![](\"http:\/\/www.samsuntarim.gov.tr\/images\/idare\/etik.jpg\")
<\/h2>\n<\/h2>\n <\/strong><\/p>\n Ahlak\u0131n ve ahlaki kurallar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, toplum\/birey ili\u015fkisindeki konumu, tarihsel geli\u015fimi ve ne\u2019li\u011fi sorunsal\u0131n\u0131 inceleyen ahlak teorisini ve toplumsal bir varl\u0131k olarak insan\u0131n davran\u0131\u015f\u0131n\u0131n ne olmas\u0131 gerekti\u011fini a\u00e7\u0131klayan, kurallar koyan normatif ahlak\u0131 da i\u00e7eren \u00f6\u011fretidir Etik.<\/p>\n Etik, \u00e7o\u011fu zaman ahlak s\u00f6zc\u00fc\u011f\u00fc ile e\u015f anlamda kullan\u0131rken, bazen de; ahlak s\u00f6zc\u00fc\u011f\u00fc ile e\u015f anlamda de\u011fil ama, mesleki alanlarda \u201cuyulmas\u0131 gereken \u201cdo\u011frular\u201d bi\u00e7iminde tan\u0131mlanmaktad\u0131r. \u00d6ncelikle belirtilmesi gereken eti\u011fin ahlak ile e\u015f anlaml\u0131 olmad\u0131\u011f\u0131d\u0131r. \u0130kinci olarak etik, mesleki alanda, uygulamada, insan davran\u0131\u015f\u0131n\u0131 bi\u00e7imlendirmeye y\u00f6nelik \u201cdo\u011fru\u201d yarg\u0131lar normu da de\u011fildir.\u00a0 Etik ahlak \u00f6\u011fretisidir; toplumsalla\u015fm\u0131\u015f insan\u0131n eylemini yarg\u0131layan ve d\u00fczenleme \u00e7abas\u0131 do\u011frultusunda kurallar koyan ahlak teorilerinin ve ahlak\u0131n, nedensel, tarihsel bilgisinin t\u00fcml\u00fc\u011f\u00fcd\u00fcr. \u00d6rne\u011fin siyaset ile siyaset \u00f6\u011fretisi, din ile din \u00f6\u011fretisi aras\u0131ndaki ba\u011f ne ise ahlak ile etik aras\u0131ndaki ili\u015fki de odur. Ahlak ve davran\u0131\u015f\u0131n ahlaksal yorumu, topluluk halinde ya\u015fayan insan\u0131n toplumsal prati\u011fine ili\u015fkin, teorik normsal yarg\u0131lar\u0131n bilinci iken; Etik, ge\u00e7erlilikteki, kabul edilen \u201cpratik\u201d ahlaksal yarg\u0131yla ayn\u0131 \u015fey olmayan; ahlak\u0131n \u00f6z\u00fcn\u00fc, ortaya \u00e7\u0131k\u0131\u015f nedenlerini, tarihsel geli\u015fim s\u00fcrecini irdeleyen \u00f6\u011fretidir. Ahlak\u0131n bilgisidir etik.<\/p>\n S\u00fcr\u00fc halinde ya\u015fayan insan\u0131n, d\u0131\u015f d\u00fcnyay\u0131 ve kendi varl\u0131\u011f\u0131n\u0131 alg\u0131lama ve kavrama yetisi olan bilince ula\u015fmas\u0131 ile hayvanlar d\u00fcnyas\u0131ndan s\u0131yr\u0131l\u0131p \u00e7\u0131kt\u0131ktan sonra; topluluk halinde ya\u015fam\u0131n organize edilmesi s\u0131ras\u0131nda ortaya \u00e7\u0131kan ve insan\u0131n \u00f6tekine ( bireye ve toplulu\u011fa), do\u011faya kar\u015f\u0131 g\u00f6revlerinin belirlenmesi ve eyleminin \u201cdo\u011fru\u201d, \u201cyanl\u0131\u015f \u201c ya da bireysel vasf\u0131n\u0131n \u201ciyi\u201d,\u201dk\u00f6t\u00fc\u201d olarak tan\u0131mlanmas\u0131 ve toplumsal bir varl\u0131k olan insan\u0131n davran\u0131\u015f\u0131n\u0131n kurallara ba\u011flanmas\u0131, ahlak\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ifade eder. Ahlak, insanlar\u0131n topluluk halinde ya\u015famas\u0131na ko\u015fut, topluluk \u00fcyesi bilincine ula\u015f\u0131lmas\u0131 a\u015famas\u0131ndan beri varken; Etik \u00e7ok sonra, insanl\u0131\u011f\u0131n k\u00f6leci toplum a\u015famas\u0131nda, insana ait bir zihinsel fenomen haline gelen ahlak\u0131n ne\u2019li\u011fine ili\u015fkin sorular sorulmas\u0131yla ve sorulara felsefecilerin farkl\u0131 yan\u0131tlar vermesiyle olu\u015fmaya ba\u015flar. Ku\u015fkusuz ahlak sorunsal\u0131na farkl\u0131 yakla\u015f\u0131mlar\u0131n ortaya \u00e7\u0131kmas\u0131; toplu\u011fun ilk s\u0131n\u0131fsal ayr\u0131\u015fmas\u0131na ba\u011fl\u0131d\u0131r ve d\u00fc\u015f\u00fcnsel ayr\u0131\u015fma, toplumsal farkl\u0131la\u015fman\u0131n ahlak alan\u0131na yans\u0131mas\u0131n\u0131n ifadesidir. Ahlaki yarg\u0131lar\u0131n ve dolay\u0131s\u0131yla ahlak\u0131n ne oldu\u011funu, nedenselli\u011fini, ve geli\u015fim s\u00fcrecini irdelemek noktas\u0131nda verilen yan\u0131tlar birbirinden tamamen ayr\u0131 sistematiklerde ifadesini bulunca \u201cetik\u201d, felsefeden ayr\u0131 bir \u00f6\u011freti olarak kuruldu. Ku\u015fkusuz ahlak konusunda yakla\u015f\u0131mlar farkl\u0131 olmasayd\u0131, bir \u00f6\u011freti olarak eti\u011fin olu\u015fturulmas\u0131 gerekmezdi ve etik, felsefenin bir dal\u0131 olarak kal\u0131rd\u0131. Ahlak alan\u0131nda farkl\u0131 yakla\u015f\u0131mlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 s\u0131n\u0131fl\u0131 toplumlar\u0131n tarih sahnesinde yeral\u0131\u015f\u0131na do\u011frudan ba\u011fl\u0131d\u0131r. Toplumsal varolu\u015funa g\u00f6re, insan davran\u0131\u015f\u0131n\u0131n, iyi ve k\u00f6t\u00fc, do\u011fru ve yanl\u0131\u015f olarak tan\u0131mlanmas\u0131, eyleminin yarg\u0131lanmas\u0131 ve belirlenmi\u015f normsal yarg\u0131lara g\u00f6re bi\u00e7imlendirilmesi iste\u011fi, bu istemin ifadesi olan teorilerin varolu\u015fu ve \u00e7at\u0131\u015fmal\u0131 duru\u015fu eti\u011fin konular\u0131n\u0131 olu\u015fturdu. Toplumsal ili\u015fkileri ve insan ger\u00e7ekli\u011fini\u00a0 ahlaki yakla\u015f\u0131mla yorumlayarak, ahlak \u00f6\u011fretisinin olu\u015fmas\u0131na katk\u0131da bulunan; \u00c7arvakas, (Hindistan), Yang \u00e7u ve lao Tsu (\u00c7in), Demokritos,Epikuros, Aristoteles (Yunan) ilk (antik) etik\u00e7ilerdir. <\/p>\n Ahlak sorunsal\u0131na ili\u015fkin teoriler, ba\u015flang\u0131c\u0131ndan bu g\u00fcne kadar iki ana g\u00f6r\u00fc\u015f ekseninde yerald\u0131; Materyalist g\u00f6r\u00fc\u015f, idealist g\u00f6r\u00fc\u015f. \u0130nsan\u0131n ahlaki davran\u0131\u015f\u0131na ili\u015fkin bu farkl\u0131 g\u00f6r\u00fc\u015flerin sistematikle\u015fmesi; eti\u011fin, felsefenin bir dal\u0131 olmaktan \u00e7\u0131karak, alana ili\u015fkin \u00f6\u011freti olarak yap\u0131lanmas\u0131n\u0131 beraberinde getirdi. Materyalist g\u00f6r\u00fc\u015f ile idealist g\u00f6r\u00fc\u015f\u00fcn ayr\u0131 duru\u015f g\u00f6sterdikleri ana sorun; Ahlak\u0131n ve ahlaki davran\u0131\u015f\u0131n \u00f6z\u00fc ve ortaya \u00e7\u0131k\u0131\u015f\u0131 sorunsal\u0131na yakla\u015f\u0131mlar\u0131d\u0131r. \u0130dealizme g\u00f6re ahlak; insan\u0131n varolu\u015fuyla birlikte varolan, ve tanr\u0131 taraf\u0131ndan insan\u0131n ruhunun \u015fekillendirilmesi an\u0131nda insana \u201cverilen\u201d davran\u0131\u015f y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcd\u00fcr. Materyalizme g\u00f6re ise; ahlak, insan\u0131n toplumsal prati\u011fine do\u011frudan ba\u011fl\u0131 olarak ortaya konulan ve maddi, ya\u015famsal bir k\u00f6kene dayanan, insan\u0131n toplumsal davran\u0131\u015flar\u0131na ili\u015fkin\u201colu\u015fturulan\u201d y\u00fck\u00fcml\u00fcl\u00fckler ve normatif yarg\u0131lard\u0131r. \u0130dealizme g\u00f6re ahlak tanr\u0131sal, manevi bir de\u011fer standard\u0131 iken; materyalizme g\u00f6re ahlak, insan\u0131n toplumsal prati\u011fine do\u011frudan ba\u011fl\u0131 olarak, insan taraf\u0131ndan ortaya konulan ve yap\u0131land\u0131r\u0131lan, d\u00fcnyasal, insana ait bir moral de\u011ferdir.<\/p>\n Materyalistler; ahlak\u0131n k\u00f6keni ve kayna\u011f\u0131 konusunda, idealistlerin tanr\u0131 merkezli fikirlerine kar\u015f\u0131 s\u00fcrekli m\u00fccadele ettiler. Ku\u015fkusuz bu ana \u00e7izgilerde yer alan felsefecilerin bir k\u0131sm\u0131 d\u00fc\u015f\u00fcnsel olarak birbirlerine yakla\u015fsa da, iki yakla\u015f\u0131m iki ana \u00e7izgide, ahlak \u00f6\u011fretisinin belirleyenleri olarak varoldu. Ahlak sorunsal\u0131na yakla\u015f\u0131m konusunda (\u00f6\u011fretide) di\u011fer bir ayr\u0131\u015fma, ahlak\u0131n tarihsel geli\u015fmesine ili\u015fkin yorumlarda ortaya \u00e7\u0131kt\u0131. Metafizik\u00e7i yakla\u015f\u0131ma g\u00f6re; ahlaki y\u00fck\u00fcml\u00fcl\u00fckler, kural ve yarg\u0131lar; mutlak, de\u011fi\u015fmez ve de\u011fi\u015ftirilemez dogmalard\u0131r. Ahlaki normlar insan\u0131n yarat\u0131l\u0131\u015f\u0131yla birlikte onda anlam bulur ve insanl\u0131k tarihi boyunca ahlaki normlar de\u011fi\u015fmeden, ayn\u0131 kal\u0131r. Diyalektik\u00e7i yakla\u015f\u0131ma g\u00f6re ise ahlak; insan\u0131n toplumsal prati\u011fine do\u011frudan ba\u011fl\u0131 olmas\u0131 itibariyle, farkl\u0131 topluluklarda farkl\u0131 anlam y\u00fcklenen, farkl\u0131 bi\u00e7imlenen, de\u011fi\u015fken ve insanl\u0131\u011f\u0131n geli\u015fim seyrine ba\u011fl\u0131 olarak, bi\u00e7imlendirilen toplumsal, zihinsel de\u011ferdir. Ahlak\u0131n kayna\u011f\u0131na ili\u015fkin ayr\u0131\u015fma ile ayr\u0131 zeminlerde yer tutan idealist ve materyalist felsefeciler kendi saflar\u0131nda da; Ahlak\u0131n tarihsel, toplumsal geli\u015fimine ili\u015fkin yakla\u015f\u0131mlar\u0131 itibar\u0131yla iki cepheye ayr\u0131\u015ft\u0131lar. \u0130dealist ahlak\u00e7\u0131lar\u0131n \u00e7o\u011fu metafizik\u00e7i yakla\u015f\u0131m\u0131 benimserken, \u00e7ok az idealist felsefeci diyalektik yakla\u015f\u0131m\u0131 benimsedi. G.W. Fr\u0131edrich Hegel ve Immanuel Kant bu felsefi yakla\u015f\u0131m\u0131n etkin isimleridir. Di\u011fer yandan ahlak\u0131n kayna\u011f\u0131na ili\u015fkin yakla\u015f\u0131m\u0131 materyalist olan felsefecilerin \u00e7o\u011funlu\u011fu ahlak\u0131n tarihsel, toplumsal geli\u015fimine ili\u015fkin savlar\u0131nda; ahlak normlar\u0131n\u0131n toplumsal farkl\u0131l\u0131klara ve iktisadi ve siyasi geli\u015fmelere tabi olmaks\u0131z\u0131n, onlar\u0131n d\u0131\u015f\u0131nda ideal ve insanl\u0131\u011f\u0131n ula\u015fmas\u0131 gereken, de\u011fi\u015fmez formlar oldu\u011funu savundular (metafizik\u00e7i materyalizm). Bu savunu; Feuerbach ve Spinoza v.b materyalist felsefecileri idealizme yakla\u015ft\u0131rd\u0131. \u00dctopik sosyalistler (Helvetius, Fourier, Saint Simon, R.Owen ) de, adaletli, e\u015fitlik\u00e7i bir toplum yaratma d\u00fc\u015f\u00fcncesi ile insanca bir ya\u015fam i\u00e7in yeni ahlaki normlar konulmas\u0131 gerekti\u011fini savunmalar\u0131na ra\u011fmen, idealizmden kopamad\u0131lar. Diderot, Belinski, \u00c7ernisevski, Herzen, vb, devrimci demokrat felsefeciler Diyalektik\u00e7i ve materyalist yakla\u015f\u0131mlar\u0131 ile \u00f6ne \u00e7\u0131kt\u0131larsa da, materyalizm konusunda g\u00f6sterdikleri zaaf nedeniyle diyalektik\u00e7i materyalist ak\u0131m\u0131n ger\u00e7ek anlamda kurucusu olamad\u0131lar. Ahlak \u00f6\u011fretisinde, ahlak\u0131n kayna\u011f\u0131na ili\u015fkin yakla\u015f\u0131m\u0131nda ger\u00e7ek anlamda materyalist ve ahlak\u0131n tarihsel toplumsal geli\u015fmesine ili\u015fkin savlar\u0131nda da diyalektik\u00e7i olan ilk felsefeci Marks\u2019t\u0131r. Marks ve Engels; kendilerinden \u00f6nce olu\u015fturulan t\u00fcm sistematik felsefi g\u00f6r\u00fc\u015flerle kendi felsefi g\u00f6r\u00fc\u015fleri (Diyalektik materyalizm )\u00a0 aras\u0131na kal\u0131n bir \u00e7izgi \u00e7ektiler. Marksizm, etik alan\u0131nda yeni bir d\u00f6nemi ba\u015flatt\u0131. Ahlak \u00f6\u011fretisinde, materyalizmin idealizmden tam ve ger\u00e7ek kopu\u015fu Marksizm\u2019le ger\u00e7ekle\u015fti.<\/p>\n \u0130dealist felsefeciler, ahlaki standartlar\u0131; de\u011fi\u015fmez, sorgulanamaz \u00f6n kabuller \u00fczerine oturturlar. \u0130dealist etik\u00e7ilere g\u00f6re bu \u00f6n kabul; \u201ctanr\u0131n\u0131n insan\u0131 yaratma s\u00fcrecinde ahlak\u0131 da verdi\u011fi\u201dni belirler. \u0130dealist etik\u00e7iler bu \u00f6n kabul\u00fc tart\u0131\u015f\u0131lmaz ve mutlak ilan eder. \u0130dealistler, tanr\u0131 taraf\u0131ndan belirlenmi\u015f ve konulmu\u015f ilahi y\u00fck\u00fcml\u00fcl\u00fcklere ve ahlaki yarg\u0131lara sorgusuz ba\u011fl\u0131 kalarak; bu zeminde insan\u0131n erdeme nas\u0131l ula\u015faca\u011f\u0131n\u0131 ve davran\u0131\u015f\u0131n\u0131n nas\u0131l bi\u00e7imlendirilece\u011fini tart\u0131\u015f\u0131r.<\/p>\n \u0130lk insan, do\u011fa ve \u00f6teki insanla ili\u015fkisinde davran\u0131\u015f kurallar\u0131n\u0131 belirlerken, \u00f6n kabul\u00fc; ya\u015famsal gereksinimini do\u011fadan elde etmek eyleminin zorunlu oldu\u011fu idi. Bu \u00f6n kabul \u00fczerinden, klan\u0131n ihtiyac\u0131 d\u0131\u015f\u0131nda olan\u0131n ya\u015fam\u0131na son vermemek, ahlaki bir yarg\u0131 olarak benimsendi. Avlanma eyleminde ba\u015flang\u0131\u00e7ta s\u0131n\u0131rlama yoktu; ancak, av fazlas\u0131n\u0131n \u00e7\u00fcr\u00fcmesi nedeniyle,\u201cgereksinime g\u00f6re avlanma\u201d klan\u0131n ahlaki normu oldu. Klan\u0131n \u00f6n kabul\u00fc olan,\u201dinsan gereksinimi i\u00e7in di\u011fer canl\u0131lar\u0131n ya\u015fam\u0131na son vermek\u201d eyleminin \u201cdo\u011fru\u201d bir davran\u0131\u015f olup\/olmad\u0131\u011f\u0131 sorusu sorulmad\u0131. Klan, di\u011fer klanlar\u0131 \u201cd\u00fc\u015fman\u201d ilan etti ve \u00f6teki klan \u00fcyesi insan\u0131n yok edilmesini tart\u0131\u015f\u0131lmaz \u00f6n kabul sayd\u0131. Ahlak, bu \u00f6n kabul \u00fczerinden, klan \u00fcyesinin, \u00f6teki klan \u00fcyesini yoketme an\u0131nda sergiledi\u011fi davran\u0131\u015flar\u0131 yarg\u0131lad\u0131. D\u00fc\u015fman\u0131 yoketme eyleminde en yetenekli insan \u201ckahraman\u201d say\u0131l\u0131rken, d\u00fc\u015fman\u0131n yokedilmesinde pasif duru\u015f; korkakl\u0131k ve sefillik olarak tan\u0131mland\u0131. Kahramanl\u0131k payesi, yoketme eylemini ger\u00e7ekle\u015ftiren insana klan \u015fefli\u011fini sa\u011flayacak kadar \u00f6nemli bir erdem say\u0131ld\u0131. Baz\u0131 klanlar \u00f6teki toplulu\u011fun \u00fcyesi insan\u0131 \u201cinsan\u201d saymad\u0131\u011f\u0131 i\u00e7in \u201davlanan insan\u0131n\u201d yenmesi, o klan taraf\u0131ndan \u201ck\u00f6t\u00fc\u201d olmayan bir davran\u0131\u015f olarak kabul edildi. Sonraki d\u00f6nemlerde, toplulu\u011fun i\u015fg\u00fcc\u00fcne gereksinim duymas\u0131 nedeniyle, \u00f6teki klan \u00fcyesi insan\u0131n yokedilmesi yerine, onun k\u00f6le olarak \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131, yeni bir kural oldu. K\u00f6lenin elde edilmesi ya da \u201csahiplili\u011fin\u201d s\u00fcrd\u00fcr\u00fclmesi ve k\u00f6le ile efendi aras\u0131ndaki ili\u015fkilerin kurala ba\u011flanmas\u0131, yeni ahlaki normu da beraberinde getirdi. Klan\u0131n ahlaki yarg\u0131lar\u0131 bu temel \u00fczerine oturtulurken \u201c\u00f6teki klan \u00fcyesi insan\u0131n katlinin\u201d ya da \u201c di\u011fer insan\u0131n k\u00f6lele\u015ftirilmesinin\u201d k\u00f6t\u00fc ya da iyi oldu\u011funa ili\u015fkin bir yakla\u015f\u0131m farkl\u0131l\u0131\u011f\u0131 olmad\u0131. Ancak ayn\u0131 klan \u00fcyesi insanlar\u0131n birbirini yoketmesi ve k\u00f6le edilmesi yasakland\u0131 ya da ayn\u0131 klan \u00fcyelerinin birbirini yoketmesi; k\u00f6leci toplumla birlikte toplumun hayat\u0131n\u0131 belirleyici hale gelen \u201cm\u00fclk edinme\u201d durumuna do\u011frudan ba\u011flanan ahlaki normlarla belirlendi.<\/p>\n Kabilelerin birle\u015ftirilerek tek krall\u0131k alt\u0131nda birarada tutulmas\u0131 d\u00f6neminde: her kabileye ait ayr\u0131 bir din, ayr\u0131 bir tanr\u0131 ve ahlak\u0131n olmas\u0131 \u201cbirli\u011fin\u201d s\u00fcrd\u00fcr\u00fclebilmesini engeller konumda iken; kabileleri birle\u015ftirici bir ideolojik kuruma gereksinim duyulmas\u0131na ko\u015fut olarak tek tanr\u0131l\u0131 dinler ortaya \u00e7\u0131kt\u0131. Tek tanr\u0131l\u0131 dinler saf anlamda idealist ahlak normlar\u0131n\u0131 belirledi ve insan\u0131, bu birle\u015ftirici, evrensel ahlaki standarda uymaya \u00e7a\u011f\u0131rd\u0131. Ahlak\u0131n evrenselli\u011fi fikri tek tanr\u0131l\u0131 dinlere aittir. Tanr\u0131n\u0131n tekli\u011fi ve dinin insanl\u0131\u011f\u0131 birle\u015ftirici g\u00fc\u00e7 oldu\u011funa ili\u015fkin sanal tan\u0131mlama; m\u00fclkiyet ili\u015fkilerini d\u00fczenleyen kurumlara ideolojik dayanak olan ahlak\u0131n \u00f6n kabul\u00fcd\u00fcr. Ku\u015fkusuz kapitalizmle birlikte ba\u015flayan ulusla\u015fma;\u201ddinin t\u00fcm insanl\u0131\u011f\u0131 birle\u015ftirici ara\u00e7 oldu\u011fu\u201d na ili\u015fkin \u00f6n kabul\u00fc sarst\u0131, ancak ortadan kald\u0131ramad\u0131;\u201culusal\u201d ve kapitalist m\u00fclkiyeti kutsayan de\u011ferlerin de toplumun \u00f6n kabul listesine eklenmesini sa\u011flad\u0131. Bu \u00f6n kabuller, d\u00fcn oldu\u011fu gibi bug\u00fcn de hala, s\u0131n\u0131fl\u0131 toplumlar\u0131n \u00e7o\u011funlu\u011fu a\u00e7\u0131s\u0131ndan ge\u00e7erlili\u011fini korumaktad\u0131r.\u00a0 \u0130dealist etik\u00e7iler, ahlak\u0131n \u00f6z\u00fcn\u00fc ve varolu\u015funu irdelerken ahlak alan\u0131nda yeralan feti\u015fist \u00f6n kabulleri tart\u0131\u015fmaks\u0131z\u0131n, teorik, zihinsel \u00f6nermelerini ve eylemin bilgisini bu temel \u00fczerine yap\u0131land\u0131rd\u0131lar. \u00d6rne\u011fin Atina demokrasisinde felsefeciler; ahlak \u00f6\u011fretilerinde, k\u00f6le insanlar\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6zard\u0131 ederek;\u00a0 ahlak\u0131n kapsam\u0131n\u0131 \u201cvatanda\u015f\u201d olan insanlar\u0131n birbirleriyle ili\u015fkisinin tan\u0131mlanmas\u0131 ile s\u0131n\u0131rland\u0131rarak, ahlak\u0131n ne\u2019li\u011fini ve nas\u0131l\u2019l\u0131\u011f\u0131n\u0131 irdelediler. K\u00f6lenin, k\u00f6le olmay\u0131 reddetmesi, kabul edilemez bir \u201cahlaki bozulma\u201d say\u0131ld\u0131. Efendinin erkine ve m\u00fclk\u00fcne kar\u015f\u0131 geli\u015ftirilecek eylem \u201ck\u00f6t\u00fc\u201d;k\u00f6lenin mutlak itaati temelinde, efendinin onu \u201diyi \u201c ko\u015fullarda bar\u0131nd\u0131rmas\u0131 ve beslemesi erdemin \u00f6l\u00e7\u00fcs\u00fc oldu. Bu yakla\u015f\u0131m t\u00fcm s\u0131n\u0131fl\u0131 toplumlar\u0131n ahlaki sisteminin de\u011fi\u015fmez, ilkesel temeli say\u0131ld\u0131 ve idealist etik bu zemini terketmeksizin sanal ve feti\u015f \u00f6n kabuller \u00fczerinden ahlak sorunsal\u0131n\u0131 ele ald\u0131. \u0130ktisadi ve siyasi egemen olan s\u0131n\u0131f\u0131n ahlak\u0131, o topluma \u201ckendi ahlak\u0131\u201d olarak benimsetildi ve ahlak \u00f6\u011fretisi de s\u0131n\u0131f egemenli\u011finin sonucu olan bu durumu benimseyerek i\u015fe ba\u015flad\u0131. Ahlaki ara\u00e7lar s\u0131n\u0131fsal \u00f6z\u00fcyle; s\u0131n\u0131fsal egemenli\u011fin hakl\u0131l\u0131\u011f\u0131n\u0131n kutsanmas\u0131 \u00f6n kabul\u00fc \u00fczerine in\u015faa edilen \u00f6\u011fretinin kapsam\u0131na girdi.<\/p>\n Ku\u015fkusuz bug\u00fcn de idealistler ayn\u0131 yakla\u015f\u0131m\u0131 benimsiyor. Burjuva etik\u00e7iler; tanr\u0131n\u0131n, dinin ve kutsal metinlerin yan\u0131s\u0131ra, kapitalist \u00fcretim ili\u015fkilerinin de ideal ve de\u011fi\u015fmez oldu\u011fu \u00f6n kabul\u00fc \u00fczerinden, kapitalist uluslar\u0131n, ve ayn\u0131 ulusa mensup insanlar\u0131n davran\u0131\u015flar\u0131n\u0131n ahlaki de\u011ferlendirilmesi olan ve s\u0131n\u0131fsal \u00f6nyarg\u0131lar\u0131n rengiyle bezenmi\u015f \u00f6\u011fretilerini \u201czenginle\u015ftirerek\u201d toplumlara sunuyorlar.<\/p>\n Burjuva etik\u00e7iler, burjuva ve i\u015f\u00e7inin ya da a\u011fa ve serfin s\u0131n\u0131fsal konumunu tam anlam\u0131yla g\u00f6zard\u0131 ederek, onlar\u0131n \u201c\u00f6zg\u00fcr birey\u201d oldu\u011fu varsay\u0131m\u0131ndan hareketle toplumsal davran\u0131\u015flar\u0131n\u0131n tan\u0131m\u0131n\u0131 yap\u0131yorlar ve toplumsal eylemin \u00f6znesi olan insan\u0131n davran\u0131\u015flar\u0131n\u0131, kapitalist \u00fcretim ili\u015fkilerinden soyutlanm\u0131\u015f insan\u0131n \u201c\u00f6zg\u00fcr eylemi\u201d olarak nitelendiriyorlar. \u0130dealist etik\u00e7iler, insanl\u0131\u011f\u0131n geli\u015fmesine ba\u011fl\u0131 olarak de\u011fi\u015fen ahlak\u0131n, toplumsal s\u0131n\u0131flar\u0131n oynad\u0131\u011f\u0131 role do\u011frudan ba\u011fl\u0131 oldu\u011funu ve ahlak\u0131n s\u0131n\u0131fsal tavr\u0131n ideolojik ifadesi oldu\u011funu reddediyorlar.<\/p>\n \u201dYeni\u201c bi\u00e7imlerle ve g\u00fcn\u00fcm\u00fcze uydurulmu\u015f, modernize edilmi\u015f s\u00f6ylemiyle;\u00a0 eski yakla\u015f\u0131mlar \u0131s\u0131t\u0131l\u0131p, yeniden felsefe pazar\u0131na s\u00fcr\u00fcl\u00fcyor. Ve hala idealizm, ulusal ve dinsel kimlikleriyle tan\u0131mlanan varl\u0131k olarak insan\u0131n, bu\u201d kimli\u011fe\u201d g\u00f6re belirlenmi\u015f \u201cd\u00fc\u015fman \u00f6tekine\u201d kar\u015f\u0131 duru\u015funu, ahlaki normlar\u0131n de\u011fi\u015fmezi olarak kabul ediyor. Eti\u011fi \u201cahlak dilinin\u201d mant\u0131ksal yap\u0131s\u0131n\u0131n bilgisi ve ahlak yarg\u0131lar\u0131n\u0131n, terimlerinin adland\u0131r\u0131lmas\u0131n\u0131n bilgisi olarak g\u00f6ren ve insan davran\u0131\u015flar\u0131 hakk\u0131nda tarafs\u0131z bir bilim yaratma iddias\u0131nda olan\u00a0 ET\u0130K-\u00d6TES\u0130 ak\u0131m\u0131n s\u00f6zc\u00fcleri; Ahlak\u0131n temelinin, eylemi ger\u00e7ekle\u015ftiren s\u00fcjenin (\u00f6znenin) bizzat kendinde bulundu\u011fu \u00f6nermesinden hareketle, insan\u0131n sosyal ili\u015fkilerinden ba\u011f\u0131ms\u0131z ahlak kurallar\u0131n\u0131n yarat\u0131c\u0131s\u0131 oldu\u011fu ve ahlaki \u00f6devin insan\u0131n \u00f6z\u00fcnde bulundu\u011fu\u00a0 (a priori oldu\u011fu) g\u00f6r\u00fc\u015f\u00fcn\u00fc savunan \u00d6ZERK ET\u0130K\u2019 \u00e7iler (Kant\u2019\u00e7\u0131lar)ya da\u00a0 bu g\u00f6r\u00fc\u015f\u00fcn tam tersi g\u00f6r\u00fc\u015f\u00fc savunan\u00a0 \u00d6ZERK OLMAYAN ET\u0130K\u2018\u00e7iler; Ahlaki normlar\u0131n ve ahlaki yarg\u0131lar\u0131n konvansiyonel\u00a0 bir nitelikte oldu\u011funu ve insan\u0131n bu genel davran\u0131\u015f normlar\u0131na uymak zorunda olmad\u0131\u011f\u0131n\u0131,insan\u0131n ahlaki yarg\u0131lara ba\u011fl\u0131 olarak davran\u0131\u015flar\u0131n\u0131 bi\u00e7imlemekle y\u00fck\u00fcml\u00fc olmad\u0131\u011f\u0131n\u0131 ve herhangi bir davran\u0131\u015f\u0131n do\u011fru\u00a0 yada yanl\u0131\u015f oldu\u011fu h\u00fckm\u00fcne varman\u0131n olanaks\u0131z oldu\u011funu savunan ET\u0130KSEL R\u00d6LAT\u0130VZM in savunucular\u0131 ve bu ak\u0131m\u0131n izleyicileri olan; Yeni POZ\u0130T\u0130V\u0130STLER, Emperyalizmin sald\u0131r\u0131s\u0131\u00a0 ile yaln\u0131zla\u015ft\u0131r\u0131lan, yoksunla\u015ft\u0131r\u0131lan bireye \u00e7\u0131k\u0131\u015f yolu bulma iddias\u0131nda olan, bireysel kurtulu\u015f\u00e7u\u00a0\u00a0 VAROLU\u015e\u00c7ULAR, YEN\u0130 THOMAS\u00c7ILAR, PRAGMAT\u0130K\u00c7\u0130LER, ahlak\u0131n kayna\u011f\u0131 ve \u00f6z\u00fcne ili\u015fkin yakla\u015f\u0131mlar\u0131nda TEOLOJ\u0130K AHLAKIN (Dinlerin) sanal \u00f6n kabul\u00fc olan kutsal tan\u0131mlamalar\u0131, teorik \u00f6nermelerinin temeline koyuyorlar. Bu sanal \u00f6n kabuller zemininde ye\u015feren t\u00fcm ahlak teorileri, \u201c\u00e7e\u015fitlili\u011fine\u201d ra\u011fmen ayn\u0131 felsefi k\u00f6ke ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 bir bi\u00e7imiyle s\u00fcrd\u00fcr\u00fcyor.<\/p>\n Bir toplumsal varl\u0131k olarak insan\u0131n, d\u0131\u015f d\u00fcnyay\u0131 ve kendisini; kendisi ile \u00f6teki aras\u0131ndaki ili\u015fkileri kavrama ve yorumlama yetisi olan bilin\u00e7, insan\u0131 hayvandan ay\u0131ran t\u00fcm niteliklerin asli unsurudur. Bilin\u00e7li bir varl\u0131k olarak insan, toplumsal ili\u015fkilerinin bir ifadesidir. Dolay\u0131s\u0131yla insan, maddi ili\u015fkilerin varolu\u015f s\u00fcrecine ve de\u011fi\u015fimine do\u011frudan ba\u011fl\u0131 olan bilinciyle d\u00fc\u015f\u00fcnsel d\u00fcnyas\u0131n\u0131 yarat\u0131r, vareder. \u0130nsan bilin\u00e7li bir varl\u0131k olmasayd\u0131; s\u00fcr\u00fc halinde ya\u015fayan insan i\u00e7in d\u00fc\u015f\u00fcnsel eylemin di\u011fer t\u00fcm sonu\u00e7sal olgular\u0131 gibi, ahlak da olmayacakt\u0131. Bir \u00f6\u011freti olarak eti\u011fin varolu\u015fu, t\u00fcm di\u011fer \u00f6\u011fretiler gibi, do\u011frudan insan\u0131n bilin\u00e7li bir varl\u0131k olmas\u0131na ba\u011fl\u0131d\u0131r. \u0130nsan, d\u00fc\u015f\u00fcnsel d\u00fcnyas\u0131n\u0131 vareden ve d\u00fc\u015f\u00fcnsel alan\u0131 kendi entelekt\u00fcel varolu\u015funun temeli yapan ve entelekt\u00fcel varolu\u015fuyla maddi ili\u015fkilerin yeniden bi\u00e7imlendirilmesinde etkin rol oynayan bir varl\u0131kt\u0131r. Maddi ili\u015fkilerin bir sonucu ve yans\u0131mas\u0131 olan ahlaki yarg\u0131lar da, insan\u0131n d\u00fc\u015f\u00fcnsel alanda yaratt\u0131\u011f\u0131 ve giderek toplumsal ili\u015fkilerinin erksel kurumu haline getirdi\u011fi toplumsal bilin\u00e7 formlar\u0131d\u0131r. Ahlak, toplumsal ili\u015fkiler ve yarar bilincinin, bireysel yarar ve \u00f6zg\u00fcrl\u00fck bilincini bask\u0131layarak bi\u00e7imlendirmesidir. Ancak burada atlanmamas\u0131 gereken nokta; T\u00fcm s\u0131n\u0131fl\u0131 toplumlarda, \u201ctoplumsal yarar bilincinin\u201d, asl\u0131nda egemen s\u0131n\u0131f\u0131n yarar bilinci oldu\u011fudur ve toplulu\u011fun yan\u0131lsamal\u0131 bilin\u00e7le, egemen s\u0131n\u0131f yarar\u0131n\u0131 kendi yarar\u0131 olarak tan\u0131mlamas\u0131d\u0131r. Ahlak do\u011frudan bireysel ve toplumsal bilin\u00e7le ili\u015fkili oldu\u011fu anlamda ideolojik ayg\u0131t\u0131n bir unsurudur. Dolay\u0131s\u0131yla ahlak \u00f6\u011fretisi de (Etik de) ideolojiktir. Ahlaki yarg\u0131lar ve kurumlar da, devlet, hukuk ve din gibi, insanl\u0131\u011f\u0131n, toplumsal ya\u015fam\u0131n selameti i\u00e7in yaratt\u0131\u011f\u0131, toplumsal ili\u015fkilerin d\u00fczenleyicisi konumunda bir erk olarak kabul etti\u011fi ve giderek kendi \u00fczerinde de bask\u0131 kurmas\u0131na r\u0131za g\u00f6sterdi\u011fi ideolojik ara\u00e7lard\u0131r. Ahlak da, devlet ve din gibi; toplumsal ili\u015fkilerin, bu ara\u00e7lara gereksinimi olmayacak bir bi\u00e7imde d\u00fczenlendi\u011fi andan itibaren s\u00f6nerek yerini, toplumsal ya\u015fam\u0131n yeni bi\u00e7imleni\u015f ve ilkelerine terk edecektir.\u00a0 Bu yakla\u015f\u0131m, diyalektik materyalist ahlak \u00f6\u011fretisinin temel savlar\u0131ndan biridir.<\/p>\n BAB\u00dcR PINAR<\/p>\n","protected":false},"excerpt":{"rendered":" Ahlak\u0131n ve ahlaki kurallar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, toplum\/birey ili\u015fkisindeki konumu, tarihsel geli\u015fimi ve ne\u2019li\u011fi sorunsal\u0131n\u0131 inceleyen ahlak teorisini ve toplumsal bir varl\u0131k olarak insan\u0131n davran\u0131\u015f\u0131n\u0131n ne olmas\u0131 gerekti\u011fini a\u00e7\u0131klayan, kurallar koyan normatif ahlak\u0131 da i\u00e7eren \u00f6\u011fretidir Etik. Etik, \u00e7o\u011fu zaman ahlak s\u00f6zc\u00fc\u011f\u00fc ile e\u015f anlamda kullan\u0131rken, bazen de; ahlak s\u00f6zc\u00fc\u011f\u00fc ile e\u015f anlamda de\u011fil ama, mesleki […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":{"0":"post-3941","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-etik"},"yoast_head":"\n