fl\u0131k ve tedavi kapsam\u0131nda de\u011ferlendirilebilece\u011fi, hangi noktadan sonra estetik veya insan\u0131 geli\u015ftirme amac\u0131 ta\u015f\u0131d\u0131\u011f\u0131\u201d ve \u201cBir m\u00fcdahalenin teknik olarak m\u00fcmk\u00fcn olmas\u0131, onun uygulanmas\u0131n\u0131 gerekli ve me\u015fru k\u0131lar m\u0131?\u201d sorular\u0131n\u0131 g\u00fcndeme getirmektedir. G\u00fcn\u00fcm\u00fczde yaln\u0131zca estetik ama\u00e7larla bedene yap\u0131lan m\u00fcdahaleler de\u011fil, insan embriyosuna y\u00f6nelik genetik m\u00fcdahaleler, cinsiyet se\u00e7imi ve \u201ctasar\u0131m bebek\u201d gibi daha karma\u015f\u0131k meseleler de ahlaki ve f\u0131khi de\u011ferlendirmeyi zorunlu hale getirmektedir. Bununla birlikte hocam\u0131z, insanl\u0131\u011f\u0131n yarar\u0131n\u0131 g\u00f6zeten veya hayati bir zorunlulu\u011fa dayanan t\u0131bbi m\u00fcdahalelerin bu uygulamalardan ayr\u0131 de\u011ferlendirilmesi gerekti\u011fini de belirtmi\u015ftir.<\/p>\n\n\n\n
Dersin ikinci k\u0131sm\u0131nda \u0130slam\u2019\u0131n insan ve beden anlay\u0131\u015f\u0131n\u0131 ele al\u0131nm\u0131\u015ft\u0131r. \u0130slam anlay\u0131\u015f\u0131nda insan yarat\u0131l\u0131\u015f\u0131 itibar\u0131yla sayg\u0131n ve m\u00fckerrem bir varl\u0131kt\u0131r. \u0130nsan tasavvurunun vahiy ekseninde \u015fekillendi\u011fini vurgulayan G\u00f6rg\u00fcl\u00fc hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de insan\u0131n hem \u201cbe\u015feriyet\u201d hem de \u201c\u00e2demiyet\u201d y\u00f6n\u00fcyle tan\u0131t\u0131ld\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. \u0130nsan\u0131n su ve topraktan yarat\u0131lmas\u0131, nutfe ve et par\u00e7as\u0131 gibi biyolojik geli\u015fim evrelerinden s\u00f6z edilmesi onun be\u015fer\u00ee y\u00f6n\u00fcne, kendisine ilah\u00ee ruhtan \u00fcflenmesi ise manevi ve ahlaki boyutunu ifade eden \u00e2demiyet y\u00f6n\u00fcne i\u015faret etmektedir. \u0130nsan\u0131n bu iki y\u00f6n\u00fcyle bir b\u00fct\u00fcn olarak de\u011ferlendirilmesi, de\u011ferinin yaln\u0131zca biyolojik varl\u0131\u011f\u0131ndan kaynaklanmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. \u0130nsana tan\u0131nan bu sayg\u0131nl\u0131k, ahlaki d\u00fczlemde ker\u00e2met, hukuki d\u00fczlemde ise hurmet ve dokunulmazl\u0131k olarak kar\u015f\u0131l\u0131k bulmaktad\u0131r. \u0130sr\u00e2 Suresi\u2019nin 70. ayetinde insano\u011flunun \u015ferefli k\u0131l\u0131nd\u0131\u011f\u0131n\u0131n bildirilmesi de insan\u0131n de\u011ferini Yarat\u0131c\u0131\u2019dan ald\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Bu de\u011fer ki\u015finin \u015fahsiyeti yan\u0131nda bedenini, organlar\u0131n\u0131 ve genetik yap\u0131s\u0131n\u0131 da kapsamaktad\u0131r. \u0130slam\u2019da insan\u0131n par\u00e7ac\u0131 de\u011fil, b\u00fct\u00fcnc\u00fcl bir yakla\u015f\u0131mla de\u011ferlendirildi\u011fini belirten hocam\u0131z, Serahs\u00ee\u2019nin \u201c\u0130nsan\u0131n bedeni ve organlar\u0131 kendisi h\u00fckm\u00fcnde olup ayn\u0131 \u015fekilde sayg\u0131nd\u0131r\u201d s\u00f6z\u00fcn\u00fcn, beden ve organlar\u0131n da insan\u0131n sahip oldu\u011fu dokunulmazl\u0131k kapsam\u0131nda bulundu\u011funu g\u00f6sterdi\u011fini ifade etmi\u015ftir. Bu dokunulmazl\u0131k, embriyo ve fet\u00fcs d\u00f6nemlerinden ba\u015flayarak hayat\u0131n b\u00fct\u00fcn evrelerini, hatta \u00f6l\u00fcm sonras\u0131n\u0131 da kapsamaktad\u0131r. Cenazenin y\u0131kanmas\u0131, kefenlenmesi ve usul\u00fcnce defnedilmesi bunun bir g\u00f6stergesidir. Bedenin dokunulmazl\u0131\u011f\u0131 \u201ccan\u0131n korunmas\u0131\u201d ilkesinin bir gere\u011fidir. \u201cBedeninin senin \u00fczerinde hakk\u0131 vard\u0131r\u201d (Buh\u00e2r\u00ee, \u201cSavm\u201d, 51) hadisi de ki\u015finin bedeni \u00fczerindeki tasarrufunun s\u0131n\u0131rs\u0131z olmad\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Bu nedenle beden b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozan, insan\u0131 de\u011fersizle\u015ftiren veya bedeni bir metaya d\u00f6n\u00fc\u015ft\u00fcren m\u00fcdahaleler me\u015fru kabul edilmemi\u015f; k\u0131s\u0131rla\u015ft\u0131rma, m\u00fcsle, organlar\u0131n sat\u0131ma konu edilmesi gibi uygulamalara cevaz verilmemi\u015ftir. \u00dclfet G\u00f6rg\u00fcl\u00fc hocam\u0131z bu noktada, t\u0131bbi veya estetik m\u00fcdahalelerin insan\u0131 iyile\u015ftirme ve koruma amac\u0131ndan uzakla\u015farak bedeni de\u011fersizle\u015ftiren uygulamalara d\u00f6n\u00fc\u015fmemesi gerekti\u011fini vurgulam\u0131\u015ft\u0131r. B\u00f6ylece \u0130slam\u2019\u0131n beden anlay\u0131\u015f\u0131, insan bedenini \u00fczerinde s\u0131n\u0131rs\u0131z tasarrufta bulunulabilecek bir m\u00fclk olarak de\u011fil, korunmas\u0131 ve kendisine sayg\u0131 g\u00f6sterilmesi gereken bir emanet olarak de\u011ferlendirmektedir.<\/p>\n\n\n\n
Hocam\u0131z ard\u0131ndan, maslahat \u00f6\u011fretisi ve bedene m\u00fcdahale konusuna de\u011finmi\u015ftir. \u00d6zetle ifade etmek gerekirse; maslahat ilkesi faydan\u0131n sa\u011flanmas\u0131 ve zarar\u0131n giderilmesini esas almakla birlikte, Bat\u0131\u2019n\u0131n hazc\u0131 ve d\u00fcnyevi zevkleri merkeze alan fayda anlay\u0131\u015f\u0131ndan farkl\u0131d\u0131r. \u0130slam\u2019da gerek bireysel gerek toplumsal yararlar d\u00fcnyevi ve uhrevi bir boyutta ele al\u0131nm\u0131\u015ft\u0131r. Hocam\u0131z burada, Gazz\u00e2l\u00ee\u2019nin maslahatla mak\u00e2s\u0131d\u00fc\u2019\u015f-\u015fer\u00eean\u0131n korunmas\u0131n\u0131 kastetti\u011fine dikkat \u00e7ekerek h\u00fckme kaynak olabilmesi i\u00e7in maslahat\u0131n zaruri\/vazge\u00e7ilmez, kati\/kesin ve k\u00fclli\/genel olmas\u0131 \u015fartlar\u0131n\u0131 arad\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Ayr\u0131ca son d\u00f6nemde maslahat \u00e7al\u0131\u015fmalar\u0131yla bilinen \u0130bn \u00c2\u015f\u00fbr\u2019a g\u00f6re kesinli\u011fin ge\u00e7erlili\u011fi a\u00e7\u0131s\u0131ndan maslahat\u0131n kat\u2019i, zann\u00ee ve vehm\u00ee olarak taksim edildi\u011fini ifade etmi\u015ftir. Bu \u00e7er\u00e7eveden bak\u0131ld\u0131\u011f\u0131nda d\u00f6vme, k\u00fcrtaj, tercihe ba\u011fl\u0131 estetik m\u00fcdahaleler, cinsiyet de\u011fi\u015ftirme ve \u00f6tanazi gibi uygulamalar\u0131n \u0130slam hukukunda cevaz verilmeyen m\u00fcdahaleler aras\u0131nda yer ald\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Ancak anormal olan\u0131 normal haline getirme, a\u00e7\u0131k ve kesin bir yarar\u0131n elde edilmesi veya bir zarar\u0131n engellenmesi amac\u0131yla yap\u0131lan t\u0131bbi m\u00fcdahalelerin me\u015fru g\u00f6r\u00fclebilece\u011fini bildirmi\u015ftir. Hakk\u0131nda nakli ya da akli kesin bir delil bulunmayan bedene y\u00f6nelik m\u00fcdahalelerde insan haysiyetine sayg\u0131, maslahat-mefsedet dengesi, mahremiyet ilkesi gibi bile\u015fenlerin g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131 gerekti\u011fini vurgulayarak dersini tamamlam\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
Prof. Dr. \u00dclfet G\u00f6rg\u00fcl\u00fc, 5. M\u00e2ver\u00e2\u00fcnnehir Seminerleri kapsam\u0131nda \u201c\u0130slam\u2019\u0131n Beden Anlay\u0131\u015f\u0131 – Bedenin Sahibi Kim?\u201d ba\u015fl\u0131kl\u0131 bir ders vermi\u015ftir.Bu derste, \u0130slam\u2019daki insan ve beden tasavvuru ele al\u0131nm\u0131\u015f ve modern t\u0131pta ya\u015fanan geli\u015fmelerle ili\u015fkilendirilerek konu f\u0131khi a\u00e7\u0131dan de\u011ferlendirilmi\u015ftir.Konu\u015fmas\u0131na \u201c\u0130nsan nedir?\u201d ve \u201c\u0130nsan kimdir?\u201d sorular\u0131yla ba\u015flayan \u00dclfet G\u00f6rg\u00fcl\u00fc Hocam\u0131z, bu iki soru etraf\u0131nda \u00f6\u011frencileri \u00f6nce insan\u0131n mahiyeti, … <\/p>\n