{"id":3453,"date":"2023-05-26T23:33:38","date_gmt":"2023-05-26T20:33:38","guid":{"rendered":"https:\/\/teoriveeylem.net\/tr\/?p=3453"},"modified":"2023-05-26T23:33:38","modified_gmt":"2023-05-26T20:33:38","slug":"teklifin-teklifi-ahlaki-seri-kapitalizm","status":"publish","type":"post","link":"https:\/\/teoriveeylem.net\/tr\/2023\/05\/26\/teklifin-teklifi-ahlaki-seri-kapitalizm\/","title":{"rendered":"TEKL\u0130F\u2019\u0130N TEKL\u0130F\u0130: AHL\u00c2K\u0130-\u015eER\u2019\u0130 KAP\u0130TAL\u0130ZM"},"content":{"rendered":"

\u00c7etin Akdeniz<\/strong><\/p>\n

 <\/p>\n

Teklif ad\u0131yla yay\u0131mlanan \u201c2 ayl\u0131k d\u00fc\u015f\u00fcnce dergisi<\/em>\u201d, Ocak 2023 tarihli 7. say\u0131s\u0131nda \u201cSiyaset<\/em>\u201d ana ba\u015fl\u0131\u011f\u0131 alt\u0131nda ve \u0130slam\u2019\u0131 referans g\u00f6stererek, mevcut durumda b\u00f6l\u00fcnm\u00fc\u015f \u201cmillet<\/em>\u201d ger\u00e7ekli\u011finin \u0130slam ahl\u00e2k\u0131 ve ilkeleri zemininde yeniden in\u015fa edilmesi ihtiyac\u0131na dikkat \u00e7ekmekte; \u201ckendimiz olarak<\/em>\u201d var olman\u0131n ancak bu durumda m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Dergi yazarlar\u0131 \u201cferdin<\/em>\u201d ve toplumun \u201cvar olma siyaseti<\/em>\u201dni devletin (\u201csiyaset<\/em>\u201d), \u00fclkenin (\u201cbeden<\/em>\u201d) ve \u201cmillet<\/em>\u201din (\u201cruh<\/em>\u201d) birli\u011fini sa\u011flama ko\u015fuluyla ba\u011fl\u0131 g\u00f6ren bir anlay\u0131\u015f\u0131 sergilemekte; mevcut var olma durumunun bu bak\u0131mdan karamsarl\u0131\u011fa itici oldu\u011funu belirterek, \u201c\u00f6ze d\u00f6n\u00fc\u015f<\/em>\u201d olarak da ifade edilebilecek bir yeni \u201cd\u00f6n\u00fc\u015f\u00fcm ihtiyac\u0131<\/em>\u201dn\u0131 vurgulamaktad\u0131r.<\/p>\n

Gerek kendi aralar\u0131nda d\u00fczenledikleri \u201ca\u00e7\u0131k oturum<\/em>\u201d platformunda dile getirdikleriyle gerekse kendi imzalar\u0131yla yay\u0131mlad\u0131klar\u0131 makalelerinde mevcut olumsuzluklar\u0131 (toplumun farkl\u0131 menfaat gruplar\u0131na b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fc vb.) ahlaki de\u011fer ve ilkelerin eksikli\u011fi ve toplumun \u201c\u0130slam\u2019\u0131n kurucu ilkeleri<\/em>\u201d zemininde bulunmamas\u0131yla ili\u015fkilendiren yazarlar, \u00e7\u00f6z\u00fcm i\u00e7in bu ilkelere ba\u011fl\u0131 bir yeni d\u00fczenleme ve in\u015fay\u0131 \u00f6nermektedirler.<\/p>\n

 <\/p>\n

I.<\/strong><\/p>\n

\u201cK\u00fcresel \u015firketleri<\/em>\u201d \u201culuslar \u00fcst\u00fc iktisadi iktidar<\/em>\u201d olarak tan\u0131mlayan Fazl\u0131o\u011flu, bu \u015firketlerin as\u0131l fail ve akt\u00f6r olarak \u201cmahalli siyasi y\u00f6netimler<\/em>\u201din siyasetini belirledi\u011fini ileri s\u00fcr\u00fcyor ve \u201cen temelde -diyor- her ama her t\u00fcrl\u00fc de\u011fere iktisadi de\u011ferin miar\u0131na g\u00f6re ayar verdi\u011finden kendi hallerinde de\u011ferler bir sorun te\u015fkil etmez. Bu nedenle etnik, \u0131rki, dini, ahlaki, lisani, tarihi vb. mahalli ulusal de\u011ferler dizge i\u00e7in ehlile\u015ftirildikten sonra tehlikeli g\u00f6r\u00fclmezler\u2026 Bu \u00e7er\u00e7evede mahalli ulusal kimlikler ile bu kimliklerin \u00fcretti\u011fi gelenek ve g\u00f6reneklerin, varsa direnci t\u00f6rp\u00fclenir, hatta dizgeyle uyumlu hale gelinceye de\u011fin yontulur.<\/em>\u201d Ona g\u00f6re, ulusal y\u00f6netim olarak devlet, bu \u00e7er\u00e7evede \u201c\u00fcretim-t\u00fcketim-k\u00e2r s\u00fcre\u00e7lerini denetlemek, \u00fcretimi h\u0131zland\u0131rmak, t\u00fcketimi \u00e7o\u011faltmak, k\u00e2r\u0131 art\u0131rmak, k\u0131saca hakimiyetin … yani uluslar\u00fcst\u00fc iktisadi iktidar\u0131n \u00e7\u0131karlar\u0131 her neyi gerektiriyorsa yapma<\/em>\u201d i\u015flevini yerine getirir. \u201cMahalli ulusal devletlerin, yani k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli siyasi yap\u0131lar\u0131n varl\u0131\u011f\u0131<\/em>\u201dn\u0131n, bu k\u00fcresel \u015firketlerin \u00e7\u0131karlar\u0131na yarayacak \u015fekilde s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc belirten Fazl\u0131o\u011flu, emperyalizm-neoliberalizm ile sorunu olmayan bir ki\u015finin \u201cinsan-ca<\/em>\u201d ya\u015f\u0131yor oldu\u011funa inanmak i\u00e7in hi\u00e7bir neden olmad\u0131\u011f\u0131n\u0131 da s\u00f6yler.[1]<\/a><\/p>\n

K\u00fcresel \u00f6l\u00e7ekli durumu \u201ck\u00fcresel kapitalist neoliberalist parti<\/em>\u201d olarak da niteleyen Fazl\u0131o\u011flu, \u201cBu nedenle<\/em> -diyor- T\u00fcrkiye\u2019deki ya da herhangi bir \u00fclkedeki a partisinin, b partisinin hareket alan\u0131 \u00e7ok dar ve s\u0131n\u0131rl\u0131; \u00f6nceden tan\u0131mlanm\u0131\u015f bir daire i\u00e7inde, belirli bir yere kadar hareket edebiliyorlar. \u00c7\u00fcnk\u00fc bu daireler, ancak bir k\u00fcre\u2019nin ve o k\u00fcre\u2019nin kurall\u0131\u011f\u0131n\u0131n i\u00e7inde var olabiliyorlar; hatta ya\u015fayabiliyorlar.<\/em>\u201d[2]<\/a><\/p>\n

Buna kar\u015f\u0131 \u00f6nerilen \u201cfarkl\u0131 menfaat topluluklar\u0131n\u0131n olu\u015fturdu\u011fu toplumun, \u015fehrin vb.nin sahip oldu\u011fu mizac\u0131n \u00fcretti\u011fi huylar\u0131n itidal \u00fczere tutulmas\u0131<\/em>\u201d; \u201cfarkl\u0131 miza\u00e7lardaki topluluklar\u0131n<\/em>\u201d \u00e7\u0131karlar\u0131n\u0131n \u201cfazilet, menfaat ve maslahat<\/em>\u201d uyumuyla \u201cm\u00fctenasip bir \u015fekilde<\/em>\u201d birle\u015ftirilmesi ve toplumun \u201cmutlulu\u011fu<\/em>\u201dnun b\u00f6ylece sa\u011flanmas\u0131d\u0131r! Ancak bunun i\u00e7in toplumlar\u0131n, siyasetin ve hatta devletlerin konum ve tutumlar\u0131n\u0131 belirleyen \u201ck\u00fcresel ger\u00e7eklerin g\u00f6z \u00f6n\u00fcnde tutulmas\u0131<\/em>\u201d \u015fartt\u0131r.<\/p>\n

Yazarlar \u0130. Fazl\u0131o\u011flu ve T. G\u00f6rg\u00fcn, k\u00fcresel neoliberal uluslararas\u0131 \u015firketlerin varl\u0131\u011f\u0131 ve etkinli\u011fi ko\u015fullar\u0131nda \u201csiyaset<\/em>\u201din, -yani yerel devletin- \u201ckendi \u00fcretmedi\u011fi bir \u015feyi kullanma<\/em>\u201ds\u0131 nedeniyle d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc belirterek, \u201csiyasetin ya da onun tecess\u00fcs etmi\u015f (olu\u015fmu\u015f) hali olarak devletin<\/em>\u201d varl\u0131k zemini olarak d\u0131\u015f d\u00fcnyadaki g\u00fc\u00e7 odaklar\u0131n\u0131n de\u011fil, \u201cdayand\u0131\u011f\u0131 asli zemini ve oradaki mizac\u0131 dikkate al\u0131p onu tespit edip muhafaza ederek inki\u015faf ettirmek<\/em>\u201d yoluyla sorunlar\u0131n \u00e7\u00f6z\u00fclece\u011fi iddias\u0131ndad\u0131rlar. G\u00f6rg\u00fcn, \u00e7ok ciddi ve ertelenmesi d\u00fc\u015f\u00fcn\u00fclemeyecek \u201cesasa ili\u015fkin sorun<\/em>\u201dun, \u201ck\u00fcresel mekanizmalar\u0131n etki alan\u0131nda bulunan nesillerin millete aidiyeti<\/em>\u201dnin gittik\u00e7e zay\u0131flamas\u0131 oldu\u011funu belirterek, \u201c\u015fimdi millet olarak varl\u0131\u011f\u0131m\u0131z ger\u00e7ekten tehdit alt\u0131nda<\/em>\u201d diye feveran ederken[3]<\/a>; Fazl\u0131o\u011flu, bu genel-\u201ck\u00fcresel<\/em>\u201d tablo i\u00e7indeki ferdin yeniden \u201cmuhtar, m\u00fckellef ve mesul bir fail<\/em>\u201d olmas\u0131 ve \u201ciktisadi bir de\u011fere<\/em>\u201d d\u00f6n\u00fc\u015ft\u00fcr\u00fclmekten kurtulmas\u0131 i\u00e7in, menfaatlerin uyumu temelinde sa\u011flanacak \u201cmaslahat<\/em>\u201d\u0131n (uygun ve iyi olan) benimsenip uygulanmas\u0131n\u0131 \u00e7\u0131k\u0131\u015f yolu g\u00f6sterir. Ona g\u00f6re \u201ctoplumun mutlulu\u011fu<\/em>\u201d ve \u201cadil bir toplum<\/em>\u201dun varl\u0131\u011f\u0131 i\u00e7in fertlerin (bireyler) \u201chuylar\u0131 itidal i\u00e7inde<\/em>\u201d (\u0131l\u0131ml\u0131-ortalama ve uzla\u015f\u0131c\u0131) tutulmal\u0131d\u0131r!<\/p>\n

Fazl\u0131o\u011flu ahl\u00e2k fert i\u00e7in \u201cfazileti<\/em>\u201d, iktisat topluluk i\u00e7in \u201cmenfaati<\/em>\u201d, siyaset ise toplum i\u00e7in \u201cadaleti sa\u011flayacak maslahat\u0131 tahsil etmektir<\/em>\u201d diyor. Bu form\u00fclasyondaki \u00fc\u00e7 kavram\u0131n \u00fc\u00e7\u00fc de soyut insan kimli\u011fi \u00fczerinden kurgulanm\u0131\u015ft\u0131r.[4]<\/a><\/p>\n

Maslahat\u0131n; yani amaca uygun iyi ve yararl\u0131 olan\u0131n tespitiyle yararl\u0131 olan\u0131n (haz\u0131n) korunmas\u0131, ac\u0131 veren zararl\u0131n\u0131n giderilmesi, erdem sahibi olunmas\u0131 vb. gibi t\u00fcm\u00fc de ki\u015fiye, grup ve topluluklara g\u00f6re i\u00e7inde bulunduklar\u0131 ko\u015fullara ba\u011fl\u0131 olarak de\u011fi\u015fen yorumsal davran\u0131\u015f bi\u00e7imleri veya ki\u015filik \u00f6zellikleri arac\u0131yla bir toplumun k\u00f6t\u00fcl\u00fckten korunabilir \u015fekilde yeniden tesis edilebilece\u011fi varsay\u0131m\u0131yla yazar, iktisadi temel \u00fczerinde b\u00f6l\u00fcnm\u00fc\u015f sosyal s\u0131n\u0131flar ger\u00e7ekli\u011fini g\u00f6z ard\u0131 eder.<\/p>\n

Teklif dergisi yazarlar\u0131 kar\u015f\u0131 kar\u015f\u0131ya olunan durumun \u201cvehameti<\/em>\u201dnden hareketle korkuyla kar\u0131\u015f\u0131k karamsarl\u0131\u011f\u0131 i\u015faret ederken, mevcut durumdan \u00e7\u0131k\u0131\u015f i\u00e7in metafizik de\u011ferlere sar\u0131lman\u0131n yeterli olmad\u0131\u011f\u0131n\u0131n fark\u0131nda olmalar\u0131na ra\u011fmen, -\u00f6rne\u011fin \u201cferdiyeti yok etme, \u00f6zbilin\u00e7 varl\u0131\u011f\u0131n\u0131 sakatlama<\/em>\u201d, \u201cmuhatap, m\u00fckellef ve mesul olan insan\u0131 ortadan kald\u0131rma<\/em>\u201d rol\u00fc bi\u00e7tikleri d\u0131\u015f belirlemeci g\u00fc\u00e7lerden s\u00f6z ederken maddeci; -b\u00f6l\u00fcnm\u00fc\u015fl\u00fck ve deformasyonun kapitalist s\u00f6m\u00fcr\u00fc ili\u015fkileriyle dolays\u0131z ba\u011f\u0131n\u0131 atlayarak \u201c\u0130slam\u0131n kurucu ilkeleri<\/em>\u201dne d\u00f6n\u00fc\u015f\u00fc \u00e7\u00f6z\u00fcm g\u00f6sterirken metafizik\u00e7idirler. Yazarlar, olumlu-iyi ahl\u00e2k ilkelerinin farkl\u0131 menfaat gruplar\u0131 halinde b\u00f6l\u00fcnm\u00fc\u015f ve birbiriyle \u00e7eli\u015fen topluluklar\u0131 birle\u015ftirici i\u015flev g\u00f6rece\u011fini ve uyumlu-mutlu ya\u015fayabilir k\u0131laca\u011f\u0131n\u0131 iddia ederken, temel hareket ettirici-g\u00fcd\u00fcleyici etken(ler)i karartma pahas\u0131na, o temel \u00fczerinde y\u00fckselen ya da onun taraf\u0131ndan \u015fekillenen unsurlar\u0131 ilkinin yerine ikame ederler. Dini \u201cbuyrultu<\/em>\u201dlar\u0131n insan\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 ko\u015fullarda kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu sorunlar\u0131n \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fc nedeniyle i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc kendi \u00e7aresizli\u011fine \u00e7are aray\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fc olmas\u0131 b\u00f6ylece \u00f6rt\u00fcl\u00fcrken; iyilik ve k\u00f6t\u00fcl\u00fck; erdem ve erdemsizlik, insan\u0131n maddi ya\u015fam\u0131n\u0131 \u00fcretme ko\u015fullar\u0131ndan, \u00fcretimin bi\u00e7imi ve \u00fcretim ili\u015fkilerinden soyutlanarak -k\u00f6t\u00fcl\u00fck ve ahl\u00e2ks\u0131zl\u0131k k\u00fcresel uluslararas\u0131 sermaye ve \u201ciktidar<\/em>\u201d\u0131n yerel olana etkisiyle ba\u011fl\u0131 g\u00f6sterilirken, \u201cmilli<\/em>\u201d ya da \u201cmillet<\/em>\u201de ili\u015fkin kapitalist toplumsal ili\u015fkiler k\u00f6t\u00fcl\u00fckten ar\u0131nd\u0131r\u0131l\u0131r.<\/p>\n

\u0130brahim Halil \u00dc\u00e7er, \u00f6rne\u011fin \u201c\u00f6zellikle ruhlarda derinle\u015fen \u00e7at\u0131\u015fma<\/em>\u201dya kar\u015f\u0131 \u00fclkenin \u201cbedensel varl\u0131\u011f\u0131n\u0131 koruma<\/em>\u201d hedefiyle yetinmeyip, \u201cmilli varl\u0131\u011f\u0131m\u0131z<\/em>\u201d\u0131n \u201cruhsuz bir cesede<\/em>\u201d hapsolmas\u0131n\u0131 engellemeyi gaye olarak i\u015faret eder.[5]<\/a> A. Ayhan \u00c7itil, \u201cbirtak\u0131m propagandalar\u0131n insan\u0131 etkilememesi ve var olma s\u00fcrecini \u015f\u00fcpheye d\u00fc\u015f\u00fcrmemesi i\u00e7in<\/em>\u201d \u201ckendi de\u011ferleriyle bar\u0131\u015f\u0131k olmayan, hatta nefret eden<\/em>\u201d marazi durumun a\u015f\u0131lmas\u0131 gerekti\u011fini s\u00f6yler.[6]<\/a><\/p>\n

K\u0131r ili\u015fkilerinin \u00e7\u00f6z\u00fclmesi ve \u015fehre n\u00fcfus g\u00f6\u00e7\u00fcyle gelenlerin \u201ckendi de\u011ferlerini geli\u015ftirecek<\/em>\u201d yeni yol ve y\u00f6ntemler geli\u015ftiremediklerini (T\u00fcrker); bir deformasyon ya\u015fand\u0131\u011f\u0131n\u0131 (G\u00f6rg\u00fcn); \u201cOsmanl\u0131\u2019dan ba\u015flay\u0131p Cumhuriyetle ivmesini h\u0131zland\u0131ran modernle\u015fme<\/em>\u201d ile \u201cyeni de\u011ferler hiyerar\u015fisini<\/em>\u201d kabul edip bunu da \u201cdevlet akl\u0131 haline getirmek isteyen<\/em>\u201d ve bunu da \u00f6nemli oranda ba\u015faran \u201cyeni bir kesim<\/em>\u201din olu\u015ftu\u011funu ve bu \u201cyeni kesim<\/em>\u201din geleneksel de\u011ferleri<\/em> benimseyen insanlara \u201chayat hakk\u0131 tan\u0131maya<\/em>\u201d dahi tahamm\u00fcl etmediklerini ileri s\u00fcren yazarlar; \u201csadece T\u00fcrkiye halk\u0131n\u0131n de\u011fil genel olarak \u0130slam toplumlar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 temel ahlaki ve siyasi de\u011ferlerle uyumlu \u015fekilde idame ettirmelerinin yollar\u0131n\u0131 bulmalar\u0131<\/em>\u201d i\u00e7in \u00f6rne\u011fin \u201ckendimiz olarak<\/em>\u201d, yani \u201cmillet olarak<\/em>\u201d, \u201cadil ve me\u015fru bir y\u00f6netici<\/em>\u201dnin sorumlulu\u011fu alt\u0131nda birle\u015fmeyi \u00f6nerirler.[7]<\/a><\/p>\n

Teklif yazarlar\u0131 \u201cmillet<\/em>\u201din b\u00f6l\u00fcnmesinden \u015fik\u00e2yet\u00e7i ve ayn\u0131 nedenle de karamsard\u0131rlar: \u201cA\u00e7\u0131k Oturum<\/em>\u201d kat\u0131l\u0131mc\u0131lar\u0131ndan \u0130. Halil \u00dc\u00e7er, bazen diyor, \u201cKad\u0131k\u00f6y ya da \u00dcsk\u00fcdar sokaklar\u0131nda dola\u015f\u0131rken, bu sokaktan sondaj yoluyla d\u00f6rt ki\u015fi \u00e7ekip onlar\u0131 yan yana koydu\u011fumda bu d\u00f6rt ki\u015fiden her birinin T\u00fcrkiye\u2019nin gelece\u011fiyle ilgili tasavvurunun di\u011fer \u00fc\u00e7\u00fcn\u00fc o gelecekten d\u0131\u015flayaca\u011f\u0131 \u015feklindeki karamsar bir duyguya kap\u0131l\u0131yorum\u2026 Soru ayn\u0131 zamanda \u015fehirde ya\u015fayanlar\u0131 m\u00fc\u015fterek bir zeminde bir arada tutmak ve sevk etmekle ilgiliyse, iki milletin zorlamalar, ka\u015f\u0131malar, \u00e7at\u0131\u015fmalar yoluyla d\u00f6rt-be\u015f millete d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcyoruz.<\/em>\u201d Hal b\u00f6yle olunca diyor \u00dc\u00e7er, \u201cVarl\u0131k siyasetinin esas sorusu bu \u00e7at\u0131\u015fman\u0131n \u00fcstesinden nas\u0131l gelebilece\u011fimizle ilgili hale geliyor<\/em>.\u201d[8]<\/a><\/p>\n

Yazarlar, ferdi ve toplumsal b\u00f6l\u00fcnmenin iktisadi nesnel dayanaklar\u0131n\u0131 b\u00fcsb\u00fct\u00fcn g\u00f6rmezden gelmemekle birlikte, b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fc \u201ckendimize ait<\/em>\u201d oldu\u011funu s\u00f6yledikleri \u201cahl\u00e2ki-dini de\u011ferler<\/em>\u201dden uzakla\u015fman\u0131n ve Bat\u0131l\u0131 de\u011ferler olarak g\u00f6sterdikleri ekonomik-siyasal \u201cde\u011ferler<\/em>\u201de y\u00f6nelmenin \u00fcr\u00fcn\u00fc g\u00f6sterirler. \u0130ktisadi uluslararas\u0131 ko\u015fullara a\u011f\u0131rl\u0131kl\u0131 olarak i\u015faret eden Fazl\u0131o\u011flu\u2019nun yakla\u015f\u0131m\u0131na, A. Ayhan \u00c7itil, evet bu da do\u011fru, ama \u201cbunu onlar yap\u0131yorlar da bunun bir zemini de bizde var gibi duruyor<\/em>\u201d diyerek ve ad\u0131n\u0131 koymaks\u0131z\u0131n i\u00e7 dayanaklara i\u015faret ediyor. \u0130\u00e7erdeki dayanaklar\u0131n d\u0131\u015f-uluslararas\u0131 sermayeye i\u00e7eride kendini \u00e7o\u011faltma ya da rant sa\u011flama olana\u011f\u0131 sa\u011flad\u0131\u011f\u0131n\u0131 s\u00f6ylemiyor, ama s\u00f6ylemi\u015f gibi yap\u0131yor ve \u201cevet, yani biz bir \u015fekilde bunu \u00e7\u00f6zemedi\u011fimiz i\u00e7in, Varl\u0131k d\u00fczeyinde tek bir millet olarak bir araya gelebiliriz diyemedi\u011fimiz i\u00e7in s\u0131k\u0131nt\u0131 ya\u015f\u0131yoruz<\/em>\u201d diyor.[9]<\/a> Neden ve sonu\u00e7 aras\u0131ndaki tutars\u0131zl\u0131k besbellidir: \u201cTek bir millet olarak bir araya gelebiliriz<\/em>\u201d diye d\u00fc\u015f\u00fcn\u00fclmedi\u011fi, \u201cher \u00f6bek kendi \u00e7ad\u0131r\u0131n\u0131<\/em>\u201d kurarak \u201cmillet-evi\u2019ni yak\u0131p y\u0131kt\u0131\u011f\u0131<\/em>\u201d i\u00e7in sorun ya\u015fanmaktad\u0131r! B\u00f6l\u00fcnme ve \u201ckendi olmak<\/em>\u201dtan uzakla\u015fman\u0131n -deformasyon- sadece siyasal planda olmay\u0131p toplumsal b\u00fcnyede de var olup \u015fekillendi\u011fini belirten Teklif yazarlar\u0131, \u00e7\u00f6z\u00fcm i\u00e7in \u201czanni<\/em>\u201d-d\u00fc\u015f\u00fcnsel y\u00f6neli\u015f ve ahlaki se\u00e7i\u015fleri \u00f6nerirler. \u201cMillet<\/em>\u201di b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011fe s\u00fcr\u00fckleyen d\u0131\u015f ve i\u00e7 g\u00fc\u00e7lerden s\u00f6z ediliyor, ancak b\u00f6l\u00fcnmenin i\u00e7erideki \u201camil<\/em>\u201dleri-etkenleri \u201c\u0130slam ahl\u00e2k\u0131<\/em>\u201dna ayk\u0131r\u0131l\u0131\u011f\u0131 iddias\u0131yla zihniyet sorununa indirgeniyor; \u201cyar\u0131lma<\/em>\u201d parti siyasetiyle, \u201c\u00e7at\u0131\u015fmac\u0131 dil<\/em>\u201d ile ba\u011fl\u0131 g\u00f6sterilip, \u201cimal edilmi\u015f semboller \u00fczerinden<\/em>\u201d beslenip desteklendi\u011fi ileri s\u00fcr\u00fclerek, nesnel etkenleri karart\u0131c\u0131 bir yakla\u015f\u0131m sergileniyor. \u00dc\u00e7er\u2019e g\u00f6re \u00f6rne\u011fin \u201ck\u0131r\u0131lma, hatta yar\u0131lma anlam de\u011fer d\u00fcnyas\u0131nda<\/em>\u201dd\u0131r!<\/p>\n

\u201cAnlam de\u011fer d\u00fcnyas\u0131<\/em>\u201d olarak i\u015faret edilen ise, manevi-metafizik de\u011ferlerdir. Sorun \u201cfarkl\u0131 de\u011ferler aras\u0131 \u00e7at\u0131\u015fma<\/em>\u201dlar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u00d6mer T\u00fcrker, T\u00fcrkiye\u2019deki durumu \u201cdevletin daha \u00f6nce benimsedi\u011fi de\u011ferlerle Avrupa\u2019daki modern olu\u015fumun bu tarafa (yani T\u00fcrkiye\u2019ye) etkisi neticesinde ortaya \u00e7\u0131kan de\u011ferler aras\u0131nda<\/em>\u201dki \u00e7at\u0131\u015fmaya ba\u011flayarak, T\u00fcrkiye\u2019deki \u201csiyasi akl\u0131n s\u00fcre\u00e7 i\u00e7inde de\u011fer de\u011fi\u015fimine karar verip yol a\u00e7mas\u0131<\/em>\u201dn\u0131n sorun olu\u015fturdu\u011funu ileri s\u00fcr\u00fcyor.<\/p>\n

T\u00fcrker, g\u00fcn\u00fcm\u00fcz devlet y\u00f6neticilerince de seslendirildi\u011fi \u00fczere, Osmanl\u0131\u2019da yayg\u0131n olan \u201ctemel de\u011ferler ile devletin (burada cumhuriyet) siyasal ak\u0131l ve gaye haline getirdi\u011fi de\u011ferler aras\u0131ndaki \u00e7at\u0131\u015fma<\/em>\u201dn\u0131n devletin kendi i\u00e7inde de b\u00f6l\u00fcnmelere yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtiyor ve son 20-30 y\u0131l i\u00e7erisinde \u201cdevletin kurumsal ak\u0131l haline getirdi\u011fi de\u011ferler ile tekrar kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 de\u011ferler aras\u0131ndaki \u00e7at\u0131\u015fma<\/em>\u201ddan s\u00f6z ederek-bunu \u201cfarkl\u0131 de\u011ferler ile hayat\u0131n\u0131 idame ettirmek isteyen<\/em>\u201d kesimlerin bulunmas\u0131na ba\u011fl\u0131yor.<\/p>\n

M\u00fcsl\u00fcmanlar\u0131n yeni d\u00f6nemin bilgi ve ya\u015fam tarz\u0131n\u0131 \u201chen\u00fcz kendi kabulleri ve \u015fartlar\u0131 do\u011frultusunda yeniden \u00fcretemedi\u011finden<\/em>\u201d bahisle \u00d6mer T\u00fcrker, yeni bir alim ve ayd\u0131n tipinin olu\u015fmad\u0131\u011f\u0131n\u0131; Avrupal\u0131 de\u011ferlerin benimsenmesinin modernle\u015fmek anlam\u0131na gelmedi\u011fi gibi, \u201cvarl\u0131\u011f\u0131n\u0131 idame ettirmeyi de sa\u011flamad\u0131\u011f\u0131<\/em>\u201dn\u0131 belirterek, ya\u015fanan \u201ckimlik yar\u0131lmas\u0131<\/em>\u201dna dikkat \u00e7ekiyor. Halil \u00dc\u00e7er ise, \u201c2000\u2019li y\u0131llara kadar o ruhun da hesaba kat\u0131lmas\u0131yla bir milli birli\u011fin elde edilece\u011fini iddia eden insanlar<\/em>\u201d\u0131n yirmi y\u0131ld\u0131r siyaseti belirlediklerine dikkat \u00e7ekerek, bunda ba\u015far\u0131l\u0131 olamad\u0131klar\u0131n\u0131 ima ediyor ve \u201cBedeni ruhla bulu\u015fturmak isteyen insanlar\u0131n yapt\u0131\u011f\u0131 bu denemeyi muhasebe ve m\u00fczakere etme<\/em>\u201d ihtiyac\u0131n\u0131 vurguluyor. Fazl\u0131o\u011flu buna, \u201cBu t\u00fcr meseleleri \u00e7\u00f6zmek i\u00e7in ciddi bir T\u00fcrk akl\u0131n\u0131n \u00e7\u00f6z\u00fcmlemesi ve ele\u015ftirisi<\/em>\u201dnin gereklili\u011fine i\u015faretle katk\u0131da bulunuyor!<\/p>\n

Alimlerin varl\u0131\u011f\u0131 ve yeti\u015fmesinin \u00f6nemi \u00fczerine fikir birli\u011fi i\u00e7indeki yazarlar, Bat\u0131l\u0131la\u015fman\u0131n \u201cbir yalandan ibaret oldu\u011funu<\/em>\u201dnun bir an \u00f6nce anla\u015f\u0131lmas\u0131n\u0131n \u015fart oldu\u011funu s\u00f6yl\u00fcyorlar. \u201cBir an \u00f6nce ortak bir gelecek tasavvuru<\/em>\u201dnu geli\u015ftirmek i\u00e7in bilgi ve akla m\u00fcracaatla (Fazl\u0131o\u011flu); \u201cdinin fert ve toplum hayat\u0131na n\u00fcfus edece\u011fi<\/em>\u201d (\u00dc\u00e7er); siyasetin de inisiyatifiyle, yani devlet eliyle (T\u00fcrker); siyasi karar mekanizmalar\u0131n\u0131n harekete ge\u00e7mesiyle ve \u201ckurumlar\u0131n, cemaatlerin, cemiyetlerin ve fertlerin kendi s\u0131n\u0131rlar\u0131n\u0131n fark\u0131na vararak \u00fczerine d\u00fc\u015feni \u00fcstlenmesi<\/em>\u201d sonucu ve \u201cmerkezi bir y\u00f6netim icras\u0131 anlam\u0131nda eksen devlet modelini<\/em>\u201dn hayata ge\u00e7irilmesini \u00f6nermektedir.[10]<\/a><\/p>\n

Birle\u015ftikleri sonu\u00e7; erdemli ve bilgili se\u00e7kinlerin y\u00f6netimi alt\u0131nda (bunlar\u0131n, dini siyasetin y\u00f6n vermesini isteyenlerden olu\u015faca\u011f\u0131 kendili\u011finden anla\u015f\u0131l\u0131r olmal\u0131d\u0131r) \u201cgen\u00e7lerimize devletin ve piyasan\u0131n ihtiyac\u0131 olan bilgi ve becerileri kazand\u0131ran bir e\u011fitim sistemi<\/em>\u201dnin tesis edilmesi, zaten var olan ve fakat \u201cmilletin ihtiyac\u0131<\/em>\u201dn\u0131n gerekli k\u0131ld\u0131\u011f\u0131 daha \u00f6tesindeki vas\u0131flara haiz insanlar\u0131n (\u201cerdemli insanlar, erdemli bir \u2018s\u0131n\u0131f\u2019, se\u00e7kinler<\/em>\u201d) yeti\u015ftirilerek devlet y\u00f6netimine getirilmesi; \u201cgavurun k\u0131l\u0131c\u0131n\u0131n sallamamak<\/em>\u201d i\u00e7in zaman\u0131nda medrese ve tekkelerde yeti\u015ftirilen se\u00e7kinler gibi se\u00e7kinlerin yeti\u015fmesi i\u00e7in g\u00fcn\u00fcm\u00fczde \u201cbo\u015f olan bu konum alan\u0131<\/em>\u201dn\u0131n doldurulmas\u0131[11]<\/a> ve t\u00fcm e\u011fitim sisteminin \u201c\u0130slam\u2019\u0131n medeni miras\u0131n\u0131 kavrayabilecek \u015fekilde yap\u0131land\u0131r\u0131lmas\u0131<\/em>\u201dd\u0131r![12]<\/a> Yazarlar, bunun \u201cilla somut ki\u015fi olmas\u0131<\/em>\u201d \u015fart olmayan, \u201c\u015eahs-\u0131 manevi de<\/em>\u201d olabilecek \u201cme\u015fru ve adil bir y\u00f6netici<\/em>\u201dnin y\u00fcr\u00fctmesi alt\u0131nda ger\u00e7ekle\u015ftirilebilece\u011fi d\u00fc\u015f\u00fcncesindedirler.<\/p>\n

\u00a0<\/strong><\/p>\n

II.<\/strong><\/p>\n

Teklif dergisi yazarlar\u0131, nesnel ko\u015fullardan s\u00f6z ettikleri her durumda, -\u00f6rne\u011fin \u201ck\u00fcresel uluslar\u00fcst\u00fc<\/em>\u201d ekonomik sistem i\u00e7inde, ona ba\u011flanm\u0131\u015f ve ayn\u0131 nedenle de y\u00f6nlendirilir olduklar\u0131n\u0131 belirttikleri \u201cmahali iktidar<\/em>\u201dlar\u0131n varl\u0131\u011f\u0131ndan s\u00f6z ettiklerinde- maddi nesnel ger\u00e7eklikleri veri al\u0131r g\u00f6r\u00fcnmekle birlikte, olumsuzlad\u0131klar\u0131 durumdan \u00e7\u0131k\u0131\u015f i\u00e7in manevi-ahl\u00e2ki de\u011ferleri adres g\u00f6stermekte; Bat\u0131l\u0131 ilerlemenin (kapitalizm ve burjuva modernizmi) bilimsel, felsefi ve iktisadi unsurlar\u0131n\u0131n \u201c\u0130slami d\u00fc\u015f\u00fcnce ve ya\u015fant\u0131<\/em>\u201dya eklemlenme \u00e7abalar\u0131n\u0131n \u201cde\u011fer farkl\u0131l\u0131\u011f\u0131<\/em>\u201d nedeniyle sorun olu\u015fturucu ve yanl\u0131\u015f oldu\u011funu ileri s\u00fcrerek, g\u00fcncel \u201cmahalli<\/em>\u201d var olma durumunun \u201c\u0130slama \u00f6zg\u00fc metafiziksel zemin<\/em>\u201d \u00fczerinden, yani \u201c\u015fer-i ilkeler<\/em>\u201d esas al\u0131narak d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcp yeniden kurulabilece\u011fini s\u00f6ylemektedirler. \u00c7\u00f6z\u00fcm olarak i\u015faret ettikleri, \u201c\u0130slam\u2019\u0131n kurucu ilkeleri ve onu \u00e7evreleyen ilmi geleneklerin<\/em>\u201d hakim hale gelmesidir. Siyasi, iktisadi alandaki ba\u015far\u0131s\u0131zl\u0131klar\u0131n Bat\u0131l\u0131 de\u011ferlere ilgi ve y\u00f6neli\u015fe yol a\u00e7t\u0131\u011f\u0131n\u0131; bunun da \u0130slam hakk\u0131nda ku\u015fkuculu\u011fa neden oldu\u011funu belirten \u0130. Halil \u00dc\u00e7er, M\u00fcsl\u00fcmanlar\u0131n Bat\u0131l\u0131 ilerlemenin kayna\u011f\u0131nda bulunan bilimsel, felsefi, siyasi ve iktisadi geli\u015fmeleri kendi inan\u00e7lar\u0131yla \u00e7eli\u015fkiye d\u00fc\u015fmeksizin \u201c\u0130slami d\u00fc\u015f\u00fcnce ve ya\u015fant\u0131ya eklemleyebileceklerini g\u00f6stermek<\/em>\u201d istemeleri nedeniyle \u00fcstesinden hala gelemedikleri sorunlarla y\u00fcz y\u00fcze kald\u0131klar\u0131n\u0131 belirterek, buna neden olarak Bat\u0131l\u0131 ilerleme ilkeleriyle \u201cmant\u0131ksal ve tarihsel seviyede y\u00fcr\u00fct\u00fclmesi gereken bir hesapla\u015fmay\u0131<\/em>\u201d atlamalar\u0131n\u0131 g\u00f6sterir. Ba\u015fka bir deyi\u015fle diyor Halil \u00dc\u00e7er, \u201c\u0130slama \u00f6zg\u00fc metafiziksel zemin<\/em>\u201dden uzakla\u015f\u0131ld\u0131\u011f\u0131 i\u00e7in ba\u015far\u0131 sa\u011flanamad\u0131 ve bu sorun h\u00e2l\u00e2 devam ediyor. Ona g\u00f6re, 20. y\u00fczy\u0131lda, \u00f6zellikle de Hilafetin kald\u0131r\u0131lmas\u0131yla (1924) yeni bir travman\u0131n ya\u015fanmas\u0131na neden olundu. Yaln\u0131zca idare bi\u00e7imi de\u011fi\u015fmedi, ondan da \u00f6nemli olarak \u201csiyasi, toplumsal, bireysel ya\u015fant\u0131n\u0131n in\u015fas\u0131nda ilahi irade ve emrin<\/em>\u201d yeri bulunmad\u0131\u011f\u0131 fikri berkitilip ayd\u0131nlanmac\u0131 d\u00fcnyevili\u011fin \u201cg\u00fc\u00e7l\u00fc siyasi bir ifadesi<\/em>\u201d ortaya \u00e7\u0131kt\u0131.[13]<\/a><\/p>\n

Teklif yazarlar\u0131n\u0131n \u00fczerinde anla\u015ft\u0131klar\u0131 \u201c\u00e7\u0131k\u0131\u015f<\/em>\u201d ya da \u201c\u00e7\u00f6z\u00fcm anahtar\u0131<\/em>\u201dn\u0131 Halil \u00dc\u00e7er, \u201cyerel asabiyetleri ve onlar aras\u0131ndaki iktidar kavgalar\u0131n\u0131 a\u015facak bir bi\u00e7imde, kurulu her t\u00fcrden iktidar\u0131n koruyup elde etmesi beklenen y\u00fcksek ahl\u00e2ki-hukuki idealler yani \u015fer\u2019i ilkeler<\/em>\u201d olarak tarif ediyor. \u201c\u0130slam\u0131n kurucu ilkeleri<\/em>\u201d ve \u201c\u0130slam Ahl\u00e2k\u0131<\/em>\u201dn\u0131n \u201c\u015eer-i<\/em>\u201d yorumlar\u0131nda ferdi (bireysel) \u00f6zg\u00fcrl\u00fcklere yer olmad\u0131\u011f\u0131 ya da hatta bu ilkeler ad\u0131na baz\u0131 \u201c\u0130slam \u00fclkeleri<\/em>\u201dnde el-kol kesildi\u011fi bir giz de\u011fildir. Kad\u0131n-erkek hak e\u015fitli\u011finin reddi bir yana, kad\u0131n\u0131n ikincil-tabi bir cinsiyet olarak a\u015fa\u011f\u0131lanmas\u0131na bu ahl\u00e2k ad\u0131na dini fetvalar e\u015fli\u011finde onay bile verilmektedir. Bunlar\u0131n T\u00fcrkiye\u2019de ge\u00e7erlilik kazanmas\u0131 i\u00e7in cihada haz\u0131rland\u0131\u011f\u0131n\u0131 s\u00f6yleyen \u00e7e\u015fitli tarikat mensuplar\u0131yla yazar ve politikac\u0131lar da vard\u0131r.<\/p>\n

\u0130slamc\u0131lar\u0131 da kendi aralar\u0131nda yorum ve uygulama farkl\u0131l\u0131klar\u0131 \u00fczerinden birbirleriyle \u00e7at\u0131\u015fmaya dahi s\u00fcr\u00fckleyen \u201c\u0130slam\u0131n kurucu ilkeleri<\/em>\u201d, ba\u015fl\u0131ca kaynak-dayanaklar\u0131n\u0131 olu\u015fturan Kur\u2019an ve Hadis\u2019ler arac\u0131yla aktar\u0131lanlar olup tefsiri (yorumsal) farkl\u0131l\u0131klar\u0131yla \u201cTanr\u0131 inanc\u0131<\/em>\u201d ve \u201cahl\u00e2ki<\/em>\u201d davran\u0131\u015f-d\u00fc\u015f\u00fcn\u00fc\u015f kal\u0131plar\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde \u201csahneyi dini ve ahl\u00e2ki de\u011ferler<\/em>\u201din de\u011fil ama \u201ciktisadi de\u011ferler<\/em>\u201din belirledi\u011fini ve insan\u0131n bu ili\u015fkiler taraf\u0131ndan \u201chayvan derecesine<\/em>\u201d indirildi\u011fini s\u00f6yleyen Fazl\u0131o\u011flu, kurtar\u0131c\u0131 ilkeleri \u00f6rne\u011fin \u201cfazilet, menfaat ve maslahat (yani sulh), yani uygun ve iyi olan<\/em>\u201d \u015feklinde ifade eder. Ona g\u00f6re, toplumun ba\u015f\u0131nda \u201cadil bir y\u00f6netici olmas\u0131<\/em>\u201d durumunda y\u00f6netim bi\u00e7iminin demokrasi ya da sultanl\u0131k olmas\u0131n\u0131n \u00f6nemi kalmayacak; \u201cmilletlerin kendi ba\u015flar\u0131na i\u015f g\u00f6rmesi<\/em>\u201d m\u00fcmk\u00fcn hale gelecektir.<\/p>\n

 <\/p>\n

III.<\/strong><\/p>\n

Maddi nesnel \u00e7eli\u015fkilere ahl\u00e2ki siyasal \u00e7\u00f6z\u00fcm aray\u0131\u015f\u0131ndaki yazarlar, kapitalist toplumun maddi ger\u00e7ekliklerine \u015fa\u015f\u0131-\u00e7arp\u0131k bir bak\u0131\u015f a\u00e7\u0131s\u0131yla yakla\u015f\u0131rlar. \u201cUluslar\u00fcst\u00fc<\/em>\u201d-Bat\u0131 kapitalizmine ve \u201cmahalli<\/em>\u201d olana etkilerine \u201cmilli<\/em>\u201d ve hatta neredeyse \u201cruhani<\/em>\u201d kapitalizm tercihiyle mal\u00fbl bu bak\u0131\u015f a\u00e7\u0131s\u0131nda kapitalizmin temel \u00e7eli\u015fkisi \u00f6rt\u00fck olarak dahi ima edilmez. Kapitalist \u00fcretim ili\u015fkileri zemininde \u015fekillenen ve de\u011fi\u015fim ge\u00e7iren toplumsal ili\u015fkiler i\u00e7inde ancak ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrme olana\u011f\u0131 bulan ve bulabilecek olan insanlar\u0131, bu konum ve durumlar\u0131n\u0131 karartacak \u015fekilde benimsedikleri de\u011ferler arac\u0131yla tan\u0131mlamaya \u00e7al\u0131\u015fan yazarlar, dini akidelere uyumlu ya\u015fama iddias\u0131ndaki tarikat-cemaat mensuplar\u0131ndan bir k\u0131sm\u0131 paraya-pula bo\u011fulur ve servetlerini durmaks\u0131z\u0131n art\u0131r\u0131rken, \u00e7o\u011funlu\u011fun i\u015fsiz, yoksul ve hatta a\u00e7l\u0131kla terbiye olunmas\u0131n\u0131 \u201ctakdir-i \u0130lahi<\/em>\u201d olarak g\u00f6rd\u00fcklerini s\u00f6ylemiyorlar, ama nesnel durumlar\u0131yla ba\u011fl\u0131 menfaatler taraf\u0131ndan bi\u00e7imlendirilen ili\u015fkilerin \u00fcr\u00fcn\u00fc olarak da g\u00f6rm\u00fcyorlar. Bu ili\u015fkilendirmede toplumsal \u00e7eli\u015fmeler d\u00fc\u015f\u00fcnsel kabuller arac\u0131yla a\u00e7\u0131klanmakta, maddi nesnel hareket ettirici zemin \u00f6rt\u00fclmektedir.<\/p>\n

Teklif yazarlar\u0131n\u0131n mevcut toplum tarifinde emek g\u00fcc\u00fc sahipleriyle (i\u015f\u00e7i, \u00fccretli emek\u00e7i) sermaye sahipleri (kapitalist) aras\u0131ndaki ili\u015fki ve \u00e7eli\u015fki bilin\u00e7li olarak d\u0131\u015flanm\u0131\u015f; sermaye ve servet sahipleriyle yoksul ve yoksun insanlar\u0131n \u201cayn\u0131 din<\/em>\u201dden ve fakat farkl\u0131 \u201cmenfaat gruplar\u0131<\/em>\u201dndan olmalar\u0131n\u0131n pekala m\u00fcmk\u00fcn olmas\u0131yla birlikte bu iki kesim aras\u0131ndaki \u00e7at\u0131\u015fman\u0131n farkl\u0131 yararlar\u0131 do\u011furan ili\u015fkiler zemininde \u015fekillendi\u011fi ge\u00e7i\u015ftirilmi\u015f ya da \u00f6rt\u00fclm\u00fc\u015ft\u00fcr. Bu yakla\u015f\u0131mda farkl\u0131 hayat tarzlar\u0131ndan s\u00f6z edilir, ancak bu hayat tarzlar\u0131na ait \u201cde\u011ferler<\/em>\u201din neden farkl\u0131l\u0131k g\u00f6sterdi\u011fi atlan\u0131r. Oysa hayat tarz\u0131 \u00f6rne\u011fin k\u00f6yde tar\u0131msal \u00fcretim ili\u015fkileri i\u00e7indeki birey ile sanayi \u00fcretiminde yer alan i\u015f\u00e7inin kendi kapitalisti ve kapitalistler s\u0131n\u0131f\u0131yla ili\u015fkileri zemininde farkl\u0131la\u015f\u0131rken, sahip olduklar\u0131 veya olacaklar\u0131 de\u011ferler de \u00e7e\u015fitlenerek ya da de\u011fi\u015ferek farkl\u0131la\u015f\u0131r. Bir tefeci t\u00fcccar ile yoksul bir k\u00f6yl\u00fcn\u00fcn \u201cayn\u0131 de\u011ferleri payla\u015fmas\u0131<\/em>\u201dndan ancak ko\u015fullu ve g\u00f6rece s\u00f6z edilebilir. Ayn\u0131 dili konu\u015fuyordur, ikisi de M\u00fcsl\u00fcmand\u0131r, ayn\u0131 ulusa mensupturlar vb. Ancak t\u00fcm bunlar\u0131 da \u201cyaran<\/em>\u201d daha temelli bir \u00e7eli\u015fki onlar\u0131 birbirleriyle kar\u015f\u0131tlar olarak konumland\u0131r\u0131r. Toplumu \u201cbir arada tutacak ortak zemin\/zeminlerin ne\/neler olabilece\u011fi konusunda ciddi bir ak\u0131l kar\u0131\u015f\u0131kl\u0131\u011f\u0131<\/em>\u201d oldu\u011funu belirten Teklif yazarlar\u0131, ferdi ve toplumsal mutluluk i\u00e7in \u201c\u0130slam\u2019\u0131n kurucu ilkeleri<\/em>\u201d ve \u201ciyi ahl\u00e2k<\/em>\u201da ba\u011fl\u0131 olmay\u0131 ko\u015ful g\u00f6sterirken, \u201cger\u00e7ekli\u011fin insan taraf\u0131ndan kurulabilece\u011fi<\/em>\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc romantizm ile ili\u015fkilendirerek reddetmekte; bu anlay\u0131\u015f\u0131n \u00f6zellikle M\u00fcsl\u00fcmanlar\u0131n ya\u015fad\u0131\u011f\u0131 yerlerde tayin edici \u00f6nem g\u00f6stermedi\u011fini ileri s\u00fcrmektedirler.<\/p>\n

\u0130nsana aktif \u00f6zne kimli\u011fi tan\u0131mayan ve siyasal aktif m\u00fccadele gereksinimini reddeden her yakla\u015f\u0131m, oysa ger\u00e7ekte insan\u0131 mevcut durumun tabi ve edilgen bir unsuruna indirger. Yerel-mahali \u201ciktidar<\/em>\u201d durumunu \u201cBat\u0131l\u0131 modernist de\u011ferler<\/em>\u201d do\u011frultusunda d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f bir de\u011fersizle\u015fme durumu olarak g\u00f6ren yazarlara g\u00f6re, kapitalist i\u015fb\u00f6l\u00fcm\u00fc ve kapitalist s\u00f6m\u00fcr\u00fc zemininde ger\u00e7ekle\u015fen b\u00f6l\u00fcnmenin asli faili d\u0131\u015fsal g\u00fc\u00e7ler (\u201ck\u00fcresel iktisadi iktidar<\/em>\u201d) olup, de\u011fi\u015fim ve \u201cmillet birli\u011fi<\/em>\u201d i\u00e7in \u201ckendimiz olarak<\/em>\u201d var olma siyaseti izlemeye ihtiya\u00e7 vard\u0131r ve bu siyaseti belirleyici olmas\u0131 gereken de \u0130slami akideler-kural ve kaidelerdir! \u015eimdiki ger\u00e7eklikten farkl\u0131 olmas\u0131 \u00f6ng\u00f6r\u00fclen varsay\u0131msal ger\u00e7eklik, as\u0131l olarak zihinde kurgulanan \u201cger\u00e7eklik<\/em>\u201dtir. \u00d6ng\u00f6r\u00fcl\u00fcp ger\u00e7ekle\u015fir g\u00f6sterilen \u201cmillet birli\u011fi<\/em>\u201dnin, par\u00e7alanmas\u0131na yol a\u00e7an \u201cfarkl\u0131 menfaat<\/em>\u201dlerin y\u00f6nlendirici-g\u00fcd\u00fcleyici rol\u00fc atlanarak, \u2018zanni\u2019 iyilik isterlikle durumun kotar\u0131laca\u011f\u0131 vazedilmektedir. Bu yakla\u015f\u0131mda s\u00f6m\u00fcr\u00fc olgusu, s\u00f6zc\u00fck d\u00fczeyinde indirgenmi\u015f haliyle dahi s\u00f6z konusu edilmez; i\u015f\u00e7i s\u0131n\u0131f\u0131 ve burjuvazinin s\u0131n\u0131fsal kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n yan\u0131 s\u0131ra kent-k\u0131r yoksullar\u0131yla sermaye ve servet sahibi zenginlerin hayat tarz\u0131-ya\u015fam bi\u00e7imine y\u00f6n veren ekonomik olgulara \u00f6rt\u00fc \u00e7ekilir.<\/p>\n

Ku\u015fkusuz \u015fu ya da bu ki\u015fi, grup ya da s\u0131n\u0131f i\u00e7in yararl\u0131 olan\u0131n bir ba\u015fkas\u0131 i\u00e7in ayn\u0131 d\u00fczeyde ya da hi\u00e7 yararl\u0131 olmamas\u0131 gibi genel olarak zararl\u0131 olan \u015feylerin varl\u0131\u011f\u0131ndan da s\u00f6z edilebilir. Ancak fazilet, erdem, merhamet, vicdan gibi kavramlar arac\u0131yla a\u00e7\u0131klanan \u201cde\u011ferler<\/em>\u201d genel olarak belirsiz bir genellik<\/em> g\u00f6sterirler. Nas\u0131l anla\u015f\u0131lacaklar\u0131 ve ne ifade ettikleri, maddi \u00fcretim ko\u015fullar\u0131ndan, toplumsal ili\u015fkilerin karakteristik genel \u00f6zelliklerinden, ki\u015fi ve topluluklar\u0131n varl\u0131klar\u0131n\u0131 idame etme bi\u00e7imlerinden ba\u011f\u0131ms\u0131z de\u011fildir. Zenginlik ve yoksulluk dini ilke ve gerekliliklerce \u00fcretilmez. Dini \u201cilke<\/em>\u201dlerin ba\u015fl\u0131cas\u0131 \u201cdo\u011fa \u00fcst\u00fc ilahi g\u00fcc\u00fcn (Tanr\u0131) varl\u0131\u011f\u0131<\/em>\u201dna inanmakt\u0131r, ama kendi \u00e7\u0131karlar\u0131 i\u00e7in ba\u015fkas\u0131n\u0131 s\u00f6m\u00fcrmeyi ve ezmeyi reddeden bir ateistin \u201ciyi ahl\u00e2kl\u0131<\/em>\u201d biri olmas\u0131 pek\u00e2l\u00e2 m\u00fcmk\u00fcnd\u00fcr. Dini ve ahl\u00e2ki ilkelerin kapitalist rekabet sonucu ya\u015fanan y\u0131k\u0131mlar\u0131 engelledi\u011fi g\u00f6r\u00fclmemi\u015ftir. Ama M\u00fcsl\u00fcman-H\u0131ristiyan ve Yahudi dini inan\u00e7lar\u0131na sahip i\u015f\u00e7ilerin bu (dini) inan\u00e7lar\u0131n\u0131n \u015fu ya da bu \u00fclkede \u015fu ya da bu i\u015fletmede \u00fccretlerinin y\u00fckseltilmesi ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n iyile\u015ftirilmesi i\u00e7in m\u00fccadelede bir araya gelmesini engellemedi\u011fi de bir ger\u00e7ektir.<\/p>\n

Fazl\u0131o\u011flu\u2019nun \u201ck\u00fcresel iktisadi iktidar<\/em>\u201d olarak niteledi\u011fi emperyalist-kapitalist sistem, mali sermaye ve tekellerin egemenli\u011findeki d\u00fcnya sistemidir. Tek tek her \u00fclke ekonomisi bu emperyalist ekonomi zincirine ba\u011flanm\u0131\u015ft\u0131r ve T\u00fcrkiye, ba\u011f\u0131ml\u0131 kapitalist bir \u00fclke olarak, bu sistemin halkalar\u0131ndan biridir. Ba\u011f\u0131ml\u0131l\u0131k ili\u015fkilerinin son bulmas\u0131 a\u00e7\u0131kt\u0131r ki, \u00fclke ve \u201ctoplum<\/em>\u201d \u00e7\u0131kar\u0131na olacakt\u0131r. Ancak kapitalist \u00fcretim sisteminin \u0130slam \u015feriat\u0131 y\u00fcr\u00fcrl\u00fc\u011fe konarak s\u00fcrd\u00fcr\u00fclmesi durumunda da s\u00f6m\u00fcr\u00fc ortadan kalkmayacak, birey ve toplumun mutlulu\u011funa yol a\u00e7acak sonu\u00e7lara ula\u015f\u0131lamayacakt\u0131r. Sorun \u00e7\u00fcnk\u00fc dini-ahl\u00e2ki de\u011fil iktisadi, sosyal ve politiktir.<\/p>\n

\u0130nsan\u0131n toplumsal ko\u015fullar taraf\u0131ndan bi\u00e7imlendirilen toplumsal varl\u0131k olmas\u0131, \u00f6zel ferdi (bireysel) \u00e7\u0131kar\u0131n \u201cinsani \u00e7\u0131kar<\/em>\u201d ile \u00e7ak\u0131\u015fmas\u0131n\u0131, ko\u015fullar\u0131n insanile\u015ftirilmesiyle ba\u011fl\u0131 k\u0131lar. \u0130nsan\u0131n insanl\u0131ktan \u00e7\u0131kmas\u0131 s\u00f6z\u00fc, a\u015fa\u011f\u0131lanm\u0131\u015f, sayg\u0131nl\u0131\u011f\u0131n\u0131 yitirmi\u015f, ola\u011fan-do\u011fal insani \u00f6zellikleri kaybetmi\u015f \u2018insan<\/em>\u2019\u0131 i\u015faret eder. Kapitalizm bireyi \u201cbencil birey<\/em>\u201de indirger; insan\u0131n \u201cdo\u011fal e\u015fitli\u011fi<\/em>\u201dnin ko\u015fullar\u0131n\u0131 ortadan kald\u0131r\u0131r ve siyasal kat\u0131lmay\u0131 \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel m\u00fclkiyeti dolay\u0131m\u0131nda bi\u00e7imselle\u015ftirerek \u201cgenel oy<\/em>\u201da daralt\u0131r. Sadece sahip olunan maddi \u00fcretici g\u00fc\u00e7lerinin farkl\u0131l\u0131\u011f\u0131 nedeniyle de\u011fil, toplumsal varl\u0131k olarak birey, toplumun i\u00e7inde toplum taraf\u0131ndan -bu egemen olan g\u00fcc\u00fcn damgas\u0131n\u0131 ta\u015f\u0131r- etkilenen ve bi\u00e7imlendirilen ki\u015filer olarak kat\u0131lmalar\u0131 nedeniyle de bu eksikli bir kat\u0131l\u0131m olur. Herkesin kendi bireysel yarar\u0131 i\u00e7in de\u011fil herkesin ortak yarar\u0131 i\u00e7in davran\u0131\u015f g\u00f6stermesi; ba\u015fka bir ifadeyle toplumun t\u00fcm bireylerinin ortak toplumsal yarar\u0131 g\u00f6zeten davran\u0131\u015flar g\u00f6stermesi, ancak toplumsal\u0131n herkesin gereksindi\u011fi ya\u015fam ara\u00e7lar\u0131na sahip olmas\u0131 ko\u015fullar\u0131nda m\u00fcmk\u00fcnd\u00fcr. Kapitalizm ise, toplumu \u00e7at\u0131\u015fmalara s\u00fcr\u00fckleyen olgulara dayan\u0131r.<\/p>\n

Rekabetten ve emek g\u00fcc\u00fcn\u00fcn s\u00f6m\u00fcr\u00fclmesinden azade bir kapitalizm ve kapitalist d\u00fcnya ger\u00e7ekli\u011finden s\u00f6z edilemeyece\u011fi ve \u201c\u0130slam\u2019\u0131n kurucu ilkeleri<\/em>\u201d b\u00f6ylesi bir toplumun varl\u0131\u011f\u0131na alternatif olu\u015fturmad\u0131\u011f\u0131 i\u00e7in, farkl\u0131 menfaat kesimleri, farkl\u0131 toplumsal s\u0131n\u0131flar ve o s\u0131n\u0131flarca belirlenen bireyler aras\u0131 \u00e7at\u0131\u015fman\u0131n bu \u201cilkeler<\/em>\u201d arac\u0131yla ortadan kald\u0131r\u0131ld\u0131\u011f\u0131 g\u00fcncel-kapitalist toplumdan da s\u00f6z edilemez. Kapitalizm \u00f6rt\u00fck ya da dolays\u0131zca ve isterse her tezah\u00fcr\u00fcnde olsun ele\u015ftirilerek ortadan kald\u0131r\u0131lamayaca\u011f\u0131na g\u00f6re, ahl\u00e2kl\u0131 s\u00f6m\u00fcren ile ahl\u00e2kl\u0131 s\u00f6m\u00fcr\u00fclen aras\u0131ndaki e\u015fitsiz ve birinin di\u011ferinin emek g\u00fcc\u00fcn\u00fc s\u00f6m\u00fcrerek sermaye edindi\u011fi, sermayesini \u00e7o\u011faltarak b\u00fcy\u00fcd\u00fc\u011f\u00fc (buna say\u0131s\u0131z \u00f6rnek g\u00f6sterilebilir, ama bu gerekli mi ki?) ko\u015fullar\u0131n devam\u0131 durumunda ili\u015fkinin asli \u00f6zellik ve nitelikleriyle devam edece\u011fi \u015f\u00fcphesizdir. \u00d6yleyse bu ili\u015fki, ancak onu ge\u00e7ersizle\u015ftirici sosyal-siyasal bir g\u00fc\u00e7 arac\u0131yla de\u011fi\u015ftirilebilir ve bu da s\u00f6m\u00fcr\u00fclen s\u0131n\u0131ftan ba\u015fkas\u0131 olamaz. Teklif yazarlar\u0131n\u0131n \u201ck\u00fcresel uluslar\u00fcst\u00fc g\u00fc\u00e7ler<\/em>\u201din y\u00f6nlendirici bask\u0131s\u0131na kar\u015f\u0131 \u00f6nerdikleri burjuva kapitalist toplumun \u201cadil bir y\u00f6netici<\/em>\u201dnin kumandas\u0131nda farkl\u0131 menfaatlerin uyumu g\u00f6zetilerek s\u00fcrd\u00fcr\u00fclmesidir. Oysa dini akidelerin birle\u015ftiricili\u011finden ancak g\u00f6rece, o da sadece d\u00fc\u015f\u00fcnsel olarak s\u00f6z edilebilir ve M\u00fcsl\u00fcman kapitalist ile M\u00fcsl\u00fcman i\u015f\u00e7inin \u201cfarkl\u0131 menfaat k\u00fcmeleri<\/em>\u201dnde ve kar\u015f\u0131t olarak konumlanmas\u0131 \u00f6nlenemez.<\/p>\n

Kapitalist \u00fcretim sistemi zemininde \u201cfaziletli-erdemli fertler<\/em>\u201din olu\u015fturdu\u011fu \u201citidalli<\/em>\u201d bir toplum var etme siyaseti -diyelim ki \u201cvarl\u0131k siyaseti<\/em>\u201d- temennide dahi kar\u015f\u0131l\u0131ks\u0131zd\u0131r. Ahl\u00e2k, toplumsal insan(lar)\u0131n konumundan ba\u011f\u0131\u015f\u0131k bir ge\u00e7erlik g\u00f6stermez. Ahl\u00e2ki ya da ahl\u00e2kl\u0131 insan ancak belirli bir \u00f6zne kimli\u011finde somutlanabilir. Ahl\u00e2kl\u0131 toplum-ahl\u00e2kl\u0131 \u201cmillet<\/em>\u201d iddias\u0131 somut kar\u015f\u0131l\u0131ktan yoksundur. Belirli bireylerin, gruplar\u0131n, s\u0131n\u0131flar\u0131n ahl\u00e2k\u0131ndan s\u00f6z edilebilir. Kapitalizmde ahl\u00e2k, sosyo-iktisadi ya\u015fama h\u00fckmeden s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131nca belirlenmi\u015ftir. S\u00f6m\u00fcr\u00fclen insan s\u00f6m\u00fcr\u00fcc\u00fcleri taraf\u0131ndan a\u015fa\u011f\u0131lanan, de\u011fer \u00fcretme arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek de\u011fersizle\u015ftirilen insand\u0131r. \u0130nsan\u0131n insan\u0131 s\u00f6m\u00fcrmedi\u011fi ve ezmedi\u011fi bir d\u00fczen, ancak \u00f6zg\u00fcr insanlar\u0131n d\u00fczeni, insan\u0131n insanile\u015fti\u011fi, \u00fcrettikleri dolay\u0131m\u0131nda k\u00f6lele\u015ftirilemedi\u011fi, \u00fcr\u00fcn\u00fcne ve kendine yabanc\u0131la\u015fmad\u0131\u011f\u0131 bir d\u00fczen olur. \u0130nsan\u0131n do\u011fal varl\u0131k olarak gereksindiklerini, fizyolojik ve ruhsal ihtiya\u00e7lar\u0131n\u0131 tahayy\u00fclde kurgulanan bir \u00f6teki-a\u015fk\u0131n alana ve iradeye (Tanr\u0131) havale etmek, bilgi ve ak\u0131lla hareket etmesi gereken insan\u0131 de\u011fersiz yarat\u0131k durumuna d\u00fc\u015f\u00fcrmek demektir. \u0130nsan, oysa duyusal-bilin\u00e7sel vas\u0131flar\u0131yla \u201ciyi<\/em>\u201d ve \u201ck\u00f6t\u00fc<\/em>\u201dy\u00fc ay\u0131rt edebilen bir canl\u0131 t\u00fcr\u00fcd\u00fcr.<\/p>\n

\u0130nsanlar maddi nesnel d\u00fcnyada kendi gereksinmelerini -ve de yeteneklerini- kendileri \u00fcreterek kendilerini ger\u00e7ekle\u015ftirir; kendi insani do\u011falar\u0131n\u0131 yarat\u0131rlar. Bir t\u00fcr olarak hayvanlardan ayr\u0131lan \u00f6zellikleriyle insan\u0131n insan olmaktan gelen \u00f6zellikleri sakl\u0131 tutulmak kayd\u0131yla, geli\u015fimi (ki\u015fili\u011fi-kimli\u011fi) tarihsel-\u00f6zg\u00fcl ko\u015fullarla ba\u011fl\u0131 de\u011fi\u015fkenlik g\u00f6sterir. O \u00e7\u00fcnk\u00fc, bulundu\u011fu ko\u015fullarda ve d\u00f6nemde \u00fcreten (fiziki ve k\u00fclt\u00fcrel), eyleyen ve d\u00fc\u015f\u00fcnen varl\u0131kt\u0131r.<\/p>\n

Fazl\u0131o\u011flu ba\u015fta olmak \u00fczere Teklif yazarlar\u0131 Marx\u2019tan bir \u015feyler okumu\u015flar m\u0131d\u0131r bilinmez ama, resmettikleri belirleyen-belirlenen ili\u015fkisinin sona erdirilmesi i\u00e7in, insan\u0131n\/toplumun kendi nesnelerinin, ya\u015fam\u0131n\u0131n ara\u00e7lar\u0131n\u0131n ve kendi ya\u015fam\u0131n\u0131n denetimini eline almas\u0131 gerekir. Bu da, var olan \u00fcretim tarz\u0131 ve onun bi\u00e7imlendirdi\u011fi s\u00f6m\u00fcr\u00fc ili\u015fkilerine son vermeyi gerektirir. Neden; \u00fcretilen t\u00fcm nesnelerin eme\u011fin \u00fcr\u00fcnleri olmas\u0131 ve fakat \u00fcreticilerine yabanc\u0131la\u015farak onlara d\u0131\u015fsal hale gelmesi[14]<\/a>; i\u015f\u00e7inin eme\u011fine -o \u00fcr\u00fcnde nesnele\u015fmi\u015ftir- \u00fcr\u00fcn\u00fcne ve dolay\u0131s\u0131yla da kendine yabanc\u0131la\u015fmas\u0131d\u0131r. Bu nesnel durum devam etti\u011fi s\u00fcrece hi\u00e7bir fert (birey) \u201cmuhtar<\/em>\u201d olamaz. Sebep a\u00e7\u0131k ve anla\u015f\u0131l\u0131rd\u0131r: \u00d6zel m\u00fclkiyet ve k\u00e2r sistemi olarak kapitalizm insan\u0131n insani kapasitesini geli\u015ftirmesini, yani \u00f6zg\u00fcrce bilin\u00e7li-yarat\u0131c\u0131 potansiyelini ger\u00e7ekle\u015ftirmesini sakatlar ve engeller. Bunun i\u00e7indir ki, bu engelin kald\u0131r\u0131lmas\u0131yla insan ger\u00e7ek insani varl\u0131k ko\u015fullar\u0131n\u0131 yine kendi eylemiyle yaratm\u0131\u015f olur. \u00d6zel m\u00fclkiyetin varl\u0131\u011f\u0131 ko\u015fullar\u0131nda insan\u0131n kendi d\u00fc\u015f\u00fcnsel ve fiziki etkinli\u011fi arac\u0131yla kendi do\u011fas\u0131n\u0131 \u00f6zg\u00fcrce yarat\u0131m\u0131 m\u00fcmk\u00fcn de\u011fildir. S\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen aras\u0131ndaki s\u0131n\u0131fsal uzla\u015fmaz \u00e7eli\u015fki, her bir s\u0131n\u0131f\u0131n var olma bi\u00e7imiyle ba\u011fl\u0131 de\u011fi\u015febilirlik g\u00f6steren ahl\u00e2ki ilkeler arac\u0131yla ortadan kald\u0131r\u0131lamaz. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 ve emek\u00e7ilerin kendilerini \u00f6zg\u00fcrce ger\u00e7ekle\u015ftirmelerine olanak tan\u0131mayan kapitalizm ve burjuva toplumu s\u00f6zc\u00fc\u011f\u00fcn ger\u00e7ek anlam\u0131nda \u201cinsanl\u0131k d\u0131\u015f\u0131<\/em>\u201dd\u0131r! \u0130slami ya da ba\u015fkaca \u201cevrensel dini<\/em>\u201d ilkelerle bu durum ne d\u00fczeltilebilir ne de engellenebilir.<\/p>\n

Verili toplumsal ko\u015fullar i\u00e7indeki bireyler tarihsel geli\u015fmenin ak\u0131\u015f\u0131 i\u00e7inde, belirli s\u0131n\u0131f ili\u015fkileri taraf\u0131ndan ko\u015fullanm\u0131\u015f olarak hareket ederler. Sorunun kendisi yerine \u00e7e\u015fitli ahl\u00e2ki kavramlar\u0131 ge\u00e7irerek kavramsal iyinin etkinli\u011fi arac\u0131yla toplumsal ili\u015fiklerin d\u00f6n\u00fc\u015ft\u00fcr\u00fclece\u011fi g\u00f6r\u00fc\u015f\u00fc, metafizik kategorileri somut toplumsal ili\u015fkilerin yerine ikame ederken a\u00e7maza d\u00fc\u015fer. Teklif yazarlar\u0131 iktisadi sosyal ili\u015fkilere, bu ili\u015fkilerin yorumlanmas\u0131 da demek olmayan kavramlar arac\u0131yla a\u00e7\u0131kl\u0131k getirmeye soyunurken, fertlerin e\u011filim, g\u00fcd\u00fc ve ihtiya\u00e7lar\u0131yla i\u00e7inde hareket ettikleri ko\u015fullar\u0131n onlar\u0131n iyelik (aidiyet) ve sahip olma olanaklar\u0131n\u0131 da belirledi\u011fi ger\u00e7ekli\u011fine g\u00f6z kapamaktad\u0131rlar. Ahl\u00e2ki de\u011ferler, oysa isterse t\u00fcm\u00fcyle iyi ahl\u00e2k \u201cilkeleri<\/em>\u201d \u00fczerinden kurgulans\u0131n, ili\u015fkiler ve ko\u015fullarca belirlenen bireyin sosyal ekonomik durumunu de\u011fi\u015ftirmez. G\u00fcncel \u00f6rnek depremle y\u0131k\u0131lm\u0131\u015f kentlerde, hepsi de M\u00fcsl\u00fcman olan i\u015f\u00e7ilerle kapitalistlerin ili\u015fkilerinde ya\u015fand\u0131. Patronlar sadece daha fazla k\u00e2r i\u00e7in insanlar i\u00e7in tabutluk konut \u00fcretmediler, yak\u0131nlar\u0131n\u0131 depremde kaybeden, kimisi enkaz alt\u0131ndan hen\u00fcz \u00e7\u0131kar\u0131lmam\u0131\u015f olan ve \u00f6l\u00fclerini defnetmekle u\u011fra\u015fmakta olan i\u015f\u00e7ilere e\u011fer i\u015fe d\u00f6n\u00fcp \u00e7al\u0131\u015fmazlarsa, i\u015f akitlerinin feshedilece\u011fini bildirmekten de ka\u00e7\u0131nmad\u0131lar. Bir kez daha g\u00f6r\u00fcld\u00fc ki, \u00f6zel kapitalist m\u00fclkiyete dayanan sistemde belirleyici olan \u201cahl\u00e2ki de\u011ferler<\/em>\u201d de\u011fil \u00e7\u0131karlard\u0131r. Spek\u00fclatif anlam y\u00fckl\u00fc d\u00fc\u015f\u00fcnceler \u00e7\u00fcnk\u00fc somut maddi ili\u015fkilerin yerine ge\u00e7irilemez. Dini ve ahlaki kavramlarca i\u015faret edilen \u201canlam de\u011fer<\/em>\u201d bireylerin tutumunda ifadesini bulur. Gelgelelim bireylerin tutum ve davran\u0131\u015flar\u0131n\u0131 belirleyen onlar\u0131n ger\u00e7ek ya\u015fam ko\u015fullar\u0131d\u0131r. Bu ko\u015fullar bireylerin d\u00fc\u015f\u00fcnceleri ve de\u011ferlerinin as\u0131l etkenleridir. \u00c7at\u0131\u015fman\u0131n \u201canlam de\u011fer d\u00fcnyas\u0131nda<\/em>\u201d ya\u015fand\u0131\u011f\u0131 iddias\u0131, \u00e7at\u0131\u015fman\u0131n nesnel etkenlerini; ekonomik-sosyal nedenlerini \u00f6rten bir anlay\u0131\u015f\u0131 i\u015faret eder. Bu \u201cilkeler<\/em>\u201din i\u015f\u00e7iye s\u00f6yledi\u011fi, patronu i\u00e7in \u015fu kadar uzunca vakit durmaks\u0131z\u0131n \u00e7al\u0131\u015fmakt\u0131r. Oysa i\u015f\u00e7i i\u00e7in kurtulu\u015f, patronuna biat etmede de\u011fil \u00fccretli k\u00f6lelik sisteminin son bulmas\u0131ndad\u0131r.<\/p>\n

Teklif yazarlar\u0131 kapitalist uluslararas\u0131 g\u00fc\u00e7lerin \u201cbelirleyici<\/em>\u201d etkinli\u011fine kar\u015f\u0131, ama kapitalist \u00f6zel m\u00fclkiyet sisteminin devam\u0131ndan yanalar. Bu ise, yak\u0131nd\u0131klar\u0131 b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcn nedenlerini d\u00fc\u015f\u00fcnsel-ahl\u00e2ki \u201canlam de\u011fer<\/em>\u201d farkl\u0131l\u0131\u011f\u0131nda aramalar\u0131na yol a\u00e7\u0131yor. \u0130\u015f\u00e7i, \u00e7al\u0131\u015ft\u0131\u011f\u0131 ve kar\u015f\u0131l\u0131\u011f\u0131nda ya\u015fam gere\u00e7lerinin temini i\u00e7in bir \u00fccret alaca\u011f\u0131 i\u015f aray\u0131\u015f\u0131nda kapitalistin \u201cahl\u00e2kl\u0131s\u0131<\/em>\u201dn\u0131 de\u011fil, \u00e7al\u0131\u015fmas\u0131 kar\u015f\u0131l\u0131\u011f\u0131nda daha fazla \u00fccret, daha iyi \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131 tercih eder. Kapitalist \u00f6zel m\u00fclkiyet sistemi \u00e7\u00fcnk\u00fc \u201canlam de\u011fer bozulmas\u0131<\/em>\u201dn\u0131 art\u0131 de\u011fer s\u00f6m\u00fcr\u00fcs\u00fcnde zaten i\u00e7erir. M\u00dcS\u0130AD \u00fcyesi \u201cdindar<\/em>\u201d kapitalistlerin emek g\u00fcc\u00fcn\u00fc s\u00f6m\u00fcrerek k\u0131sa zamanda palazlanmalar\u0131, \u00e7eli\u015fki ve \u00e7at\u0131\u015fman\u0131n kayna\u011f\u0131n\u0131n kapitalist nesnel ili\u015fkiler zemininde boy verdi\u011fini g\u00f6sterir. Kapitalist i\u015f\u00e7iyi i\u015f\u00e7i olarak g\u00f6r\u00fcr, M\u00fcsl\u00fcman karde\u015fi olarak de\u011fil! \u0130\u015f\u00e7inin \u201cdindarl\u0131\u011f\u0131<\/em>\u201dn\u0131 ise, biat etmesini kolayla\u015ft\u0131r\u0131c\u0131 d\u00fc\u015f\u00fcnsel etken olarak de\u011ferlendirir. \u0130\u015f\u00e7iye \u201ckaz\u0131k atma<\/em>\u201d, onun i\u00e7in daha fazla k\u00e2r amac\u0131yla ba\u011fl\u0131 gerekliliktir.<\/p>\n

Ya\u015fam ko\u015fullar\u0131ndan soyutlanan \u201cahl\u00e2ki de\u011ferler<\/em>\u201d tasavvuru iki y\u00fczl\u00fccedir. Bireylerin ya\u015fam ko\u015fullar\u0131, i\u00e7inde yer ald\u0131klar\u0131 \u00fcretim ili\u015fkileri hayat anlay\u0131\u015f\u0131n\u0131n da ko\u015fullar\u0131d\u0131r. Bu ko\u015fullar, egemen s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131n\u0131n d\u00fc\u015f\u00fcnsel-ahl\u00e2ki ifadesinin topluma egemen olmas\u0131n\u0131n da ko\u015fullar\u0131d\u0131r. \u00c7eli\u015fki, tasavvur edilen ya da edilmi\u015f olanda de\u011fil, onu da esindiren maddi ya\u015fam ko\u015fullar\u0131n\u0131n farkl\u0131 menfaat gruplar\u0131 s\u0131n\u0131flar\u0131n\u0131 \u00fcretmesiyle ba\u011fl\u0131d\u0131r. Bu b\u00f6yleyse ama yap\u0131lmas\u0131 gereken insanl\u0131k d\u0131\u015f\u0131 bu ko\u015fullar\u0131n ortadan kald\u0131r\u0131lmas\u0131d\u0131r. S\u00f6m\u00fcr\u00fclen ve ezilenlere kapitalist s\u00f6m\u00fcr\u00fc sistemine kar\u015f\u0131 m\u00fccadeleyi de\u011fil de ahl\u00e2kl\u0131 olmay\u0131 \u00f6nerenler bu sistemin devam\u0131na hizmet ederler.<\/p>\n

 <\/p>\n

[1]<\/a> Fazl\u0131o\u011flu, \u0130. (2023) \u201c\u00c7a\u011fda\u015f Siyaset: Uluslar\u00fcst\u00fc \u0130ktisadi \u0130ktidar\u0131n K\u00fcresel Art\u0131-De\u011fer Tedbiri\u201d, Teklif<\/em>, Say\u0131: 7, sf. 54-55.<\/p>\n

[2]<\/a> Fazl\u0131o\u011flu, \u0130. (2023) \u201cSiyaset konulu A\u00e7\u0131k Oturum\u201d, Teklif<\/em>, Say\u0131: 7, sf. 23-24.<\/p>\n

[3]<\/a> G\u00f6rg\u00fcn, T. (2023) \u201cSiyaset konulu A\u00e7\u0131k Oturum\u201d, Teklif<\/em>, Say\u0131: 7, sf. 32-33.<\/p>\n

[4]<\/a> \u0130slam’\u0131n Kur\u2019an ve Hadis gibi dini metinleriyle tefsir (yorum) ve uygulama bi\u00e7imleri \u00fczerinden farkl\u0131 anlay\u0131\u015flar\u0131n dini-\u015fer-i ilkeler olarak \u00f6nerildi\u011fi ve \u00e7o\u011fu kez de dayat\u0131ld\u0131\u011f\u0131 bilinir. Cihat\u00e7\u0131 Selefist tefsir ve davran\u0131\u015flarla \u201cbatini-tasavvufi<\/em>\u201d yorumlar farkl\u0131l\u0131k g\u00f6stermesine kar\u015f\u0131n, \u0130slam dini t\u00fcm yorumlarda referans g\u00f6sterilir. \u0130slam ahl\u00e2k\u0131; iyi ahl\u00e2k kapsam\u0131nda erdem, tevazu, edep, c\u00f6mertlik, kin ve intikam g\u00fctmeme; ya da k\u00f6t\u00fc ahl\u00e2k kapsam\u0131nda kibir-cimrilik-sefahat, haks\u0131zl\u0131k, hile, zina, fesat gibi ki\u015fiden ki\u015fiye, topluluktan toplulu\u011fa zamansal-mekansal yorum farkl\u0131l\u0131klar\u0131yla de\u011fi\u015fkenlik g\u00f6steren davran\u0131\u015fsal-d\u00fc\u015f\u00fcnsel unsurlar\u0131 i\u00e7erir.<\/p>\n

[5]<\/a> \u00dc\u00e7er, \u0130. H. (2023) \u201cSiyaset konulu A\u00e7\u0131k Oturum\u201d, Teklif<\/em>, Say\u0131: 7, sf. 35.<\/p>\n

[6]<\/a> \u00dc\u00e7er, \u201cSiyaset konulu A\u00e7\u0131k Oturum\u201d, sf. 36.<\/p>\n

[7]<\/a> \u00dc\u00e7er, age, sf. 38.<\/p>\n

[8]<\/a> \u00dc\u00e7er, age, sf. 26.<\/p>\n

[9]<\/a> \u00c7itil, A. A. (2023) \u201cSiyaset konulu A\u00e7\u0131k Oturum\u201d, Teklif<\/em>, Say\u0131: 7, sf. 26.<\/p>\n

[10]<\/a> \u00c7itil, age, sf. 42.<\/p>\n

[11]<\/a> G\u00f6rg\u00fcn, age, sf. 42-43.<\/p>\n

[12]<\/a> T\u00fcrker, age, sf. 43.<\/p>\n

[13]<\/a> \u00dc\u00e7er, H. (2023) \u201cM\u00fcsl\u00fcmanlar\u0131n \u0130ktidarla \u0130mtihan\u0131: Bir Muhasebe\u201d, Teklif<\/em>, Say\u0131: 7, sf. 73-75.<\/p>\n

[14]<\/a> \u00dcreticinin \u00fcretti\u011fi nesneler \u00fczerinde hi\u00e7bir denetimi yoktur, kapitalistin sahipli\u011fi alt\u0131nda bu nesneler pazarda dola\u015f\u0131ma s\u00fcr\u00fclerek sat\u0131n al\u0131c\u0131s\u0131n\u0131 bulur ve de\u011ferleri realize edilmi\u015f olur.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7etin Akdeniz   Teklif ad\u0131yla yay\u0131mlanan \u201c2 ayl\u0131k d\u00fc\u015f\u00fcnce dergisi\u201d, Ocak 2023 tarihli 7. say\u0131s\u0131nda \u201cSiyaset\u201d ana ba\u015fl\u0131\u011f\u0131 alt\u0131nda ve \u0130slam\u2019\u0131 referans g\u00f6stererek, mevcut durumda b\u00f6l\u00fcnm\u00fc\u015f \u201cmillet\u201d ger\u00e7ekli\u011finin \u0130slam ahl\u00e2k\u0131 ve ilkeleri zemininde yeniden in\u015fa edilmesi ihtiyac\u0131na dikkat \u00e7ekmekte; \u201ckendimiz olarak\u201d var olman\u0131n ancak bu durumda m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Dergi yazarlar\u0131 \u201cferdin\u201d ve toplumun \u201cvar olma siyaseti\u201dni devletin (\u201csiyaset\u201d), […]<\/p>\n","protected":false},"author":1,"featured_media":3454,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[568,370,298],"tags":[],"class_list":["post-3453","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-59-sayi-bahar-2023","category-kuram","category-cetin-akdeniz"],"yoast_head":"\nTEKL\u0130F\u2019\u0130N TEKL\u0130F\u0130: AHL\u00c2K\u0130-\u015eER\u2019\u0130 KAP\u0130TAL\u0130ZM<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/teoriveeylem.net\/tr\/2023\/05\/26\/teklifin-teklifi-ahlaki-seri-kapitalizm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:locale:alternate\" content=\"en_EN\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TEKL\u0130F\u2019\u0130N TEKL\u0130F\u0130: AHL\u00c2K\u0130-\u015eER\u2019\u0130 KAP\u0130TAL\u0130ZM\" \/>\n<meta property=\"og:description\" content=\"\u00c7etin Akdeniz   Teklif ad\u0131yla yay\u0131mlanan \u201c2 ayl\u0131k d\u00fc\u015f\u00fcnce dergisi\u201d, Ocak 2023 tarihli 7. say\u0131s\u0131nda \u201cSiyaset\u201d ana ba\u015fl\u0131\u011f\u0131 alt\u0131nda ve \u0130slam\u2019\u0131 referans g\u00f6stererek, mevcut durumda b\u00f6l\u00fcnm\u00fc\u015f \u201cmillet\u201d ger\u00e7ekli\u011finin \u0130slam ahl\u00e2k\u0131 ve ilkeleri zemininde yeniden in\u015fa edilmesi ihtiyac\u0131na dikkat \u00e7ekmekte; \u201ckendimiz olarak\u201d var olman\u0131n ancak bu durumda m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 ileri s\u00fcrmektedir. 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