19. y\u00fczy\u0131la g\u00f6z att\u0131\u011f\u0131m\u0131zda, bir tak\u0131m yeni m\u00fcsbet ilimlerin prati\u011fe d\u00f6k\u00fclmesi yan\u0131nda, insan ve toplum meselelerine dair yeni eserlerin de \u00fcretildi\u011fi dikkat \u00e7eker. 20. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fi dahil bu d\u00f6nemi ya\u015fayan nesillerin yeti\u015fti\u011fi kurumlarda, \u00e7ok say\u0131da iddial\u0131 eser geni\u015f kabul g\u00f6r\u00fcr. Modern e\u011fitimin tezg\u00e2h\u0131ndan ge\u00e7en o eserleri vermi\u015f nesiller, 19. y\u00fczy\u0131ldan 20. y\u00fczy\u0131la uzanan zaman zarf\u0131nda b\u00fcy\u00fck de\u011fi\u015fim ve alt\u00fcst olu\u015flara \u015fahit olmu\u015f, ya\u015fad\u0131klar\u0131n\u0131 yazabilmi\u015f insanlard\u0131r; \u201cYazan adamlar\u2026\u201d<\/p>\n
Bu devreyi haz\u0131rlayan dinamikler ise, yayg\u0131n ve keskin sosyal d\u00f6n\u00fc\u015f\u00fcmleri canland\u0131ran hadiseleriyle tart\u0131\u015fmas\u0131z Frans\u0131z \u0130htilali s\u00fcrecinde belirir. Bu b\u00fcy\u00fck hadise 1789 y\u0131l\u0131nda ger\u00e7ekle\u015fmi\u015ftir; fakat Bat\u0131 d\u00fcnyas\u0131n\u0131 \u00f6yle sarsm\u0131\u015ft\u0131r ki, belliba\u015fl\u0131 b\u00fct\u00fcn sosyal dinamikleri \u00f6rselemi\u015f, tesirleri uzun y\u0131llar s\u0131n\u0131r tan\u0131mam\u0131\u015ft\u0131r.<\/p>\n
Bat\u0131l\u0131 tarih\u00e7ilerin kay\u0131ts\u0131z kalamad\u0131klar\u0131 bu uzun devrede toplumlar bamba\u015fka kavram ve d\u00fc\u015f\u00fcncelerle kar\u015f\u0131la\u015f\u0131l\u0131rken, \u00f6nceki y\u00fczy\u0131llar\u0131n k\u00f6kl\u00fc kurumlar\u0131n\u0131n n\u00fcfuz ve tesir kayb\u0131n\u0131 ifade etmekten kendilerini alamam\u0131\u015flar, bu d\u00f6nemi didik didik incelenmek durumunda kalm\u0131\u015flard\u0131r. Frans\u0131z ihtilali, Amerikan ve Rus ihtilallerini de ciddi \u00f6l\u00e7\u00fcde etkilemi\u015fti.<\/p>\n
Tepeden inme siyasi ve asker\u00ee \u00e7at\u0131\u015fmalarla birlikte, sosyal hayatta yerle\u015fik olan kurumlar zamanla \u00e7\u00f6k\u00fc\u015fe y\u00fcz tuttu\u011fundan, \u015fahit olunan bariz de\u011fi\u015fimlerin yek\u00fbnu da \u201cink\u0131l\u00e2p\u201d olarak an\u0131lmaya ba\u015flanm\u0131\u015ft\u0131. Bu s\u00fcre\u00e7te beliren Bat\u0131 men\u015feli toplum g\u00f6r\u00fc\u015fleri, yeni bir disiplin halinde (sosyoloji) kendi dilini\/yorumunu ortaya koyarken, en k\u00f6kl\u00fc e\u011fitim kurumu olan kiliseyi toplum nazar\u0131nda silikle\u015ftiren, \u201csivil toplum\u201d bilincini ifade edici kal\u0131plar\u0131yla yeni ve zengin bir literat\u00fcr olu\u015fur: Bilimsel Akademi\u2026<\/p>\n
Napolyon\u2019un 18. y\u00fczy\u0131l\u0131n sonunda harekete ge\u00e7ip 19. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fine damga vuran ordular\u0131 b\u00fct\u00fcn Avrupa\u2019y\u0131, Rusya\u2019y\u0131, hatta Kuzey Afrika\u2019y\u0131 sarsm\u0131\u015ft\u0131. Bu ordu Fransa\u2019ya d\u00f6nd\u00fc\u011f\u00fcnde, k\u0131tada uyand\u0131rd\u0131\u011f\u0131 tepki sadece d\u00f6nemin m\u00fcesseselerini yeniden d\u00fczenleme sanc\u0131s\u0131na maruz b\u0131rakmam\u0131\u015f, Frans\u0131z toplumunu da beklenmedik ke\u015fmeke\u015fler i\u00e7ine s\u00fcr\u00fcklemi\u015fti. Napolyon\u2019un Frans\u0131z \u015fovenizmini ka\u015f\u0131yan kadrolar\u0131 Fransa merkezli Avrupa hayalini ger\u00e7ekle\u015ftiremedi\u011fi gibi, takip eden y\u0131llar\u0131n Bat\u0131 toplumunu da \u00e7alkalayan yeni fikir ak\u0131mlar\u0131na kar\u015f\u0131 savunmas\u0131z b\u0131rakt\u0131.<\/p>\n
Modernizm, ilerleme teorisiyle birlikte \u201csanayi toplumu\u201d teorisini tecr\u00fcbe ederken, insan kafas\u0131 d\u00fc\u015f\u00fcnce tarz\u0131 bak\u0131m\u0131ndan tek tip e\u011fitime tabi tutulur. D\u00fcn\u00fcn hayati meseleleri, sanki bamba\u015fka bir gezegene f\u0131rlat\u0131lm\u0131\u015f, \u201cyeni d\u00f6nem\u201d insan\u0131n\u0131n da akl\u0131n\u0131 ka\u00e7\u0131rtacak \u00f6l\u00e7\u00fcde azmanla\u015fm\u0131\u015f, istidat belirten insanlar\u0131 ise toplumdan izole etmi\u015ftir. Yeni toplum d\u00fczeni zaman ve mek\u00e2n itibariyle parampar\u00e7a, ge\u00e7erli toplum tasavvuru ise kitle ileti\u015fim ve propaganda mekanizmalar\u0131n\u0131n s\u0131\u011f sular\u0131nda bo\u011fulmu\u015ftur.<\/p>\n
Bu yaz\u0131, bahsetti\u011fim d\u00f6nemde kaleme al\u0131nm\u0131\u015f, \u015fu s\u0131ralar ise T\u00fcrkiye piyasas\u0131nda dola\u015fan bir kitap vesilesiyle baz\u0131 tespitlerde bulunmak i\u00e7indi. Kitab\u0131n ad\u0131; \u0130rade Terbiyesi. M\u00fcellifi Jules Payot… Yazar, 10 Nisan 1859, Chamonix-Mont-Blanc, Fransa do\u011fumlu. E\u011fitim ve akademik kariyeri hakk\u0131nda pek malumat yok. Hakk\u0131nda \u201c\u00f6rg\u00fcn e\u011fitimde \u00f6nc\u00fc bir fig\u00fcr\u201d oldu\u011fu s\u00f6yleniyor. 1907\u2019de, Aix-en Provence\u2019da bulunan Aix-Mrseille \u00dcniversitesi\u2019ne rekt\u00f6r olarak atanm\u0131\u015f. \u0130lk olarak 1909\u2019da bas\u0131lan, y\u0131llar i\u00e7inde bir\u00e7ok dile \u00e7evrilen Education de la Volonte (\u0130rade Terbiyesi), en me\u015fhur kitab\u0131. Payot\u2019nun \u00f6l\u00fcm tarihi 1939; Aix-en-Provence, Fransa.<\/p>\n
\u0130rade Terbiyesi, T\u00fcrk\u00e7e\u2019ye ilk olarak 1932 y\u0131l\u0131nda m\u00fctercim M\u00fcnir Ra\u015fit taraf\u0131ndan, Kanaat Kitabevi b\u00fcnyesinde kazand\u0131r\u0131lm\u0131\u015f. Kitap hakk\u0131nda iki \u00f6nde gelen isim referans g\u00f6steriliyor. Bu isimlerden biri, \u0130rade Terbiyesi\u2019nin m\u00fcellifi ile hemen hemen ayn\u0131 d\u00f6nemde ya\u015fayan, Paris Edebiyat Fak\u00fcltesi felsefe b\u00f6l\u00fcm\u00fc ve Paris Siyasi \u0130limler Merkezi\u2019nde e\u011fitimini tamamlayan Prof. Dr. Ali Fuat Ba\u015fgil\u2026 Gen\u00e7lerle Ba\u015fba\u015fa adl\u0131 me\u015fhur kitab\u0131nda \u015f\u00f6yle diyor Ba\u015fgil;<\/p>\n
\u201cM\u00f6sy\u00f6 Girard bize bir kitap tavsiye etti ve mutlaka okumam\u0131z\u0131 s\u00f6yledi. Bu, Aix-Marseille \u00dcniversitesi rekt\u00f6r\u00fc Jules Payot\u2019un \u201c\u0130rade Terbiyesi\u201d adl\u0131 kitab\u0131 idi. Ertesi g\u00fcn \u015fehre inerek kitab\u0131 ald\u0131m, ihtiyar bir me\u015fenin dibine oturarak \u201c\u0130rade Terbiyesi\u201dni okumaya koyuldum. Okuduk\u00e7a i\u00e7imde tahass\u00fcr ve nedametle kar\u0131\u015f\u0131k m\u00fcphem bir ac\u0131 duymaya ba\u015flad\u0131m. Kendi kendime, ah bu kitap on sekiz yirmi ya\u015flar\u0131mdayken elime ge\u00e7meliydi diyor ve gecikti\u011fim i\u00e7in \u00fcz\u00fcl\u00fcyordum.\u201d<\/p>\n
\u0130kinci referans isim ise merhum Cemil Meri\u00e7. Hatay ilimiz hen\u00fcz Frans\u0131z idaresinde iken Frans\u0131z e\u011fitim sistemi uygulayan Antakya Sultanisi\u2019nde okuyan Meri\u00e7, Payot\u2019nun kitab\u0131 hakk\u0131nda, \u201cDisiplin i\u00e7inde \u00e7al\u0131\u015fmay\u0131 bu kitaptan \u00f6\u011frendim.\u201d demi\u015f.<\/p>\n
Payot\u2019nun kitab\u0131n\u0131n Bat\u0131 toplumunu saran Sanayi Devrimi\u2019nin tam ortas\u0131nda yaz\u0131ld\u0131\u011f\u0131n\u0131 hat\u0131rlatmakta fayda var. Bu ger\u00e7ek o kadar hassas bir noktaya, s\u00f6z konusu kitab\u0131 haz\u0131rlayan edit\u00f6r\u00fcn takdiminde de, m\u00fcellifin eserinde de, ilgin\u00e7tir ki, temas edilmemektedir.<\/p>\n
<\/p>\n
Sanayi Devrimi ve \u00c7al\u0131\u015fma<\/strong><\/p>\n \u00a0<\/strong><\/p>\n D\u00f6nem, geleneksel ve k\u00fclt\u00fcrel anlamda da insan\u0131 \u015fok eden, dev bacalar\u0131n\u0131n dibinde onu c\u00fccele\u015ftiren fabrikalar devrinin geldi\u011fini ilan etmektedir. Nitekim g\u00f6\u011fe kafa tutan baca sembol\u00fcn\u00fcn insan ufkunu sarmaya ba\u015flad\u0131\u011f\u0131 bu d\u00f6nemde, g\u00fcn\u00fcn belli saatlerinde i\u015f ve \u00fcretim temposuna sokulan fabrika insan\u0131, zaman mefhumunu \u201c24 saat\u201de indirgeyen \u00e7ark i\u00e7inde kendini bulur. Durkheim\u2019\u0131n \u201corganik toplum-mekanik toplum\u201d teorisinin okul s\u0131ralar\u0131nda ba\u015fk\u00f6\u015feye oturtuldu\u011fu bu d\u00f6nemde, modern akademik kurumlar\u0131n bilimci diktesine e\u015flik eden, insan kafas\u0131n\u0131 ruh\u00ee \u00f6l\u00e7\u00fclerden koparan, sosyal de\u011fi\u015fime korkun\u00e7 h\u0131z veren propaganda r\u00fczg\u00e2r\u0131 e\u015flik etmektedir.<\/p>\n Topluma fayday\u0131, iyiyi, do\u011fruyu, g\u00fczeli izah gayretinde olan kimi hassas b\u00fcnyeli sanat\u00e7\u0131 ve romanc\u0131lar, yeni beliren hayat tarz\u0131n\u0131 b\u00fcy\u00fck problem olarak g\u00f6rmeye ba\u015flayacak, toplum ele\u015ftirisi yapmaya koyulacakt\u0131r. \u0130nsan hayat\u0131na h\u00fckmetmeye ba\u015flayan \u201c\u00e7al\u0131\u015fma\u201dn\u0131n mekanik ritmi, insan\u0131n i\u00e7 hayat\u0131n\u0131, ahl\u00e2k ve maneviyat\u0131n\u0131 da d\u00fc\u015f\u00fcn\u00fcl\u00fcr olmaktan \u00e7\u0131karm\u0131\u015ft\u0131r. Buz gibi bir ak\u0131l \u00e7ark\u0131 d\u00f6nmeye ba\u015flarken, kimi co\u015fkun kalemlerce \u00e7a\u011f yeniden \u201cAk\u0131l \u00c7a\u011f\u0131\u201d olarak ilan edilmektedir. Bask\u0131n felsefe her \u015feyi \u00f6l\u00e7\u00fclebilir olarak de\u011ferlendirirken, Eski Yunan\u2019dan da referanslarla mutlak \u00f6l\u00e7\u00fcn\u00fcn ak\u0131l oldu\u011fu iddia edilmektedir. Bu ak\u0131l, 24 saatlik \u201ctik tak\u201d kayd\u0131na mahk\u00fbm, insan\u0131n mide-ba\u011f\u0131rsak aras\u0131 idrak etti\u011fi mesaisini s\u0131rf beden\u00ee faydaya m\u00fcptela, fabrika bacas\u0131n\u0131n yan\u0131na koydu\u011fu okullar\u0131n e\u011fitim standard\u0131na mahk\u00fbm ederek, \u201ci\u015f\u00e7inin meslek\u00ee \u00f6zg\u00fcveni\u201dni kodlayarak ruhunu mezata \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n Makinele\u015fme \u00e7\u0131\u011f\u0131r\u0131yla birlikte g\u00fcn ve saatler b\u00f6l\u00fcn\u00fcrken, sosyal hayat \u00e7al\u0131\u015fma merkezleri, i\u015f yerleri etraf\u0131nda \u015fekillenmeye ba\u015flar. Zamanla toplumun geni\u015f kesimini ilgilendiren \u201ctoprak merkezli\u201d hayata musallat olan makineye teslim ak\u0131l, \u201ctar\u0131m toplumu\u201d ile \u201csanayi toplumu\u201d aras\u0131ndaki i\u015fleyi\u015f ve prensip fark\u0131n\u0131 da g\u00f6r\u00fcnmezle\u015ftirir. Art\u0131k tohum bile sanayi \u00fcr\u00fcn\u00fc olmaya ba\u015flay\u0131nca, insan\u0131n \u00f6z eli ve \u015fuuru devasa makinelere teslim edilir. Tohum ve el aras\u0131na giren o u\u011fursuz g\u00fcr\u00fclt\u00fc kayna\u011f\u0131, insan kafas\u0131ndaki d\u00fc\u015f\u00fcnceyi duyulmaz hale getirdi\u011fi gibi, geleneksel toplumda ya\u015fanmas\u0131 muhtemel hiss\u00ee ba\u011flar\u0131 da anlams\u0131zla\u015ft\u0131r\u0131r.<\/p>\n Takip eden yeni neslin insan\u0131ndaki hayat \u015fuurunu b\u00fct\u00fcn y\u00f6nleriyle kodlamaya ba\u015flayan teknoloji, insan\u0131 yeniden e\u011fitilmesi gereken bir nesne olarak kar\u015f\u0131s\u0131na ald\u0131. \u201cSanayi toplumu\u201d birdenbire \u015fekillenmemi\u015fti. Makine kar\u015f\u0131s\u0131nda objele\u015ftirilen, al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131nda \u015fartlara yabanc\u0131 ve birdenbire \u201ccahil\u201d kalan insan, e\u011filip b\u00fck\u00fclebilecek \u201cmeta\u201d gibi de\u011ferlendirildi; \u00f6yle d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n \u0130nsan iradesinin makine kar\u015f\u0131s\u0131nda direncinin acziyeti, bir\u00e7ok ilmi, felsefi, ahl\u00e2k\u00ee, edeb\u00ee eserde tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015f olsa da, de\u011fi\u015fim krizinin sirayet h\u0131z\u0131 kar\u015f\u0131s\u0131nda, ilk ba\u015flarda topra\u011f\u0131yla \u00fcretti\u011fi g\u0131daya g\u00fcvenen, \u015f\u00fckretmesini bilen gelene\u011fin insan\u0131 birden bire a\u00e7l\u0131k kayg\u0131s\u0131 ile tan\u0131\u015ft\u0131. A\u00e7l\u0131k kayg\u0131s\u0131 peki\u015ftik\u00e7e hayat belirten her sahada insan\u0131 \u0131slah ve terbiye edilmesi gereken \u201cilkel\u201d olarak hedef ald\u0131.<\/p>\n Makinelerin yan\u0131ba\u015f\u0131na \u00e7ak\u0131l\u0131p kalmak i\u00e7in kuyrukta kap\u0131\u015fan insan tipi normalle\u015fti. Teknolojinin insan akl\u0131n\u0131 ve iradesini b\u00f6ylesine k\u0131skaca ald\u0131\u011f\u0131, insan\u0131 otomatla\u015ft\u0131r\u0131p \u015fuursuzla\u015ft\u0131rd\u0131\u011f\u0131, yeni fakat daha az hissedilir h\u0131zda ge\u00e7i\u015flerle modern k\u00f6leye d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc bu uzun d\u00f6nem hakk\u0131nda \u00f6nemli say\u0131da roman, hik\u00e2ye, film, tiyatro eserleri \u00fcretilmi\u015ftir.<\/p>\n \u00d6te yandan, yeniden d\u00fczenlenen e\u011fitim kurumlar\u0131ndaki formasyona tutarl\u0131 bir i\u015fleyi\u015f ve ama\u00e7 kazand\u0131r\u0131ld\u0131\u011f\u0131 s\u00f6ylenemez. Durum ayn\u0131 zamanda ironik, hatta trajikomiktir. E\u011fitim, tepeden inme bi\u00e7imde \u201c\u00e7al\u0131\u015fma hayat\u0131\u201dna endekslenmi\u015fti. \u0130nsan ve toplum, toplum aile, aile ve devlet, devlet ve ekonomi yeniden \u015fekillenirken, inan\u00e7 ve ahl\u00e2k, ahl\u00e2k ve vicdan, vicdan ve \u015fuur refleksi sirk oyunu gibi ciddiye al\u0131nmaz olur. Mesela; Zola\u2019n\u0131n Hayvanla\u015fan \u0130nsan, Toprak, Germinal gibi sars\u0131c\u0131 romanlar\u0131 d\u00f6nemin ger\u00e7eklerine tepkisini t\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131yla g\u00f6zler \u00f6n\u00fcne serer.<\/p>\n Ben diyeyim makinele\u015fme, siz deyin \u201cteknolojik geli\u015fme\u201d\u2026 Toplumla beraber d\u00f6n\u00fc\u015ferek tesis edilen o d\u00f6nemin hayat tarz\u0131, bug\u00fcn\u00fcn hayat tarz\u0131n\u0131n olu\u015f prensiplerinin ham halidir. \u0130mparatorluk insan\u0131 ile ulus devlet insan\u0131 aras\u0131ndaki farka dikkat \u00e7eken kimi tarih\u00e7ilere g\u00f6re bu \u00e7ok b\u00fcy\u00fck bir trajedidir. Toplumlar da tek tiple\u015fmeye ba\u015flarken, \u015feytanlar\u0131n bile kendi haline terketti\u011fini d\u00fc\u015f\u00fcnd\u00fcrecek kadar yery\u00fcz\u00fcn\u00fc tasvir eden kimi edebiyat ve sanat eserleri hat\u0131r\u0131 say\u0131l\u0131r niteliktedir.<\/p>\n Bat\u0131 burjuvazisinin k\u00fclt\u00fcrel de\u011fi\u015fime \u00f6nc\u00fcl\u00fck edi\u015fiyle beraber, devlet ve toplum aras\u0131ndaki ba\u011f\u0131n \u201culus devlet\u201d \u015feklinde tan\u0131mlanmas\u0131na \u00f6n ayak olu\u015fu, yukar\u0131dan a\u015fa\u011f\u0131 yeni bir talim s\u00fcrecini devreye sokar. Sermayeyi elinde tutan elit kesimlerin ayn\u0131 burjuva tabakas\u0131n\u0131 d\u00f6n\u00fc\u015ft\u00fcrmesiyle birlikte teknoloji, ekonomiyi sosyal hayat\u0131n her alan\u0131nda otoritesini tahkim vas\u0131tas\u0131 haline getirerek siyasete y\u00f6n verir. Bu, asl\u0131nda bak\u0131ld\u0131\u011f\u0131 yere g\u00f6re de\u011fi\u015fen bir etkile\u015fim s\u00fcrecidir. \u00c7e\u015fitli dinamikleri i\u00e7i\u00e7e bar\u0131nd\u0131r\u0131r.<\/p>\n Mesela, e\u011fitimin \u201cteknolojik ilerleme\u201dye yeti\u015fmesi gereken kitleleri dizayn\u0131, kademe kademe pratize edilmi\u015ftir. Dolay\u0131s\u0131yla \u201cinsan iradesi\u201dnin ne anlama geldi\u011fini, hayat\u0131n hangi safhas\u0131nda \u201cak\u0131l ve karar\u201d belirtti\u011fini s\u00f6zde ahl\u00e2k\u00ee ele\u015ftiri bak\u0131mdan de\u011fil, \u201cteknolojik fayda\u201d tezg\u00e2h\u0131na esir d\u00fc\u015fmesiyle birlikte ya\u015fad\u0131\u011f\u0131 maceran\u0131n ba\u015flang\u0131c\u0131ndan itibaren b\u00fct\u00fcn y\u00f6nleriyle muhasebesini yapmak gerekiyor. \u201cBiyolojik adaptasyon\u201da tabi tutularak ak\u0131l sorgulamas\u0131ndan mahrum b\u00f6yle bir vasat\u0131n e\u015fyas\u0131 say\u0131lan insan\u0131, eskisinden \u00e7ok daha derin bunal\u0131mlar i\u00e7inde kavramaya \u00e7al\u0131\u015fmal\u0131y\u0131z.<\/p>\n Payot, bu kitab\u0131 yazarken b\u00f6yle bir realiteyi g\u00f6rmezden gelemezdi elbette ancak, kendisinin s\u0131k s\u0131k tefekk\u00fcre yapt\u0131\u011f\u0131 vurgu san\u0131ld\u0131\u011f\u0131 kadar derin de\u011fildir. Onun tefekk\u00fcre \u00e7a\u011fr\u0131s\u0131, dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m d\u00f6nemin kuru ak\u0131lc\u0131 pozitivizmine tepkisinden dolay\u0131 \u00f6ne \u00e7\u0131km\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Payot\u2019dan yakla\u015f\u0131k y\u00fcz y\u0131l \u00f6nce \u00f6len Felsefe S\u00f6zl\u00fc\u011f\u00fc yazar\u0131 Voltaire, \u201c\u00c7al\u0131\u015fmak insan\u0131 can s\u0131k\u0131nt\u0131s\u0131, k\u00f6t\u00fc al\u0131\u015fkanl\u0131klar ve yoksulluk gibi \u00fc\u00e7 \u00f6nemli beladan kurtar\u0131r.\u201d \u015feklinde basit bir telkinde bulunurken, Voltaire\u2019den yakla\u015f\u0131k 1000 y\u0131l \u00f6nce ya\u015fayan Hz. Ali, \u201c\u00c7al\u0131\u015fanlar k\u00f6t\u00fcl\u00fck d\u00fc\u015f\u00fcnmeye vakit bulamazlar; tembeller ise kendilerini k\u00f6t\u00fcl\u00fckten kurtaramazlar.\u201d diyerek insan nefsinde bitmek bilmeyen vesvesenin k\u0131l\u0131ktan k\u0131l\u0131\u011fa giri\u015fine i\u015faret buyuruyordu mesela?<\/em><\/p>\n \u00c7al\u0131\u015fman\u0131n zihn\u00ee, ahlak\u00ee ve pratik boyutlar\u0131yla birlikte ele al\u0131n\u0131\u015f\u0131 tamamen k\u00fclt\u00fcr meselesidir. O k\u00fclt\u00fcr ki, kendisini ya\u015fatan ahl\u00e2k\u00ee kriterleri belirleyici din ile \u015fuurla\u015ft\u0131r\u0131labilir. \u0130sl\u00e2m, \u00e7al\u0131\u015fmay\u0131\/eme\u011fi vicdan ve ahl\u00e2k emrinde m\u00e2n\u00e2land\u0131r\u0131rken, insan f\u0131trat\u0131n\u0131 ve prati\u011fini maddeye h\u00fckmedici mevkide manev\u00ee\/ruh\u00ee \u00f6l\u00e7\u00fcleriyle disiplin ve nizam \u015fuuruna \u00e7a\u011f\u0131r\u0131r. Bu \u015fuur, ruhun faydas\u0131na g\u00f6re iyiyi, do\u011fruyu, g\u00fczeli belirleyen \u00f6l\u00e7\u00fcleri g\u00f6sterirken kritik sahibidir. \u201cMakineyi yapan makine\u201d, ahl\u00e2k kriti\u011fini asla g\u00f6zden ka\u00e7\u0131rmaman\u0131n davas\u0131d\u0131r. Ahl\u00e2k olmazsa irade neye yarar? Fayda hayatta ne anlam ifade eder? \u0130\u015f ve \u00fcretim hangi olu\u015fa hizmet eder? Bunlar da elbette tefekk\u00fcr meselesidir.<\/em><\/p>\n Bat\u0131\u2019da \u201c\u00e7al\u0131\u015fma\u201d, kiliseye ba\u015fkald\u0131ran Reformasyon hareketiyle birlikte \u201cdin\u00ee otorite\u201d alt\u0131nda bir mesele olmaktan \u00e7\u0131km\u0131\u015f, kiliseyi de \u201ckapital\u201din g\u00fcc\u00fcyle terbiye eden s\u00fcre\u00e7 i\u00e7inde sistemle\u015ftirilmi\u015fti. <\/em>Protestanl\u0131\u011fa g\u00f6re \u00e7al\u0131\u015fmak ibadet idi; fakat nas\u0131l ibadet? Max Weber, kapitalizmin bu bak\u0131mdan Protestanl\u0131\u011fa \u00e7ok \u015fey bor\u00e7lu oldu\u011funu ileri s\u00fcrerken, ayn\u0131 mezhebin insanlar\u0131n\u0131n \u00e7al\u0131\u015ft\u0131k\u00e7a hazdan ve m\u00fcsriflikten uzak durmalar\u0131n\u0131 bekledi\u011fini, b\u00f6ylece Bat\u0131 toplumlar\u0131nda sermaye birikimine gereken s\u00fcre\u00e7 zarf\u0131nda kurumla\u015fma zemininin olu\u015ftu\u011funu belirtiyor. Weber, kapitalizmin \u201cprotestan ahl\u00e2k\u0131\u201dn\u0131n kurumla\u015fmas\u0131yla, toplumun b\u00fcrokrasi etraf\u0131nda tabakalar halinde \u015fekillendi\u011fini ifade ediyordu. Protestanl\u0131\u011f\u0131n \u015fubelerinden Kalvinizm, Cizvit tarz\u0131 sistemli e\u011fitim disipliniyle iradeyi \u00e7al\u0131\u015fma ve ticarete odakland\u0131rmas\u0131 ve \u201cTanr\u0131\u2019y\u0131 yery\u00fcz\u00fcne kar\u0131\u015ft\u0131rmadan\u201d toplumdaki ahl\u00e2k\u00ee bunal\u0131m\u0131 derinle\u015ftirmesi bak\u0131m\u0131ndan toplumda \u00f6nemli bir kav\u015fak oldu. 19. y\u00fczy\u0131l \u0130ngiliz p\u00fcritenleri taraf\u0131ndan, sanayi devrimiyle birlikte uzun \u00e7al\u0131\u015fma saatlerine itiraz edenlere, \u201c\u00e7al\u0131\u015fman\u0131n erkekleri i\u00e7kiden ve zinadan; \u00e7ocuklar\u0131 ise yaramazl\u0131ktan\u201d <\/em>al\u0131koydu\u011fu cevab\u0131 verilmi\u015f; o bi\u00e7im nefs emniyeti!<\/p>\n Bat\u0131l\u0131 modern insandaki \u201cirade terbiyesi\u201dnin nas\u0131l ger\u00e7ekle\u015fti\u011fini takip ederken, farkl\u0131 ve z\u0131t teorik \u00e7at\u0131\u015fmalara \u015fahit olmak s\u0131radan bir durumdur.<\/p>\n Payot ile ayn\u0131 \u00e7a\u011f\u0131 idrak eden Bertrand Russell, \u00e7al\u0131\u015fma hakk\u0131nda \u201cyeter art\u0131k!\u201d dercesine, 1932 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 Aylakl\u0131\u011fa \u00d6vg\u00fc adl\u0131 denemesinde, insanlar\u0131n ihtiya\u00e7lar\u0131 kadar \u00e7al\u0131\u015fmas\u0131n\u0131n yeterli olaca\u011f\u0131n\u0131, ihtiya\u00e7tan fazla \u00e7al\u0131\u015fman\u0131n sadece mutsuzluk ve di\u011fer insanlar i\u00e7in i\u015fsizlik anlam\u0131na gelece\u011fini savunur. B\u00fct\u00fcn insanlar\u0131n anla\u015f\u0131p g\u00fcnde 4 saat \u00e7al\u0131\u015fmas\u0131 halinde mutluluk ve rahatl\u0131\u011f\u0131n artaca\u011f\u0131n\u0131, kalan bo\u015f zamanlar\u0131n bilim ve sanatta ilerlemeyi de beraberinde getirece\u011fini iddia eden Russell\u2019a g\u00f6re, aylakl\u0131\u011f\u0131n bir g\u00fcnah oldu\u011fu fikrini zenginler uydurmu\u015ftu. Russell\u2019a g\u00f6re, \u00e7o\u011funlu\u011funu toprak sahiplerinin olu\u015fturdu\u011fu bu zenginler, kendi \u00e7\u0131karlar\u0131na uydu\u011fu i\u00e7in \u00e7al\u0131\u015fmay\u0131 \u00f6v\u00fcyorlard\u0131; ayn\u0131 nedenle kutsal kitaplara s\u0131k\u0131 s\u0131k\u0131ya sar\u0131l\u0131yorlard\u0131.<\/p>\n Russell, Weber\u2019in tezlerinden daha ileri gidip, uygarl\u0131k i\u00e7in aylakl\u0131\u011f\u0131n \u015fart oldu\u011funu ileri s\u00fcr\u00fcyor. Russell\u2019a g\u00f6re uygarl\u0131\u011f\u0131 asl\u0131nda \u201caylak s\u0131n\u0131f\u201c yaratm\u0131\u015ft\u0131. Bu s\u0131n\u0131f olmasa insanl\u0131\u011f\u0131n barbarl\u0131ktan s\u0131yr\u0131lamayaca\u011f\u0131 a\u00e7\u0131kt\u0131; \u00e7\u00fcnk\u00fc sanat\u0131 geli\u015ftiren, bilimsel ilerlemeyi sa\u011flayan, kitaplar yazan, felsefeler ortaya atan, toplumsal ili\u015fkileri inceleyenler asl\u0131nda hi\u00e7 durmadan \u00e7al\u0131\u015fanlar de\u011fil, d\u00fc\u015f\u00fcnmek ve yaratmak i\u00e7in bo\u015f zaman\u0131 olan ki\u015filerdi.<\/p>\n Sanayi devrimi \u00f6ncesi \u201cmesai saatleri\u201d diye bir kavram yoktur. Evler at\u00f6lyelerle i\u00e7 i\u00e7edir; zanaatk\u00e2rlar ne zaman isterlerse i\u015flerine ara verip evlerine ge\u00e7ip dinlenebiliyorlar. Sanayi devrimi \u015foklar\u0131n\u0131 ya\u015fayan topluma dair g\u00f6zlemleriyle, harika espriler y\u00fckl\u00fc filmleriyle\u00a0Charlie Chaplin,\u00a0insan beynini \u00f6\u011f\u00fcten \u015fartlarda \u015fuurlara alternatifler sunar.<\/p>\n Sanayiin talim ve terbiyeden ge\u00e7irdi\u011fi toplum, sendikala\u015fma sayesinde zamanla \u201cesnek \u00e7al\u0131\u015fma sistemi\u201dne ge\u00e7ti. Bo\u015f zamana sahip olmak, istedi\u011fi kadar t\u00fcketmek, istedi\u011fi kadar aylakl\u0131k etmek \u201ch\u00fcrriyet\u201dini kazand\u0131. Art\u0131k aylakl\u0131k, zengin az\u0131nl\u0131\u011f\u0131n elindeki imtiyazl\u0131 bir durum de\u011fil…<\/p>\n Payot ile ayn\u0131 zaman diliminde ya\u015fayan ve ABD\u2019de bilinen en etkili sosyologlardan say\u0131lan Thorstein Veblen (1857-1928), 1899\u2019da yay\u0131mlanan kitab\u0131 Aylak S\u0131n\u0131f\u0131 Teorisi\u2019nde benzer meseleleri i\u015fler. Veblen, t\u00fcketimin g\u00f6steri\u015f amac\u0131yla yap\u0131ld\u0131\u011f\u0131n\u0131 iddia etmi\u015f. Toplumdaki ekonomik hayat\u0131n \u201cs\u0131n\u0131f farklar\u0131\u201dna dikkat \u00e7eken Veblen, g\u00f6steri\u015f\u00e7i t\u00fcketimin \u00fcst sosyal s\u0131n\u0131f ve bunlara benzemeye \u00e7al\u0131\u015fan di\u011fer s\u0131n\u0131flar aras\u0131nda g\u00f6steri\u015f ama\u00e7l\u0131 yap\u0131lan al\u0131\u015fveri\u015fler olarak basit g\u00f6zlemlere dayand\u0131r\u0131yor. S\u0131n\u0131f teorisinin g\u00fcn\u00fcm\u00fcz toplumlar\u0131nda zorlama bir yoruma e\u015flik etti\u011fini, ama\u00e7 g\u00f6steri\u015f ise, g\u00fcnde bir kez de olsa \u015f\u00f6hret bulup, t\u00fcketti\u011fi \u015feyi kitlelere m\u00e2leden sosyal medya kullan\u0131c\u0131lar\u0131nda g\u00f6rebiliyoruz bug\u00fcn\u2026 Yani \u201cs\u0131n\u0131f fark\u0131\u201dn\u0131n bak\u0131ld\u0131\u011f\u0131 yere, ki\u015finin alg\u0131s\u0131na, e\u011filimlerine g\u00f6re de\u011fi\u015fen muhteva belirtti\u011fi s\u00f6ylenebilir.<\/p>\n Payot, kitab\u0131n\u0131n ilk bask\u0131s\u0131na yazd\u0131\u011f\u0131 \u00f6zs\u00f6zde, 17. ve 18. y\u00fczy\u0131l\u0131n bir k\u0131sm\u0131nda dinin akla egemen oldu\u011funu, irade e\u011fitiminin insanlar i\u00e7in genel bir sorun olarak g\u00f6r\u00fclmedi\u011fini belirtiyor. \u0130rade e\u011fitimi eksikli\u011finin evvela \u201cruh hekimleri\u201dnin dikkatini \u00e7ekti\u011fini hat\u0131rlatan Payot, \u201cne yaz\u0131k ki\u201d diyor, \u201cbu hekimler de psikolojinin egemen doktrinlerinin etkisi alt\u0131ndad\u0131r.\u201d<\/p>\n \u0130rade konusunda akla fazla \u00f6nem verildi\u011finden \u015fik\u00e2yet\u00e7i olan Payot, eksik olan\u0131n \u201cd\u0131\u015far\u0131dan do\u011frulanabilen metafizik teori\u201d oldu\u011funu s\u00f6yl\u00fcyor. Pozitivizmin neredeyse dinle\u015fti\u011fi d\u00f6nemin Fransa\u2019s\u0131nda kimilerince lin\u00e7 edilmi\u015f olmal\u0131 Payot\u2026 Psikologlar\u0131 kaba pozitivist bulan anlay\u0131\u015f\u0131yla cahil olarak itham eden Payot, ayn\u0131 tarihli \u00f6ns\u00f6zde, \u201cBu kitap, Fransa\u2019da metafizi\u011fi psikolojiden ay\u0131ran ilk ki\u015fi olan eski profes\u00f6r\u00fc Ribot\u2019ya adanm\u0131\u015ft\u0131r.\u201d diyor. Ribot\u2019nun hangi g\u00f6r\u00fc\u015fe sahip oldu\u011funu ise, \u0130radenin Terbiyesi\u2019ni okudu\u011fumuzda a\u015fa\u011f\u0131 yukar\u0131 anlayabilmek m\u00fcmk\u00fcn.<\/p>\n Kitab\u0131n 1907\u2019deki 27. bas\u0131m\u0131na yazd\u0131\u011f\u0131 \u00f6ns\u00f6z\u00fcnde, \u201cBir zamanlar huzursuz zihinler i\u00e7in g\u00fcvenli bir s\u0131\u011f\u0131nak olan Katoliklik bile, en ciddi anla\u015fmazl\u0131klarla dolu.\u201d diyen Payot, \u00f6zg\u00fcrl\u00fck hakk\u0131nda \u015fu vurguda bulunuyor:<\/p>\n \u201cHer insan t\u00fcm ruhuyla kendini ger\u00e7e\u011fe adamal\u0131d\u0131r.\u201d<\/p>\n Katolik vaazlar\u0131n\u0131n bu s\u00fckseli kal\u0131p c\u00fcmlesini kullanmakla koyu Katolik bir yazar oldu\u011fu anla\u015f\u0131lan Payot \u015f\u00f6yle devam ediyor;<\/p>\n \u201c\u00d6zg\u00fcrl\u00fck ancak bu \u015fekilde filizlenir, \u00f6zg\u00fcrl\u00fck ki\u015finin hayat\u0131n ger\u00e7eklerine olan ki\u015fisel tutumunun i\u00e7selle\u015ftirilmesidir. Bu y\u00fczden \u00f6zg\u00fcrl\u00fck demek, ki\u015finin d\u0131\u015f ve i\u00e7 ger\u00e7eklerini belirleyen ve kendi benli\u011fini \u00f6\u011frenmesi, bunlar\u0131n fark\u0131na varmas\u0131d\u0131r. \u015eayet bu iki \u015fart yerine getirilmezse ki\u015fili\u011fin tek\u00e2m\u00fcl\u00fc ve uyumu hi\u00e7bir \u015fekilde m\u00fcmk\u00fcn olamaz.\u201d<\/p>\n Ba\u015fgil ve Meri\u00e7\u2019in kitapta sergilenen d\u00fc\u015f\u00fcnce faaliyetine fazla \u00f6vg\u00fcde bulunduklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Bilemiyorum; belki de o d\u00f6nemin ac\u0131mas\u0131z gayr\u0131 insani \u015fartlar\u0131na benzer \u015fartlarla y\u00fczle\u015fen ve Bat\u0131c\u0131 tar\u0131m ekonomisine mahk\u00fbm, Bat\u0131l\u0131 sanayi ekonomisine kar\u015f\u0131 pl\u00e2ns\u0131z yakalanan T\u00fcrkiye insanlar\u0131 olarak, Payot gibilerinin etkili itirazlar\u0131n\u0131 hislerine terc\u00fcman olarak \u201cfevkalade\u201d kar\u015f\u0131lam\u0131\u015flard\u0131r. Maurice Blondel\u2019in kurucusu oldu\u011fu, \u201caksiyon\u201d kavram\u0131n\u0131 tart\u0131\u015fmaya a\u00e7t\u0131\u011f\u0131 Hareket Felsefesi de T\u00fcrkiye\u2019de hararetle kar\u015f\u0131lanm\u0131\u015f. Nitekim Hareket Dergisi etraf\u0131nda kadro kurmaya \u00e7al\u0131\u015fan Nurettin Top\u00e7u, bu felsefeye dair yaz\u0131lar\u0131yla tan\u0131nm\u0131\u015f \u015fahsiyetlerden biridir.<\/p>\n Kitapta dikkat \u00e7ekmek istedi\u011fim bir ba\u015fka hakikati de payla\u015fmal\u0131y\u0131m. \u201cSa\u011flam kafa sa\u011flam v\u00fccutta bulunur.\u201d c\u00fcmlesine bu kitapta rastlayacaks\u0131n\u0131z. Mustafa Kemal dalkavuklar\u0131, burada da a\u015fa\u011f\u0131l\u0131k propagandalar\u0131na basit bir \u00f6rnekle yakay\u0131 ele veriyor.<\/p>\n Payot\u2019un kitab\u0131nda \u201c\u00dc\u00e7\u00fcnc\u00fc Kitap\u201d olarak ge\u00e7en k\u0131sm\u0131n 1. ve 2. b\u00f6l\u00fcm\u00fcnde, \u201c\u0130rade E\u011fitiminde Tefekk\u00fcr\u00fcn \u00d6nemi, Tefekk\u00fcr Ne Demektir ve Nas\u0131l Yap\u0131l\u0131r?\u201d \u015feklinde dilimize \u00e7evrilen iki ba\u015fl\u0131k mevcut.<\/p>\n San\u0131r\u0131m yeri geldi; Frans\u0131z m\u00fctefekkirleri dahil, Bat\u0131\u2019da ve Do\u011fu\u2019da muazzam \u00e7apta tesiri g\u00f6r\u00fclen \u0130mam-\u0131 Gazali\u2019nin, tefekk\u00fcr\u00fcn m\u00e2n\u00e2 ve keyfiyet \u00f6l\u00e7\u00fclerine dair kaydetti\u011fi birka\u00e7 sat\u0131rlarla bahsi m\u00fch\u00fcrleyelim:<\/p>\n <\/p>\n Tefekk\u00fcr Nedir?<\/strong><\/p>\n \u201cBilmi\u015f ol ki, tefekk\u00fcr\u00fcn m\u00e2n\u00e2s\u0131 iki ilmi birle\u015ftirip bundan \u00fc\u00e7\u00fcnc\u00fc marifeti elde etmektir.<\/p>\n (\u2026) Demek ki son marifet ancak ilk iki marifet sayesinde elde edilir. Son marifete ula\u015fmak i\u00e7in ilk iki marifeti kalpte haz\u0131rlamaya da, tefekk\u00fcr, itibar, tezekk\u00fcr, nazar, teemm\u00fcl ve tedebb\u00fcr ad\u0131 verilir. Tedebb\u00fcr, tefekk\u00fcr ve teemm\u00fcl, s\u00f6zleri ba\u015fka ve m\u00e2n\u00e2lar\u0131 bir olan m\u00fcteradif s\u00f6zlerdir ki, iyice d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131nmak demektir. Fakat tezekk\u00fcr, itibar ve nazar s\u00f6zleri her ne kadar m\u00fcsemma itibariyle bir iseler de, m\u00e2n\u00e2lar\u0131 ayr\u0131 ayr\u0131d\u0131r. ( \u2026) \u0130tibar, ibret ve ders alma da b\u00f6yledir. Yani \u00fc\u00e7\u00fcnc\u00fc marifeti elde edebilmek i\u00e7in iki bilgiyi haz\u0131rlamakt\u0131r. \u015eayet ilk iki marifetten ge\u00e7emez ve neticeye ula\u015famazsa, buna itibar ve ibret alma de\u011fil, tezekk\u00fcr denir. Buna nazar ve tefekk\u00fcr denmesi, \u00fc\u00e7\u00fcnc\u00fc marifeti aramas\u0131 bak\u0131m\u0131ndand\u0131r. \u00dc\u00e7\u00fcnc\u00fc marifeti aramayan kimseye naz\u0131r ve m\u00fctefekkir denmez. Her m\u00fctefekkir m\u00fctezekkirdir fakat her m\u00fctezekkir m\u00fctefekkir de\u011fildir. Tefekk\u00fcr olan her yerde tezekk\u00fcr de var fakat tezekk\u00fcr olan her yerde tefekk\u00fcr olmayabilir. Tezekk\u00fcr\u00fcn faydas\u0131 kalpte yerle\u015fip oradan silinmemeleri i\u00e7in marifetleri hat\u0131rlamakt\u0131r. Tefekk\u00fcr\u00fcn faydas\u0131 da bilgiyi \u00e7o\u011falt\u0131p mevcud olmayan \u00fc\u00e7\u00fcnc\u00fc marifeti elde etmektir. \u0130\u015fte tezekk\u00fcr ile tefekk\u00fcr aras\u0131ndaki fark budur. Marifetle g\u00f6n\u00fclde toplan\u0131p hususi bir \u015fekilde yerle\u015ftirildikten sonra, bunlardan \u00fc\u00e7\u00fcnc\u00fc marifet do\u011far. Demek ki marifet marifetin neticesidir. Bunlar b\u00f6yle uzar gider ve birbirini izlerler. Tefekk\u00fcr devam eder. Marifetler de durmadan \u00e7o\u011fal\u0131r. Marifet bir m\u00e2ni veya \u00f6l\u00fcmle sona erer. Bu da ilimleri istismara muktedir olup tefekk\u00fcr yoluna girebilenlere mahsustur. \u00c7o\u011funlu\u011fun bilginin fazlas\u0131ndan mahrumiyetleri, ana sermayeyi kaybetmi\u015f olmalar\u0131ndand\u0131r. O sermaye de ilimleri do\u011furan marifetlerdir. \u00c7\u00fcnk\u00fc sermayesiz kazan\u00e7 olmaz. Bazen sermaye varken ticaret i\u015fini beceremedi\u011fi i\u00e7in art\u0131ramayanlar da olur. Bunun gibi bu hususta gerekli ilmin ana sermayesi olan marifetlere sahip olup da bu marifetleri e\u015flendirip bunlardan d\u00f6l almayanlar da olur.\u201d (\u0130mam Gazali, \u0130hy\u00e2y-\u0131 Ul\u00fbmud-Din<\/em>, Tefekk\u00fcr Kitab\u0131, 1. Beyan; Fikrin Hakikati ve Meyveleri, C. 4, Rub\u2019ul M\u00fcnciyat Bahsi, s. 766-767)<\/p>\n \u00a0<\/em><\/strong>Ayl\u0131k Dergisi 189. Say\u0131, Haziran 2020<\/p>\n","protected":false},"excerpt":{"rendered":" 19. y\u00fczy\u0131la g\u00f6z att\u0131\u011f\u0131m\u0131zda, bir tak\u0131m yeni m\u00fcsbet ilimlerin prati\u011fe d\u00f6k\u00fclmesi yan\u0131nda, insan ve toplum meselelerine dair yeni eserlerin de \u00fcretildi\u011fi dikkat \u00e7eker. 20. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fi dahil bu d\u00f6nemi…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,58],"class_list":["post-953","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-cumali-dalkilic","no-post-thumbnail"],"yoast_head":"\n\n