Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki dersinde, Taha Abdurrahman\u2019\u0131n Bu\u2019su\u2019d-Dehr\u00e2niyye ve \u015eur\u00fbdu M\u00e2 Ba\u2018de\u2019d-Dehr\u00e2niyye eserleri \u00fczerinden, d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndan yank\u0131lanan \u201ckaranl\u0131k adan\u0131n\u201d bize neyi anlatt\u0131\u011f\u0131 \u00fczerinde durdu.<\/p>\n\n\n\n
Bu kadar vah\u015fete vicdanlar\u0131n\u0131 ve f\u0131tratlar\u0131n\u0131 nas\u0131l ikna ettiler? Bu \u00e7ocuk d\u00fc\u015fmanl\u0131\u011f\u0131 nereden geliyor? sorular\u0131n\u0131 t\u00fcm vicdan sahiplerinin sordu\u011fu g\u00fcnlerde ya\u015fad\u0131\u011f\u0131m\u0131z ifade edilerek bu ak\u0131l almazl\u0131\u011fa cevaplar arand\u0131. \u00d6zellikle Taha Abdurrahman\u2019\u0131n meseleyi yaln\u0131zca \u201cahlak\u0131n zay\u0131flamas\u0131\u201d de\u011fil, ahlak\u0131 m\u00fcmk\u00fcn k\u0131lan temellerin y\u0131k\u0131lmas\u0131 olarak g\u00f6rmesi de\u011ferlendirildi. Ona g\u00f6re modern insan, ahlaks\u0131zl\u0131\u011f\u0131 yaln\u0131zca i\u015flemekle kalmam\u0131\u015f; onu d\u00fc\u015f\u00fcnsel olarak temellendirmeye de \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. B\u00f6ylece ortaya \u201cahlaks\u0131zl\u0131\u011f\u0131n felsefesi\u201d \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Taha Abdurrahman, Bu\u2019su\u2019d-Dehr\u00e2niye eserinde ahlak\u0131n din\u00ee ve metafizik k\u00f6klerinden kopar\u0131ld\u0131\u011f\u0131nda normatif ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131 kaybetti\u011fini, insan\u0131n arzu, g\u00fc\u00e7 ve haz ekseninde yeni bir de\u011fer sistemi kurdu\u011funu s\u00f6yler. Ona g\u00f6re sek\u00fcler ahlak, insan\u0131 \u00f6zg\u00fcrle\u015ftirmek yerine onu nefsin ve g\u00fcc\u00fcn tahakk\u00fcm\u00fcne a\u00e7\u0131k hale getirmi\u015ftir. Bu nedenle modern d\u00fcnyada k\u00f6t\u00fcl\u00fck yaln\u0131zca pratik bir sorun de\u011fil, ayn\u0131 zamanda felsefi olarak me\u015frula\u015ft\u0131r\u0131lm\u0131\u015f bir durum haline gelmi\u015ftir.<\/p>\n\n\n\n
\u015eur\u00fbdu M\u00e2 Ba\u2018de\u2019d-Dehr\u00e2niyye eserinde ise Abdurrahman, post-sek\u00fcler \u00e7a\u011fda ortaya \u00e7\u0131kan ahlaki savrulmay\u0131 analiz eder ve bu savrulman\u0131n d\u00fc\u015f\u00fcnsel haritas\u0131n\u0131 \u00e7izer. Ona g\u00f6re modern d\u00fc\u015f\u00fcncenin baz\u0131 kurucu fig\u00fcrleri, fark\u0131nda olarak ya da olmayarak, ahlak\u0131 a\u015fk\u0131n bir ilke olmaktan \u00e7\u0131kar\u0131p g\u00fc\u00e7, arzu ve haz merkezli bir anlay\u0131\u015fa indirgemi\u015ftir. Bu ba\u011flamda be\u015f isim \u00f6ne \u00e7\u0131kar: Nietzsche, Freud, Bataille, Lacan ve Marquis de Sade.<\/p>\n\n\n\n
Nietzsche: Freud: Georges Bataille: Jacques Lacan: Marquis de Sade: Bu ba\u011flamda modern \u00e7a\u011f\u0131n en b\u00fcy\u00fck krizi, teknolojik ya da siyasi de\u011fil, ahlaki referans krizidir. Ahlak, vahiy ve sorumluluk bilincinden kopar\u0131ld\u0131\u011f\u0131nda, insan kendisini s\u0131n\u0131rlayan bir \u00f6l\u00e7\u00fcy\u00fc de kaybeder. Bu nedenle modern k\u00f6t\u00fcl\u00fck, yaln\u0131zca bireysel sapma de\u011fil, d\u00fc\u015f\u00fcnsel olarak \u00fcretilmi\u015f bir me\u015fruiyet zemininin sonucudur. Abdurrahman\u2019a g\u00f6re ahlak, insan\u0131n yapt\u0131\u011f\u0131 bir s\u00f6zle\u015fme de\u011fil; insan\u0131n kendisini bor\u00e7lu hissetti\u011fi bir emanettir. Bu \u00e7er\u00e7evede, \u00e7a\u011f\u0131m\u0131zda ya\u015fanan b\u00fcy\u00fck insanl\u0131k krizleri yaln\u0131zca siyasi ya da toplumsal olaylar olarak de\u011fil, ahlaki d\u00fc\u015f\u00fcncenin ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm\u00fcn sonu\u00e7lar\u0131 olarak da okunmal\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki dersinde, Taha Abdurrahman\u2019\u0131n Bu\u2019su\u2019d-Dehr\u00e2niyye ve \u015eur\u00fbdu M\u00e2 Ba\u2018de\u2019d-Dehr\u00e2niyye eserleri \u00fczerinden, d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndan yank\u0131lanan \u201ckaranl\u0131k adan\u0131n\u201d bize neyi anlatt\u0131\u011f\u0131 \u00fczerinde durdu. Bu kadar vah\u015fete vicdanlar\u0131n\u0131 ve f\u0131tratlar\u0131n\u0131 nas\u0131l ikna ettiler? Bu \u00e7ocuk d\u00fc\u015fmanl\u0131\u011f\u0131 nereden geliyor? sorular\u0131n\u0131 t\u00fcm vicdan sahiplerinin sordu\u011fu g\u00fcnlerde ya\u015fad\u0131\u011f\u0131m\u0131z ifade edilerek bu ak\u0131l almazl\u0131\u011fa … <\/p>\n
<\/strong>Abdurrahman\u2019a g\u00f6re Nietzsche, yaln\u0131zca geleneksel ahlak\u0131n ele\u015ftirmeni de\u011fil, ahlaktan kopu\u015fun teorisyenidir. \u201cTanr\u0131 \u00f6ld\u00fc\u201d s\u00f6z\u00fc, ilah\u00ee referans\u0131n ortadan kalkmas\u0131yla birlikte ahlak\u0131n da ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131 kaybetti\u011fini ilan eder. Nietzsche\u2019nin \u201c\u00fcst\u00fcn insan\u0131\u201d, kendi de\u011ferlerini kendisi koyan insand\u0131r. Abdurrahman\u2019a g\u00f6re bu anlay\u0131\u015fta g\u00fc\u00e7, ahlak\u0131n \u00f6l\u00e7\u00fcs\u00fc haline gelir ve g\u00fc\u00e7le desteklenen eylemler me\u015fruiyet kazan\u0131r. B\u00f6ylece merhamet ve tevazu gibi de\u011ferler zay\u0131fl\u0131k olarak g\u00f6r\u00fclmeye ba\u015flan\u0131r.<\/p>\n\n\n\n
<\/strong>Freud, insan davran\u0131\u015flar\u0131n\u0131 bilin\u00e7d\u0131\u015f\u0131 d\u00fcrt\u00fclerle a\u00e7\u0131klayarak ahlak\u0131 metafizik temellerinden kopar\u0131r. Abdurrahman\u2019a g\u00f6re bu yakla\u015f\u0131m, ahlak\u0131 ruhsal bir denge mekanizmas\u0131na indirger ve onu ilah\u00ee sorumluluk fikrinden uzakla\u015ft\u0131r\u0131r. Ahlak art\u0131k hakikatle de\u011fil, psi\u015fik dengeyle ili\u015fkilidir.<\/p>\n\n\n\n
<\/strong>Abdurrahman, Bataille\u2019de ihlalin kutsalla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. Yasaklar\u0131n a\u015f\u0131lmas\u0131 yaln\u0131zca bir \u00f6zg\u00fcrle\u015fme de\u011fil, bir kutsall\u0131k haline gelir. Bataille\u2019de haz, s\u0131n\u0131rlar\u0131n ihlaliyle derinle\u015fir; \u015fiddet ve y\u0131k\u0131m, insan deneyiminin \u201cyo\u011fun\u201d bi\u00e7imleri olarak y\u00fcceltilir. Abdurrahman\u2019a g\u00f6re bu yakla\u015f\u0131m, de\u011ferleri y\u0131kmay\u0131 bir de\u011fer haline getirir.<\/p>\n\n\n\n
<\/strong>Lacan\u2019da insan, dilin ve arzunun yap\u0131sal a\u011flar\u0131 i\u00e7inde tan\u0131mlan\u0131r. Abdurrahman\u2019a g\u00f6re bu yakla\u015f\u0131m, ahlak\u0131 insan\u0131n ontolojik yap\u0131s\u0131ndan uzakla\u015ft\u0131r\u0131r ve insan\u0131 arzunun s\u00fcrekli eksikli\u011fi i\u00e7inde ya\u015fayan bir varl\u0131k olarak tasvir eder. B\u00f6ylece ahlak, varolu\u015fun merkezinden \u00e7ekilerek psikolojik ve dilsel s\u00fcre\u00e7lerin g\u00f6lgesinde kal\u0131r.<\/p>\n\n\n\n
<\/strong>Abdurrahman\u2019\u0131n analizinde De Sade, ahlaks\u0131zl\u0131\u011f\u0131n sistematik bi\u00e7imde savunuldu\u011fu en u\u00e7 noktay\u0131 temsil eder. Haz, nihai \u00f6l\u00e7\u00fc haline gelir; \u015fiddet ve su\u00e7, do\u011fan\u0131n gere\u011fi gibi sunulur. De Sade\u2019in d\u00fc\u015f\u00fcncesinde \u00f6teki insan\u0131n de\u011feri ortadan kalkar ve insan ara\u00e7salla\u015ft\u0131r\u0131l\u0131r. Bu, insan\u0131n insanl\u0131\u011f\u0131n\u0131 ink\u00e2r eden bir d\u00fc\u015f\u00fcncedir.<\/p>\n\n\n\n
Bu emanet bilinci kayboldu\u011funda, g\u00fc\u00e7 ve haz insan davran\u0131\u015f\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fc haline gelir.<\/p>\n\n\n\n