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Dostoyevski\u2019ye \u201cahlakl\u0131 olmak i\u00e7in tanr\u0131ya ihtiya\u00e7 var m\u0131?\u201d<\/strong> diye sormu\u015flar.\u00a0 \u015e\u00f6yle cevap vermi\u015f: \u201cTanr\u0131 yoksa her \u015fey mubaht\u0131r.\u201d <\/strong>Ayn\u0131 soruya Nietzsche ise \u015f\u00f6yle kar\u015f\u0131l\u0131k vermi\u015f: \u201cTanr\u0131 yoksa her \u015fey mubah de\u011fildir: art\u0131k her \u015feyin sorumlulu\u011fu bize aittir.\u201d<\/strong><\/p>\n Di\u011fer taraftan I. Kant bu konu\u015fmaya \u015f\u00f6yle kat\u0131lm\u0131\u015f: \u201cEvet, sorumluluk bize ait ancak ahlak\u0131n keyfili\u011fi insanl\u0131\u011f\u0131 kaosa s\u00fcr\u00fckler. Bu y\u00fczden evrensel bir \u00f6l\u00e7\u00fct gerekir. Bu \u00f6l\u00e7\u00fct herkeste ortak olan ak\u0131ld\u0131r. Tanr\u0131 ise ahlak\u0131n mutlak anlamda ger\u00e7ekle\u015fmesinin (adalet, \u00f6d\u00fcl-ceza) garant\u00f6r\u00fcd\u00fcr.\u201d<\/strong><\/p>\n Immanuel Kant, akl\u0131n ahlaki yasay\u0131 bilmek i\u00e7in yeterli oldu\u011funu bunun i\u00e7in Tanr\u0131’ya inanmaya gerek olmad\u0131\u011f\u0131n\u0131 s\u00f6ylese de toplumda \u201ciyi\u201d<\/strong> nin h\u00fck\u00fcm s\u00fcrmesi ve adaletin ger\u00e7ekle\u015fmesi i\u00e7in Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 gerekli g\u00f6r\u00fcr. Yani Kant’a g\u00f6re de Tanr\u0131 olmasa ahlakl\u0131 olunabilir. Lakin Tanr\u0131 inanc\u0131 ahlaki \u00e7abay\u0131 daha anlaml\u0131 k\u0131lar.<\/p>\n Asl\u0131nda bu konu, d\u00fc\u015f\u00fcn d\u00fcnyas\u0131n\u0131n en temel tart\u0131\u015fmalar\u0131ndan biridir ve bu soruya verilen cevap, ahlak\u0131n kayna\u011f\u0131n\u0131 nerede g\u00f6rd\u00fc\u011f\u00fcn\u00fczle do\u011frudan ili\u015fkilidir. \u0130nsan merkezli bir a\u00e7\u0131dan yani sek\u00fcler bir perspektiften bak\u0131ld\u0131\u011f\u0131nda ahlak, i\u00e7sel bir erdem ve rasyonel bir gereklilik olarak g\u00f6r\u00fcl\u00fcr. Bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr ve bilim insan\u0131 ahlak\u0131n toplumsal ya\u015fam\u0131n temel gereksinimi olarak g\u00f6rerek evrimsel ve akli s\u00fcre\u00e7lerle geli\u015fti\u011fini s\u00f6yler. Tanr\u0131 olmadan ahlak m\u00fcmk\u00fcnd\u00fcr \u00e7at\u0131s\u0131 alt\u0131nda toplanan bu g\u00f6r\u00fc\u015fe g\u00f6re ahlak, ilahi bir komut olmay\u0131p insan\u0131n do\u011fas\u0131nda var olan bir \u00f6zellik olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n Teistik a\u00e7\u0131yla bakt\u0131\u011f\u0131m\u0131zda ahlak, Tanr\u0131 varl\u0131\u011f\u0131n\u0131n zorunlu bir sonucudur. Tanr\u0131\u2019 n\u0131n r\u0131zas\u0131n\u0131 kazanmak ve yarat\u0131c\u0131n\u0131n emirlerine uyarak icra edilecek her t\u00fcrl\u00fc eylemin kayna\u011f\u0131, Tanr\u0131 varl\u0131\u011f\u0131n\u0131n ahlaki ger\u00e7ekli\u011finin temelini olu\u015fturur. Bir eylemi \u201ciyi\u201d <\/strong>ve \u201ck\u00f6t\u00fc\u201d<\/strong> yapan \u015feyin bir kayna\u011f\u0131 olmas\u0131 gerekiyordur ki bu da Tanr\u0131 inanc\u0131d\u0131r.<\/p>\n \u00d6zetle:<\/strong><\/p>\n -\u0130nsanlar toplumsal d\u00fczeni sa\u011flayabilmek ve g\u00fcvenli ya\u015fam alanlar\u0131 olu\u015fturabilmek i\u00e7in birtak\u0131m kurallara ihtiya\u00e7 duyarlar. Bu d\u00fczenin sa\u011flanmas\u0131nda izlenecek y\u00f6ntem ak\u0131l yoluyla belirlenebilir.<\/p>\n Veya;<\/p>\n -S\u00f6z konusu d\u00fczenin sa\u011flanmas\u0131 ve g\u00fcvenli ya\u015fam alanlar\u0131n\u0131n tesis edilebilmesi i\u00e7in de\u011fi\u015fmeyen, nesnel ve herkesin kabul edebilece\u011fi bir temel olmas\u0131 gerekmektedir. Bu temel i\u00e7in Tanr\u0131 inanc\u0131 vazge\u00e7ilmez bir dayanakt\u0131r.<\/p>\n Gelelim sadede;<\/p>\n Yukar\u0131daki yaz\u0131lanlardan da anla\u015f\u0131laca\u011f\u0131 \u00fczere toplumsal ya\u015fam i\u00e7in, hangi a\u00e7\u0131dan bakarsan\u0131z bak\u0131n ehliyet<\/strong>\u00a0(bir i\u015fi yapabilme yetkinli\u011fi) ve\u00a0liyakat<\/strong>\u00a0(hak etme\/lay\u0131k olma), ahlak\u0131n en somut uygulama alanlar\u0131d\u0131r. Abartmadan s\u00f6yl\u00fcyorum ki; toplumsal ahlak\u0131n temel dire\u011fi ehliyet ve liyakattir. \u00c7\u00fcnk\u00fc, ahlak\u0131n en temel ilkesi adalettir. Adalet, i\u015fin ehline teslimi ile ger\u00e7ekle\u015fir. Liyakatsizlik, t\u00fcrl\u00fc sebeplerle i\u015fi hak edenin de\u011fil, etmeyenin almas\u0131d\u0131r. Hak gasp\u0131na neden olan bu durum kul hakk\u0131 ya da toplum hakk\u0131 ihlalidir ve ahlaki \u00e7\u00f6k\u00fc\u015f\u00fcn, toplumsal \u00e7\u00fcr\u00fcmenin en b\u00fcy\u00fck i\u015faretidir.<\/p>\n Yetkin olunmayan i\u015fin ba\u015f\u0131na ge\u00e7mek o toplumu tehlikeye atmak demektir. Ba\u015fkalar\u0131n\u0131n ya\u015fam hakk\u0131na sayg\u0131s\u0131zl\u0131k olan bu tutum en b\u00fcy\u00fck ahlaki yozla\u015fma oldu\u011fu gibi toplumu bir arada tutan \u201cg\u00fcven\u201d <\/strong>duygusuna vurulacak en b\u00fcy\u00fck darbedir. Ahlak, toplum temelli bir fayday\u0131 gerektirir. Ehliyetli kadrolar verimlili\u011fi art\u0131r\u0131r, adaleti sa\u011flar ve toplumsal refaha katk\u0131 sunar. Tersi durumda kaynak israf\u0131, kalitesiz hizmet, samimiyetsiz ve d\u00fcr\u00fcst olmayan bir zemin olu\u015fur ki; toplumda erdemli eylemlerin, de\u011fer temelli ya\u015fam\u0131n \u00f6nemi kalmaz.<\/p>\n Oysa \u0130slam dini:<\/strong>\u00a0“Emaneti ehline veriniz” (Nisa, 58) ayetiyle ehliyet ve liyakati bir “emanet<\/strong>” olarak tan\u0131mlar. Ve bu emanetin sahibine verilmesini emreder. Ehliyet ve liyakatin g\u00f6zetilmedi\u011fi toplumlarda adaletsizlik d\u00fczeni h\u00fck\u00fcm s\u00fcrer. Bu d\u00fczen de ahlakl\u0131 kalmak, ahlakl\u0131 olmak ge\u00e7erli bir ak\u00e7e olmayacakt\u0131r.<\/p>\n Ge\u00e7enlerde bir arkada\u015fla sohbetimizde;<\/strong> i\u015fimizde ne kadar ba\u015far\u0131l\u0131 olursak olal\u0131m, \u00fcst d\u00fczey bir \u00fcniversitenin en ge\u00e7erli b\u00f6l\u00fcm\u00fcnden mezun da olsak \u00e7o\u011fu zaman torpille, yalakal\u0131kla, ikiy\u00fczl\u00fcl\u00fckle, siyaset, e\u015f dost marifetiyle bir yerlere gelmi\u015f, kafas\u0131 hi\u00e7bir \u015fekilde \u00e7al\u0131\u015fmayan ve bunu gizlemek i\u00e7in mobbing uygulamaya \u00e7al\u0131\u015fan y\u00f6neticilere maruz kald\u0131\u011f\u0131m\u0131z \u00fczerine mutab\u0131k kald\u0131k. Ve bu nedenle daha \u00e7ok \u00e7al\u0131\u015fmaya de\u011fil, insanlar\u0131 y\u00f6netebilmeye, politik olmaya ve oyunu kurallar\u0131na g\u00f6re oynamaya ihtiyac\u0131m\u0131z\u0131n oldu\u011funu d\u00fc\u015f\u00fcnd\u00fck.<\/p>\n Ben, hayat\u0131n b\u00fct\u00fcn\u00fcn\u00fc kapsayan bu konuyu kendi alan\u0131m\u0131n penceresindeki manzaraya ba\u011flayarak s\u00f6zlerime son vermek istiyorum.<\/p>\n \u201cBir yerde k\u00fc\u00e7\u00fck insanlar\u0131n b\u00fcy\u00fck g\u00f6lgeleri varsa, o yerde g\u00fcne\u015f bat\u0131yor demektir.\u201d<\/strong>\u00a0 \u00c7in atas\u00f6z\u00fcn\u00fcn ifade etti\u011fi de\u011fer ehliyet ve liyakattir. Ehliyet ve liyakatin olmad\u0131\u011f\u0131 toplumlar\u0131n ya\u015fad\u0131\u011f\u0131 mekanlar afet ve acil durum a\u00e7\u0131s\u0131ndan \u00e7ok riskli alanlard\u0131r. Afet ve acil durumlarla alakal\u0131 atanan, belirlenen, yetki ve sorumluluk verilen ki\u015filerin konunun ehli ki\u015filerden se\u00e7ilmesi sa\u011flanmal\u0131d\u0131r. Ehliyet ve liyakat e\u015fyan\u0131n tabiat\u0131na uyumu getirir ve sistemin sa\u011fl\u0131kl\u0131 ve s\u00fcrd\u00fcr\u00fclebilir olmas\u0131 i\u00e7in \u015fartt\u0131r.<\/p>\n Ehliyetli ve Liyakatli insanlara \u00e7\u0131ks\u0131n yolunuz\u2026<\/p>\n *<\/p>\n H\u00dcSEY\u0130N KANZA<\/p>\n","protected":false},"excerpt":{"rendered":" Dostoyevski\u2019ye \u201cahlakl\u0131 olmak i\u00e7in tanr\u0131ya ihtiya\u00e7 var m\u0131?\u201d diye sormu\u015flar.\u00a0 \u015e\u00f6yle cevap vermi\u015f: \u201cTanr\u0131 yoksa her \u015fey mubaht\u0131r.\u201d Ayn\u0131 soruya Nietzsche ise \u015f\u00f6yle kar\u015f\u0131l\u0131k vermi\u015f: \u201cTanr\u0131 yoksa her \u015fey mubah de\u011fildir: art\u0131k her \u015feyin sorumlulu\u011fu bize aittir.\u201d Di\u011fer taraftan I. Kant bu konu\u015fmaya \u015f\u00f6yle kat\u0131lm\u0131\u015f: \u201cEvet, sorumluluk bize ait ancak ahlak\u0131n keyfili\u011fi insanl\u0131\u011f\u0131 kaosa s\u00fcr\u00fckler. […]<\/p>\n","protected":false},"author":2,"featured_media":3730,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,8,36],"tags":[],"class_list":["post-3732","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bursa","category-istanbul","category-yazar"],"views":587,"_links":{"self":[{"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/posts\/3732","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/comments?post=3732"}],"version-history":[{"count":1,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/posts\/3732\/revisions"}],"predecessor-version":[{"id":3733,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/posts\/3732\/revisions\/3733"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/media\/3730"}],"wp:attachment":[{"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/media?parent=3732"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/categories?post=3732"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/marmarahabermerkezi.com\/index.php\/wp-json\/wp\/v2\/tags?post=3732"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}