{"id":4331,"date":"2010-03-10T13:57:48","date_gmt":"2010-03-10T10:57:48","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/10\/kotu-ve-iyi-iste-evrenin-iki-zit-gucu-akadir-cucen\/"},"modified":"2010-03-10T13:57:48","modified_gmt":"2010-03-10T10:57:48","slug":"kotu-ve-iyi-iste-evrenin-iki-zit-gucu-akadir-cucen","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/10\/kotu-ve-iyi-iste-evrenin-iki-zit-gucu-akadir-cucen\/","title":{"rendered":"K\u00d6T\u00dc ve \u0130Y\u0130 : \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc | A.Kadir \u00c7\u00fc\u00e7en"},"content":{"rendered":"

K\u00d6T\u00dc ve \u0130Y<\/strong>\u0130: \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc. Evren, bu z\u0131tl\u0131\u011f\u0131n birli\u011fi olarak varolmas\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, bazen iyi bazen de k\u00f6t\u00fc evreni y\u00f6neten g\u00fc\u00e7 olmaktad\u0131r. Egemen g\u00fc\u00e7 olan \u00f6\u011fe ayn\u0131 zamanda da insana ve ya\u015fad\u0131\u011f\u0131 d\u00fcnyaya da y\u00f6n verir. Birbirleriyle \u00e7ok s\u0131k\u0131 ili\u015fki halinde olan Evren-D\u00fcnya- \u00eensan \u00fc\u00e7l\u00fcs\u00fc, kendi i\u00e7inde hem k\u00f6t\u00fcy\u00fc hem de iyiyi dialektiksel bir serimleme ile ortaya \u00e7\u0131kar\u0131r.<\/p>\n

\u0130nsan k\u00f6t\u00fcl\u00fc\u011f\u00fcn ya da iyili\u011fin kayna\u011f\u0131 nas\u0131l olur? D\u00fcnya k\u00f6t\u00fcy\u00fc ve iyiyi saklayan ve bar\u0131nd\u0131ran ikametgah yeri midir? Her \u015feyin y\u00fccesi, yarat\u0131c\u0131s\u0131 ve iyisi olan Tanr\u0131 nas\u0131l olurda \u015feytan\u0131 da var edebilir? Ve de onun (\u015feytan\u0131n – k\u00f6t\u00fcn\u00fcn) nas\u0131l evrende \u00f6zg\u00fcr g\u00fc\u00e7 olarak ortaya \u00e7\u0131kmas\u0131na izin verir? \u0130\u015fte bu yaz\u0131 bunlar\u0131 sorgulayarak, irdeleyerek ve a\u00e7\u0131klayarak, k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131n\u0131 ve olanakl\u0131l\u0131\u011f\u0131n\u0131 Evren-D\u00fcnya-\u0130nsan \u00fc\u00e7l\u00fcs\u00fcnde nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 felsefi bir yorumla g\u00f6stermeye \u00e7al\u0131\u015facakt\u0131r. Ve bunu yaparken de St. Augustinus’un bu problemde kulland\u0131\u011f\u0131 felsefi irdelemesi yorumumuza \u0131\u015f\u0131k tutacakt\u0131r. \u00c7\u00fcnk\u00fc bu problemi, felsefe tarihinden ba\u011f\u0131ms\u0131z olarak ele almak k\u00f6t\u00fcl\u00fc\u011f\u00fcn tarihsel geli\u015fimini g\u00f6z ard\u0131 etmek demektir. K\u00f6t\u00fcl\u00fc\u011f\u00fcn tarihsel yorumu, \u00e7a\u011f\u0131m\u0131zdaki kuramlar\u0131 anlamam\u0131za yard\u0131m edece\u011fi inanc\u0131nday\u0131m. St. Augustinus’un felsefesinde “k\u00f6t\u00fc veya g\u00fcnah nedir?” ve “k\u00f6t\u00fcl\u00fc\u011f\u00fcn olu\u015fmas\u0131ndaki nedenler nelerdir?” sorusu irdelenecek ve tart\u0131\u015f\u0131lacakt\u0131r. Bu kavramla Augustinus’un nas\u0131l bir insan tan\u0131m\u0131na ula\u015ft\u0131\u011f\u0131n\u0131 -bence bu tan\u0131m\u0131n sundu\u011fu insan, modem felsefenin bize anlatt\u0131\u011f\u0131 insan tan\u0131m\u0131n\u0131n esaslar\u0131n\u0131 da olu\u015fturur- g\u00f6stermektir.<\/p>\n

Bu konuyu a\u00e7\u0131klayabilmek i\u00e7in hem Augustinus’un bu konudaki g\u00f6r\u00fc\u015flerini incelemek, hem de ondan \u00f6nceki felsef\u00ee d\u00fc\u015f\u00fcnceleri, \u00f6zellikle de Parmenides’in, Platon’un ve Manicheist kuramlara bakmak gereklidir. \u00c7\u00fcnk\u00fc Augustinus felsefesinde ula\u015ft\u0131\u011f\u0131 “k\u00f6t\u00fc” ya da “g\u00fcnah” kavram\u0131 ile daha \u00f6nceki” kuramlardaki k\u00f6t\u00fc kavram\u0131 aras\u0131nda baz\u0131 benzerlik ve farkl\u0131l\u0131klar\u0131n bulundu\u011funu san\u0131yorum. Ayr\u0131ca Augustinus’un kendi k\u00f6t\u00fc veya g\u00fcnah kavram\u0131na ula\u015fmak i\u00e7in kendisine kadar varolan kuramlar\u0131 bilmesi ve hatta onlann eksik ya da yanl\u0131\u015f oldu\u011funu g\u00f6stermesi gerekmektedir. Augustinus’un felsefesine ge\u00e7meden \u00f6nce ni\u00e7in Augustinus’un bu kavram \u00fczerinde durdu\u011funu ve ni\u00e7in k\u00f6t\u00fcl\u00fc\u011f\u00fcn k\u00f6kenlerini bulmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamak gerekir. \u00c7\u00fcnk\u00fc o H\u0131ristiyan k\u00f6t\u00fc ve g\u00fcnah kavram\u0131na ve Tanr\u0131s\u0131na inan\u0131r. Burada bir sorun ortaya \u00e7\u0131kmaktad\u0131r. Bu sorunu Epicuros’cu arg\u00fcman ile \u015fu \u015fekilde form\u00fcle etmek olanakl\u0131d\u0131r: “Tanr\u0131 k\u00f6t\u00fcl\u00fckten ve ac\u0131dan korumak istiyor mu? Fakat bunu yapmaya g\u00fcc\u00fc m\u00fc yok? E\u011fer yoksa, O g\u00fc\u00e7s\u00fcz, ya da kesinlikle her \u015feye g\u00fcc\u00fc yeten de\u011fildir. Her \u015feye g\u00fcc\u00fc yeten fakat istemeyen mi? E\u011fer \u00f6yle ise , O k\u00f6t\u00fcd\u00fcr, ya da kesinlikle t\u00fcm iyilik de\u011fildir. O, ne g\u00fcc\u00fc yetiyor, ne de istemiyor mu? O zaman. O’nu Tanr\u0131 diye \u00e7a\u011f\u0131rmak sa\u00e7ma olur. O, hem g\u00fcc\u00fc yetiyor hem de istiyor mu? O zaman k\u00f6t\u00fcl\u00fck nereden geliyor?” (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine. Giri\u015f.) K\u0131saca, e\u011fer Tanr\u0131 varsa, ni\u00e7in bu d\u00fcnyada k\u00f6t\u00fcl\u00fck ve g\u00fcnah vard\u0131r? \u0130\u015fte bu soru \u00e7er\u00e7evesinde Augustinus, k\u00f6t\u00fc ya da g\u00fcnah kavram\u0131n\u0131 a\u00e7\u0131klamas\u0131 gerekmektedir. Bu yaz\u0131 bu ama\u00e7 do\u011frultusunda irdelenerek, a\u00e7\u0131klanacakt\u0131r.<\/p>\n

Augustinus k\u00f6t\u00fcl\u00fck veya g\u00fcnah problemini \u0130tiraflar adl\u0131 eserinde \u015f\u00f6yle ifade etmektedir. “Kuramlar\u0131m Senin (Tanr\u0131’n\u0131n) bir anlamda sonlu oldu\u011funa inanmama zorlamaktalar; b\u00f6ylece de k\u00f6t\u00fcl\u00fc\u011f\u00fcn varl\u0131\u011f\u0131 Senin kar\u015f\u0131t\u0131n olabilmektedir. K\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131n\u0131 Senden ald\u0131\u011f\u0131 varsay\u0131m\u0131n\u0131n yerine Senin hi\u00e7bir k\u00f6t\u00fcl\u00fck yaratmad\u0131\u011f\u0131na inanmak bana daha iyi gibi g\u00f6z\u00fckmektedir.” (Kitap V, B\u00f6l\u00fcm 10) ‘<\/p>\n

K\u00f6t\u00fcl\u00fck problemini \u015fu \u015fekilde a\u00e7\u0131klamaya \u00e7al\u0131\u015fal\u0131m: E\u011fer k\u00f6t\u00fcl\u00fck var ise ve Tanr\u0131 her t\u00fcrl\u00fc varolan\u0131n nedeni ise, H\u0131ristiyan inan\u00e7lar\u0131ndaki Tanr\u0131 d\u00fc\u015f\u00fcncesiyle, Augustinus’un k\u00f6t\u00fcl\u00fck kuram\u0131 aras\u0131nda \u00e7eli\u015fkiler ortaya \u00e7\u0131kmaktad\u0131r; \u00e7\u00fcnk\u00fc Augustinus’da H\u0131ristiyan d\u00fc\u015f\u00fcncesinde oldu\u011fu gibi Tanr\u0131’n\u0131n sonsuz, ebedi, ezeli ve iyi oldu\u011funu kabul etmektedir. Yani H\u0131ristiyan Tanr\u0131’s\u0131na inanmaktad\u0131r. Her t\u00fcr iyilik Tanr\u0131’dand\u0131r. B\u00fct\u00fcn yarat\u0131lanlar iyidir; \u00e7\u00fcnk\u00fc Tanr\u0131 iyidir. Tanr\u0131’dan gelen hi\u00e7bir k\u00f6t\u00fcl\u00fck ya da g\u00fcnah yoktur. Bu durumda, nas\u0131l olurda d\u00fcnyada k\u00f6t\u00fcl\u00fck ve g\u00fcnah var olabilir? K\u00f6t\u00fcl\u00fc\u011f\u00fcn ve g\u00fcnah\u0131n nedenleri ve kaynaklar\u0131 nedir? Bu sorulara Augustinus’un cevap bulmas\u0131 zorunludur. Aksi halde inand\u0131\u011f\u0131 H\u0131ristiyanl\u0131k ilkelerinde \u00e7eli\u015fkiler ortaya \u00e7\u0131kacakt\u0131r. Ayr\u0131ca bu sorular\u0131n cevab\u0131 H\u0131ristiyanl\u0131\u011f\u0131n ve Augustinus’un felsefesinin temelini
olu\u015fturmaktad\u0131r.<\/p>\n

H\u0131ristiyan inan\u00e7lar\u0131n\u0131 ve d\u00fc\u015f\u00fcncesini kabul eden bir d\u00fc\u015f\u00fcn\u00fcr olan Augustinus’un kendi kuram\u0131n\u0131 geli\u015ftirebilmek i\u00e7in, kendisinden \u00f6nce varolan teorilerin \u0131y\u0131 tan\u0131mlamas\u0131n\u0131 bilmesi gerekmektedir. Bunun sonucu olarak da onlar\u0131 tahrip edip, yerine kendi kuram\u0131n\u0131 yerle\u015ftirmek zorundad\u0131r. \u00c7\u00fcnk\u00fc \u00f6nceki kuramlar do\u011fru ise, nas\u0131l olur da kendi kuram\u0131n\u0131 ve H\u0131ristiyanl\u0131k inan\u00e7lar\u0131n\u0131 savunabilir: veya nas\u0131l kendi kuram\u0131 ge\u00e7erli olabilir? Bu nedenlerle yaz\u0131m\u0131zda problemi bu \u015fekilde ortaya koyduktan sonra, \u00f6ncellikle Parmenides, Platon ve Manichean k\u00f6t\u00fcl\u00fck kuram\u0131n\u0131 a\u00e7\u0131klarken onlar\u0131n Augustinus taraf\u0131ndan nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ve hangi taraflar\u0131 ile yetersiz olduklar\u0131n\u0131 g\u00f6stermek ve irdelemek istiyoruz.<\/p>\n

Ni\u00e7in bu \u00fc\u00e7 kuram (Parmenides. Platon ve Manichean) diye sorgulanabilir. \u00c7\u00fcnk\u00fc bu \u00fc\u00e7 kuram Augustinus \u00f6ncesi en \u00f6nemli d\u00fc\u015f\u00fcncelerdir. \u015eimdi k\u00f6t\u00fcl\u00fck veya g\u00fcnah sorununun Parmenides’in, Platon’un ve Manichean felsefelerinde nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131n\u0131, hangi felsef\u00ee d\u00fc\u015f\u00fcnce ve ilkeler dahilinde ve de ne t\u00fcr bir \u00e7\u00f6z\u00fcm \u00e7er\u00e7evesinde irdelendi\u011fini ele alal\u0131m.<\/p>\n

Parmenides’e g\u00f6re, logos ya da ak\u0131l \u015fu \u015fekilde d\u00fc\u015f\u00fcnmemizi sa\u011flar: Varolan vard\u0131r, yok olamaz; yok olan yoktur, olas\u0131l\u0131kl\u0131 da olsa olamaz. Sadece Varl\u0131k (varolan) vard\u0131r. Varl\u0131k ile d\u00fc\u015f\u00fcnme (logos) ayn\u0131 \u015feydir. Varolan, Herakleitos’un \u00f6\u011fretisinde oldu\u011fu gibi de\u011fi\u015fen ve meydana gelen de\u011fildir. Varolan de\u011fi\u015fmez varl\u0131kt\u0131r. Varolan d\u00fc\u015f\u00fcn\u00fclen oland\u0131r. Yokolan d\u00fc\u015f\u00fcn\u00fclemez ve bilinemez oland\u0131r. Bu nedenle yokluk, varolan ya da Varl\u0131k de\u011fildir.<\/p>\n

Bu d\u00fc\u015f\u00fcnce \u0131\u015f\u0131\u011f\u0131nda Parmenides’e g\u00f6re, Varl\u0131k ger\u00e7ek, bir, kapsayan, ebedi, b\u00f6l\u00fcnmez, de\u011fi\u015fmez, d\u00fczenli ve kan\u015f\u0131k olmayand\u0131r. Parmenides’e g\u00f6re, herhangi bir de\u011fi\u015fikli\u011fi, hareketi, ba\u015fkala\u015fmay\u0131, olu\u015fun \u00e7e\u015fitlili\u011fini veya d\u00f6nemlerini, yoklu\u011fu veya eksikli\u011fi, ve bo\u015flu\u011fu kabul etmek, kesinlikle d\u00fc\u015f\u00fcn\u00fclemez olan yoklu\u011fun varl\u0131\u011f\u0131n\u0131 kabul etmekle \u00e7eli\u015fmektir. Bunlar\u0131n sonucu olarak da, ni\u00e7in hi\u00e7ten (mutlak yoktan) varolan\u0131n yaln\u0131zca bir zaman diliminde oldu\u011funu fakat ba\u015fka bir zamanda olamayaca\u011f\u0131n\u0131 a\u00e7\u0131klamak olanaks\u0131z olacakt\u0131r. \u00c7\u00fcnk\u00fc Varl\u0131\u011f\u0131n yok olmas\u0131, \u00e7\u00fcr\u00fcmesi veya geli\u015fmesi olamaz. \u00c7\u00fcnk\u00fc Varl\u0131\u011f\u0131n dereceleri yoktur. B\u00f6ylece ne varsa o tektir, birdir, b\u00f6l\u00fcnemez ve homojendir.<\/p>\n

Parmenides’e g\u00f6re, yokluk var de\u011fildir. Varl\u0131kta \u00e7okluk veya \u00e7okluklar yoktur. Bu durumda da k\u00f6t\u00fcl\u00fck yokluktur yani Varl\u0131k de\u011fildir. Varl\u0131kta ve varolanda ne yokluk ne de k\u00f6t\u00fcl\u00fck vard\u0131r. Yokluk olarak k\u00f6t\u00fcl\u00fck d\u00fc\u015f\u00fcn\u00fclemez \u00e7\u00fcnk\u00fc Parmenides’e g\u00f6re yokluk d\u00fc\u015f\u00fcn\u00fclemez bir \u015feydir. D\u00fc\u015f\u00fcn\u00fclemeyen ise var de\u011fildir. Parmenides’in bu k\u00f6t\u00fcl\u00fck teorisi k\u00f6t\u00fcl\u00fck \u00fczerine yeterli ve iyi bir a\u00e7\u0131klama gibi g\u00f6r\u00fclmemektedir. \u00c7\u00fcnk\u00fc biz k\u00f6t\u00fcl\u00fc\u011f\u00fcn ve yoklu\u011fun ne oldu\u011funu bilmiyoruz. K\u00f6t\u00fcl\u00fck veya yokluk hakk\u0131nda konu\u015fmak var-olmayan varl\u0131klar hakk\u0131nda konu\u015fmakt\u0131r. Bu ise olanak d\u0131\u015f\u0131d\u0131r. Sonu\u00e7ta, Parmenides’in d\u00fc\u015f\u00fcncesinde k\u00f6t\u00fcl\u00fck, \u00e7\u00f6z\u00fclmemi\u015f problematik bir soru olarak kalmaktad\u0131r.<\/p>\n

K\u00f6t\u00fcl\u00fck sorunu Platon ve Yeni-Platon d\u00fc\u015f\u00fcncelerde de g\u00f6r\u00fclmektedir. Platon m\u00fckemmel ve de\u011fi\u015fmeyen formlar alan\u0131 olan d\u00fc\u015f\u00fcnseli, de\u011fi\u015fen ve m\u00fckemmel olmayan maddesel d\u00fcnya alan\u0131ndan ay\u0131r\u0131r. \u0130nsan ise hem ak\u0131lsal-ruhsal hem de fiziksel bir yarat\u0131k olarak kabul edilmektedir. Di\u011fer bir deyi\u015fle insan ruh ve maddenin birle\u015fimidir. Ruh insan\u0131n iyi olan par\u00e7as\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k madde insan\u0131n k\u00f6t\u00fc par\u00e7as\u0131d\u0131r. B\u00f6ylece Platonculuk ikicilik \u00fczerinde temellenmi\u015f bir g\u00f6r\u00fc\u015ft\u00fcr. Bu ikicili\u011fe g\u00f6re ruh, maddede hapistedir: yani onun mahkumudur. Madde ruhun hapishanesidir. Madde, “\u0130Y\u0130'”nin kar\u015f\u0131t\u0131 ve m\u00fckemmel olmayan\u0131n kayna\u011f\u0131n\u0131 olu\u015fturmaktad\u0131r. D\u00fcnyan\u0131n kusurlulu\u011funun nedeni ve sorumlulu\u011fu, maddenin \u015fekilsiz varl\u0131\u011f\u0131nda yatmaktad\u0131r. \u0130nsan\u0131n k\u00f6t\u00fcl\u00fc\u011f\u00fc ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn kendisi ruhun maddedeki esareti ve mahkumiyeti ile a\u00e7\u0131klanabilir.<\/p>\n

Platon’a g\u00f6re yanl\u0131\u015fl\u0131k, yanl\u0131\u015f yapma ve k\u00f6t\u00fcl\u00fck, hi\u00e7 ya da yokluk hakk\u0131nda bir \u015fey de\u011fildir. Ba\u015fka bir deyi\u015fle, yanl\u0131\u015fl\u0131k ve k\u00f6t\u00fcl\u00fck, mutlak yokluktan gelmemektedir. Platon, Parmenides’in yokluk hakk\u0131ndaki kuram\u0131n\u0131 kabul eder. O da, Parmenides gibi, yoklu\u011fun yok oldu\u011funu yani “Yokluk var de\u011fildir” \u00f6nermesine inan\u0131r. “\u0130Y\u0130” ideas\u0131nda bulunan t\u00fcm \u015feyler do\u011fru ve ger\u00e7ektir. Bu anlam\u0131yla, k\u00f6t\u00fcl\u00fck ve yanl\u0131\u015fl\u0131k ak\u0131lsal-ruhsal d\u00fcnyada olamaz. Buna kar\u015f\u0131l\u0131k, duyular d\u00fcnyas\u0131nda yanl\u0131\u015fl\u0131k ve k\u00f6t\u00fcl\u00fck vard\u0131r \u00e7\u00fcnk\u00fc orada “\u0130Y\u0130” ideas\u0131n\u0131n eksikli\u011fi veya yoksunlu\u011fu vard\u0131r. K\u0131saca, k\u00f6t\u00fcl\u00fck ve yanl\u0131\u015fl\u0131k duyular d\u00fcnyas\u0131na ve maddeye ait fakat ruha ait de\u011fildir. K\u00f6t\u00fcl\u00fck, yoksunluk ve eksiklik olarak ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

Platon ve Platonculuk, Augustinus’un k\u00f6t\u00fcl\u00fck kuram\u0131n\u0131 ve H\u0131ristiyan felsefesini etkilemi\u015ftir. Her ne kadar Augustinus Platon ve Platonculuktan etkilendi ise de kendi teorisi onlarla ayn\u0131 de\u011fildir. Di\u011fer yandan, Augustinus’un k\u00f6t\u00fcl\u00fck kuram\u0131n\u0131 anlamak i\u00e7in Manicheist d\u00fc\u015f\u00fcnceye bakmak zorunlulu\u011fu da vard\u0131r. Augustinus gen\u00e7lik d\u00f6neminde Manicheist d\u00fc\u015f\u00fcnceyi kabul etmesine kar\u015f\u0131n, ya\u015fl\u0131l\u0131k d\u00f6neminde bu kuramda temel ve ilk ilkelerin olmad\u0131\u011f\u0131n\u0131 g\u00f6rerek, kuram\u0131 reddetmi\u015ftir. Bu nedenle de, Manicheist kuram\u0131n ne oldu\u011funu a\u00e7\u0131klamam\u0131z gerekli olmaktad\u0131r.<\/p>\n

Platonculuk gibi, Manicheizm’de ikircili\u011fi kabul etmekle birlikte Manicheizm’in ikircili\u011fi evrenin iyi ve k\u00f6t\u00fc ya da ayd\u0131nl\u0131k ve karanl\u0131\u011f\u0131n birlikteli\u011fiyle a\u00e7\u0131klar. \u0130kircilik her iki ilkenin birbirine olan kar\u015f\u0131tl\u0131\u011f\u0131d\u0131r. Ayd\u0131nl\u0131k ve karanl\u0131k her \u015feyi yaratan g\u00fc\u00e7lerdir. K\u0131saca, Manicheizm i\u00e7in, k\u00f6t\u00fcl\u00fck ya da karanl\u0131k en y\u00fcce ayd\u0131nl\u0131k ya da iyilik kadar varl\u0131\u011f\u0131 olan t\u00f6zd\u00fcr de. Bu g\u00f6r\u00fc\u015fe g\u00f6re, e\u011fer k\u00f6t\u00fcl\u00fck varsa ve e\u011fer Tanr\u0131’da t\u00fcm varolanlar\u0131n nedeni ise o zaman Tanr\u0131 k\u00f6t\u00fcl\u00fc\u011f\u00fcn nedeni ve yarat\u0131c\u0131s\u0131d\u0131r da. (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine, XVI) Karanl\u0131k ve k\u00f6t\u00fcl\u00fck yery\u00fcz\u00fcn\u00fc y\u00f6neten bir t\u00f6z olarak Tanr\u0131’dan gelmektedir. G\u00fcnah i\u015fleyen ve k\u00f6t\u00fcl\u00fck yapan insan de\u011fildir, insan\u0131n i\u00e7indeki bilmedi\u011fimiz ba\u015fka yap\u0131daki varl\u0131kt\u0131r. Bu ba\u015fka varl\u0131k k\u00f6t\u00fcl\u00fck olarak bir t\u00f6z olup evreni olu\u015fturan iki t\u00f6zden biridir. B\u00f6ylece Manichean’lar i\u00e7in, g\u00fcnah ve k\u00f6t\u00fcl\u00fck bize ait de\u011fildir: evrenin kendisinde yani Tanr\u0131’dan gelen bir t\u00f6zd\u00fcr.<\/p>\n

B\u00fct\u00fcn bu d\u00fc\u015f\u00fcnceleri g\u00f6z\u00f6n\u00fcne al\u0131rsak. Manicheist d\u00fc\u015f\u00fcnce H\u0131ristiyan d\u00fc\u015f\u00fcncesi ve Augustinus’un felsefesiyle kar\u015f\u0131t bir konumdad\u0131r. \u00c7\u00fcnk\u00fc hem Augustinus’ta hem de H\u0131ristiyanl\u0131kta Tanr\u0131 iyidir ve Tanr\u0131’dan gelen b\u00fct\u00fcn \u015feylerin iyi oldu\u011fu inanc\u0131 vard\u0131r. K\u00f6t\u00fcl\u00fc\u011f\u00fcn iyilikle ayn\u0131 kaynaktan geldi\u011fini s\u00f6yleyen ikici Manicheist g\u00f6r\u00fc\u015f yanl\u0131\u015ft\u0131r. Bu kabul dolay\u0131s\u0131yla, Augustinus Manicheizmin yanl\u0131\u015f oldu\u011funu g\u00f6stermek zorundad\u0131r. \u0130tiraflar’da Augustinus Manichean bilim ve kozmolojiyi reddeder. Augustinus, “Manichean kitaplar, ay, g\u00fcne\u015f, y\u0131ld\u0131zlar ve g\u00f6ky\u00fcz\u00fc hakk\u0131nda en s\u0131k\u0131c\u0131 yalanlarla doludur” der (\u0130tiraflar, kitap V,7). Bunlara ilaveten. Augustinus Manicheist d\u00fc\u015f\u00fcnceyi \u015fu sat\u0131rlarla da reddeder:<\/p>\n

“Manicheanlar\u0131n toprak, ate\u015f ve hava gibi yo\u011funla\u015ft\u0131r\u0131lm\u0131\u015f -kat\u0131 da olabilir- \u015fekilsiz ve \u00e7irkin t\u00f6z\u00fcn baz\u0131 benzer \u00e7e\u015fitlerini k\u00f6t\u00fcl\u00fck diye adland\u0131rd\u0131klar\u0131na inand\u0131m. Bu onlar\u0131n toprak – d\u00fcnya – dedikleri t\u00f6z vas\u0131tas\u0131yla ar\u0131t\u0131lm\u0131\u015f k\u00f6t\u00fc ruhun bir \u00e7e\u015fidi olarak hayal ettikleridir. \u00c7\u00fcnk\u00fc Tanr\u0131’n\u0131n yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine inanmak i\u00e7in kendimi zorlad\u0131m, ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn (\u015feytan\u0131n) az ve iyinin daha fazla derecede, fakat her ikisi de s\u0131n\u0131rs\u0131z kar\u015f\u0131t iki k\u00fctle oldu\u011funu tasarlad\u0131m… Sen (Tanr\u0131) sand\u0131\u011f\u0131m gibi Senin kendi i\u00e7inden, orjinalli\u011fini alan hi\u00e7bir k\u00f6t\u00fcl\u00fck (\u015feytan – g\u00fcnah) yaratmad\u0131n” (\u0130tiraflar Kitap V B\u00f6l\u00fcm 10)<\/p>\n

Augustinus i\u00e7in Manichean d\u00fc\u015f\u00fcnce kutsal kitapla (\u0130ncil’e) kar\u015f\u0131tt\u0131r ve Manichean cevap zay\u0131f ve yetersizdir. Asl\u0131nda onlar kendi d\u00fc\u015f\u00fcncelerini halka temkinli ve s\u0131n\u0131rl\u0131 bi\u00e7imde anlatmaktalar ve mezhepte yeti\u015fmekte olan gen\u00e7lere \u00f6zel toplant\u0131larda, \u015feytan\u0131nda (k\u00f6t\u00fcl\u00fc\u011f\u00fcnde) bir t\u00f6z oldu\u011funu s\u00f6ylemekteler. (\u0130tiraflar Kitap V B\u00f6l\u00fcm 11:)<\/p>\n

Manicheanlar i\u00e7in, k\u00f6t\u00fcl\u00fck veya \u015feytan kozmik bir g\u00fc\u00e7t\u00fcr ve evrende bir t\u00f6zd\u00fcr. Di\u011fer yandan ise, St. Augustinus bu g\u00f6r\u00fc\u015f\u00fc reddeder. Augustinus, “k\u00f6t\u00fcl\u00fck bir t\u00f6z de\u011fildir” der, (\u0130tiraflar Kitap IV B\u00f6l\u00fcm 15) ve “orijinini bulmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m k\u00f6t\u00fcl\u00fck bir t\u00f6z de\u011fildir; \u00e7\u00fcnk\u00fc e\u011fer bir t\u00f6z olsayd\u0131, iyi olacakt\u0131.” (\u0130tiraflar Kitap VII B\u00f6l\u00fcm 12). Augustinus k\u00f6t\u00fcl\u00fc\u011f\u00fcn Tanr\u0131’dan gelmedi\u011fini tart\u0131\u015fmaya a\u00e7ar, \u00e7\u00fcnk\u00fc e\u011fer Tanr\u0131’dan gelseydi, “o (k\u00f6t\u00fcl\u00fck), iyili\u011fin en y\u00fcce d\u00fczeninin yaratt\u0131\u011f\u0131 t\u00f6z olarak yok edilemez olurdu, ya da e\u011fer iyi olmasayd\u0131 o yok edilemeyenin yok edilebilir t\u00f6z\u00fc olabilecekti; b\u00f6ylece Sen her ne yap\u0131yorsan iyidir ve Senin taraf\u0131ndan yap\u0131lmam\u0131\u015f hi\u00e7bir t\u00f6z\u00fcn olmad\u0131\u011f\u0131 bana kesin bi\u00e7imde g\u00f6z\u00fckmektedir.” (\u0130tiraflar Kitap VII b\u00f6l\u00fcm 12.) Sonu\u00e7 olarak. Augustinus’a g\u00f6re, k\u00f6t\u00fcl\u00fck ya da \u015feytan bir t\u00f6z de\u011fildir.
Bunlara ilaveten, Augustinus Tanr\u0131’n\u0131n \u015feytan\u0131 ve k\u00f6t\u00fcl\u00fc\u011f\u00fc yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine de kat\u0131lmaz ve rededer. Ba\u015fka bir deyi\u015fle s\u00f6ylersek, Tanr\u0131, k\u00f6t\u00fcl\u00fc\u011f\u00fcn ya da \u015feytan\u0131n nedeni de\u011fildir. Bu sorunu hem \u0130tiraflar hem de \u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine adl\u0131 eserlerinde tart\u0131\u015f\u0131r \u0130tiraflar’da \u015f\u00f6yle ifade eder! “Kendi kendime Tanr\u0131 vard\u0131r ve i\u015fte O’nun yarat\u0131klar\u0131 diye s\u00f6yledim. Tanr\u0131, yaratt\u0131\u011f\u0131 t\u00fcm \u015feylerden kesinlikle ve mutlak olarak daha iyidir. Fakat O’nun iyi olmas\u0131ndan dolay\u0131 yaratt\u0131\u011f\u0131 \u015feylerde iyidir. B\u00f6ylece, O, t\u00fcm \u015feyleri kendisi i\u00e7inde kapsar ve onlar\u0131 kendi varl\u0131\u011f\u0131, ile doldurur.” (\u0130tiraflar, Kitap VII B\u00f6l\u00fcm 5) Fakat bu d\u00fc\u015f\u00fcncelerinde Augustinus, k\u00f6t\u00fcl\u00fcl\u00fc\u011f\u00fcn nedenini g\u00f6stermez. Yani k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 nerededir sorusunu hen\u00fcz cevapland\u0131rmami\u015ft\u0131r. Yaln\u0131zca Augustinus k\u00f6t\u00fcl\u00fc\u011f\u00fcn Tanr\u0131’dan gelmedi\u011fini g\u00f6stermi\u015f oldu, Augustinus bu soruyu cevapland\u0131rmak i\u00e7in kendisine \u015fu soruyu sorar: “E\u011fer Tanr\u0131 iyi ve yaratt\u0131\u011f\u0131 t\u00fcm \u015feylerde iyi ise ve de Tanr\u0131 her \u015feyi yaratt\u0131 ise, o zaman k\u00f6t\u00fcl\u00fck nereden gelmektedir? O (Tanr\u0131)’nun en y\u00fcce iyi oldu\u011fu ,ve kendisinin yaratt\u0131\u011f\u0131 \u015feylerden daha \u00e7ok iyi oldu\u011fu do\u011frudur. Yaratan ve t\u00fcm yarat\u0131lanlar yani her ikisi de iyidir.” (\u0130tiraflar Kitap VII B\u00f6l\u00fcm 5). Augustinus ayn\u0131 d\u00fc\u015f\u00fcnceyi \u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine ‘de \u015fu \u015fekilde dile getirir: Tanr\u0131 fiyidir ve O, k\u00f6t\u00fcl\u00fck yaratmaz.<\/p>\n

\u015eimdiye kadar Tanr\u0131n\u0131n iyi ve O’nun k\u00f6t\u00fcl\u00fc\u011f\u00fc yaratmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi Augustinus’ta irdelendi. Bu irdeleme sonucu Augustinus, Manichean kuram\u0131 red etti\u011fini g\u00f6stermeye \u00e7al\u0131\u015ft\u0131k. \u015eimdi sorumuzu bir kez daha tekrarlayal\u0131m: E\u011fer Tanr\u0131 k\u00f6t\u00fcl\u00fc\u011f\u00fc yaratmam\u0131\u015fsa ve O iyi ise k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 nedir? Ve nereden gelmektedir? Bu sorunun irdelenmesini hem \u0130tiraflar’da hem de \u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine de yapmak olanakl\u0131d\u0131r. K\u00f6t\u00fcl\u00fck acaba \u00f6\u011frenilir mi ve \u00f6\u011fretilebilir mi diye sorar Augustinus. E\u011fitimin ne \u00e7e\u015fit bir \u00f6nemi vard\u0131r?<\/p>\n

Augustinus’a g\u00f6re, “e\u011fitim iyidir ve e\u011fitim \u00f6\u011frenmeden gelmektedir. Bu y\u00fczden k\u00f6t\u00fcl\u00fck \u00f6\u011frenilmez. \u00c7\u00fcnk\u00fc, e\u011fer k\u00f6t\u00fcl\u00fck ve g\u00fcnah \u00f6\u011frenilse, o zaman k\u00f6t\u00fcl\u00fck e\u011fitimin bir par\u00e7as\u0131 olur ve b\u00f6ylece e\u011fitim de iyi bir \u015fey olmaz. Fakat, e\u011fitim iyidir. Bu nedenle de, k\u00f6t\u00fcl\u00fck \u00f6\u011frenilmez ve de onu biz kimden \u00f6\u011frendik diye sormakta anlams\u0131z olmaktad\u0131r ” (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine Kitap I B\u00f6l\u00fcm 1). Bunlara ilaveten, Augustinus d\u00fc\u015f\u00fcncelerini \u015f\u00f6yle ifade eder: “E\u011fer \u00f6\u011freten k\u00f6t\u00fc ise, o bir \u00f6\u011fretmen de\u011fildir; e\u011fer o bir \u00f6\u011fretmen ise, o k\u00f6t\u00fc de\u011fildir.” (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine Kitap I B\u00f6l\u00fcm 1-6). Sonu\u00e7ta e\u011fitim ve onu veren \u00f6\u011fretmen \u00f6z\u00fc gere\u011fi k\u00f6t\u00fc olamaz ve k\u00f6t\u00fcl\u00fck de \u00f6\u011fretilmez.<\/p>\n

E\u011fer biz k\u00f6t\u00fcl\u00fc\u011f\u00fc ve g\u00fcnah\u0131 \u00f6\u011frenmiyorsak, ni\u00e7in biz k\u00f6t\u00fcl\u00fck yapar ve g\u00fcnah i\u015fleriz? sorusunu \u00f6ne s\u00fcrebiliriz. Augustinus bu soruyu kendine sorar ve irdeler. Bu soru onun \u015fu soruyu sormas\u0131n\u0131 sa\u011flar: Acaba arzu (\u015eehvet, ihtiras ve nefis) k\u00f6t\u00fcl\u00fc\u011f\u00fcn nedeni olabilir mi? Yoksa olamaz m\u0131? Augustinus’a g\u00f6re, zina bir g\u00fcnaht\u0131r, \u00e7\u00fcnk\u00fc arzu ya da cinselli\u011fin bir sonucu olan zinada, k\u00f6t\u00fcl\u00fck ve g\u00fcnah elementleri vard\u0131r. B\u00f6ylece, arzu veya cinsellik, zina eyleminde k\u00f6t\u00fc bir olgudur. Bu sorunu \u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine adl\u0131 eserinde \u015f\u00f6yle tan\u0131mlamaktad\u0131r:<\/p>\n

“Zinada k\u00f6t\u00fcl\u00fck ve g\u00fcnah elementi, arzudur. Bir erke\u011fin bir ba\u015fkas\u0131n\u0131n kar\u0131s\u0131 ile yatma f\u0131rsat\u0131na sahip olamad\u0131\u011f\u0131 bir \u00f6rne\u011fi ele alal\u0131m: Fakat bu erke\u011fin olanak olursa bu eylemi ger\u00e7ekle\u015ftirece\u011fi a\u00e7\u0131k bi\u00e7imde kesin ise, bu ki\u015fi eylemi ger\u00e7ekle\u015ftiren bir ba\u015fkas\u0131ndan daha az su\u00e7lu de\u011fildir… Her t\u00fcr g\u00fcnah i\u015flemede ve k\u00f6t\u00fcl\u00fck yapmada arzu (nefis, cinsellik, \u015fehvet) temel olgudur.” (\u0130stencin \u00f6zg\u00fcr Se\u00e7imi \u00dczerine(Kitap I B\u00f6l\u00fcm 3-21).<\/p>\n

Her ne kadar arzu veya \u015fehvet her t\u00fcr g\u00fcnahta ve k\u00f6t\u00fcl\u00fckte temel element gibi g\u00f6r\u00fcn\u00fcr ise de Augustinus bu problemi daha fazla irdeleyerek, arzu ve libido’nun arkas\u0131nda ne olabilece\u011fini aramak ister ve onu bulmaya \u00e7al\u0131\u015f\u0131r. Ba\u015fka bir s\u00f6yleyi\u015fle, insan\u0131n arzu ve nefsinden daha g\u00fc\u00e7l\u00fc herhangi bir \u015fey var m\u0131d\u0131r? E\u011fer varsa nedir? Augustinus’a g\u00f6re, libido da, arzu gibi d\u00fc\u015f\u00fcn\u00fclebilir. Ak\u0131l, arzu ve nefsin efendisi olmal\u0131d\u0131r. Platon ve Platonizm gibi, Augustinus da ak\u0131l\u0131n bedeni arzulardan daha \u00fcst\u00fcn oldu\u011funu kabul eder. Platon i\u00e7in, ruh maddede hapistedir, yani madde ruhun hapishanesidir. \u00d6l\u00fcm iyidir \u00e7\u00fcnk\u00fc ruh kendisini g\u00f6r\u00fcn\u00fc\u015fler d\u00fcnyas\u0131na ait maddeden kurtarmak zorundad\u0131r. Buna kar\u015f\u0131l\u0131k, Augustinus i\u00e7in \u00f6l\u00fcm k\u00f6t\u00fcd\u00fcr. Madde veya v\u00fccut insan\u0131n en temel par\u00e7as\u0131ndan biridir. Her ne zaman ak\u0131l, arzu veya nefis ile iyi bir ili\u015fki i\u00e7inde ise o zaman insanda k\u00f6t\u00fcl\u00fck ve g\u00fcnah olmayacakt\u0131r. Augustinus, ak\u0131l\u0131n arzudan daha g\u00fc\u00e7l\u00fc oldu\u011funa inan\u0131r; \u00e7\u00fcnk\u00fc o, do\u011fru ve hakl\u0131 oldu\u011fundan arzuyu y\u00f6netmelidir. Augustinus i\u00e7in, ak\u0131l do\u011fruyu g\u00f6rebilen tek \u015fey oldu\u011fundan, g\u00fcnah veya k\u00f6t\u00fcl\u00fc\u011f\u00fcn nedeni ve kayna\u011f\u0131 olamaz. Buna kar\u015f\u0131l\u0131k, Augustinus \u015funlar\u0131 s\u00f6yler: “Bize, istencin se\u00e7imi ile g\u00fcnah ya da k\u00f6t\u00fcl\u00fck yapt\u0131\u011f\u0131m\u0131z\u0131 ak\u0131l g\u00f6sterir… E\u011fer \u00f6zg\u00fcr istence sahip olmasayd\u0131k g\u00fcnah i\u015flemememiz m\u00fcmk\u00fcn olamayacakt\u0131.” (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine, Kitap I, B\u00f6l\u00fcm 16) Augustinus bu d\u00fc\u015f\u00fcncesini \u0130tiraflar adl\u0131 eserinde de ileri s\u00fcrer. “Biz g\u00fcnah veya k\u00f6t\u00fcl\u00fck yapar\u0131z \u00e7\u00fcnk\u00fc kendi \u00f6zg\u00fcr istencimizle onu se\u00e7eriz.” (Kitap VII, B\u00f6l\u00fcm 3)<\/p>\n

Augustinus i\u00e7in, d\u00fcnyada g\u00fcnah veya k\u00f6t\u00fcl\u00fc\u011f\u00fcn do\u011frudan nedeni ve kayna\u011f\u0131 bireysel iradedir yani ki\u015fisel isten\u00e7tir. K\u00f6t\u00fc isten\u00e7 g\u00fcnah\u0131n nedeni ve kayna\u011f\u0131d\u0131r. Evrenin kendisinde k\u00f6t\u00fcl\u00fck yoktur, fakat bireyde k\u00f6t\u00fcl\u00fck ve g\u00fcnah vard\u0131r. Bunun nedeni de onun kendi hatas\u0131d\u0131r ya da hatal\u0131 se\u00e7imidir. K\u0131saca \u00f6zg\u00fcr irade veya istencin se\u00e7imi ile g\u00fcnah i\u015flenir ya da k\u00f6t\u00fcl\u00fck yap\u0131l\u0131r.<\/p>\n

Augustinus kendine \u015funu sorar: E\u011fer Tanr\u0131, ruhu yaratt\u0131 ise ni\u00e7in ruh yanl\u0131\u015f yapar? Bu soruyu ba\u015fka bir \u015fekilde sorarsak ni\u00e7in Tanr\u0131 insana istencin \u00f6zg\u00fcr se\u00e7imini verdi” E\u011fer biz istence sahip olmasayd\u0131k, ne g\u00fcnah i\u015fler ne de k\u00f6t\u00fcl\u00fck yapard\u0131k, fakat sahibiz ve yap\u0131yoruz. Augustinus bu sorulan \u015f\u00f6yle cevaplar: “\u00d6zg\u00fcr istencin insana verilmi\u015f olmas\u0131n\u0131n nedeni, insan\u0131n onsuz do\u011fru ve hakl\u0131 bir ya\u015fam s\u00fcremeyece\u011fini bilmesi, bu sorunun cevab\u0131 i\u00e7in yeterlidir” (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine. Kitap II.. B\u00f6l\u00fcm 1 ) Bu y\u00fczden. Tanr\u0131, insan\u0131n do\u011fru ve hakl\u0131 ya\u015fayabilme \u015eans\u0131 elde etmesi i\u00e7in ona \u00f6zg\u00fcr istenci verdi. \u00c7\u00fcnk\u00fc insan, mutlulu\u011fu, do\u011frulu\u011fu ve adaleti bulmak i\u00e7in \u00f6zg\u00fcr istence sahip olmal\u0131 ve onu da \u00f6zg\u00fcrce kullanmal\u0131d\u0131r.<\/p>\n

Genelde \u00fc\u00e7 \u00e7e\u015fit k\u00f6t\u00fcl\u00fck veya g\u00fcnah oldu\u011fu s\u00f6ylenebilir:<\/p>\n

(1) Kayna\u011f\u0131 insan olan ahlaki veya etik g\u00fcnah; (2) kayna\u011f\u0131 do\u011fal afetler olan ve (3) k\u00f6t\u00fcl\u00fc\u011f\u00fcn kendisinden gelen fiziksel ve ruhsal g\u00fcnah ve k\u00f6t\u00fcl\u00fckler. Ba\u015fka bir deyi\u015fle, deprem, sel ve f\u0131rt\u0131na gibi do\u011fal afetler sonucu ola\u015fan k\u00f6t\u00fcl\u00fck ve kay\u0131plar da bir t\u00fcr k\u00f6t\u00fcl\u00fckt\u00fcr. \u015eimdiye kadar, Augustinus felsefesinde g\u00fcnah ve k\u00f6t\u00fcl\u00fck, birinci anlamdaki etik g\u00fcnah veya k\u00f6t\u00fcl\u00fckle a\u00e7\u0131kland\u0131. Bu t\u00fcr etik g\u00fcnah\u0131n kayna\u011f\u0131 ve nedeni olarak da \u00f6zg\u00fcr istencimiz oldu\u011fu belirlendi. \u015eimdi di\u011fer g\u00fcnah \u00e7e\u015fitlerini ele alabiliriz.<\/p>\n

Augustinus’a g\u00f6re, g\u00fcnah veya k\u00f6t\u00fcl\u00fck herhangi bir t\u00f6z ya da substance olmad\u0131\u011f\u0131 gibi o fiziksel g\u00fc\u00e7 de de\u011fildir. Buna kar\u015f\u0131l\u0131k, bir \u00e7ok insan do\u011fal afetler sonucu \u00f6lmektedir. Do\u011fal k\u00f6t\u00fcl\u00fckler Tanr\u0131’dan m\u0131 gelmektedir? Her yaratt\u0131\u011f\u0131 \u015feyi iyi yaratan Tanr\u0131 m\u0131 bunlar\u0131n nedenidir? Ya da t\u00fcm bu t\u00fcr k\u00f6t\u00fcl\u00fckler insanlar\u0131n g\u00fcnahlar\u0131 nedeniyle onlar\u0131 cezaland\u0131rmak m\u0131d\u0131r?<\/p>\n

William Maker’a g\u00f6re, bu sorulara cevap verebilmek i\u00e7in. Augustinus’un H\u0131ristiyan kozmolojisine bakmak gerekir; \u00e7\u00fcnk\u00fc Augustinus, yarad\u0131l\u0131\u015f\u0131n yoktan (hi\u00e7ten) oldu\u011funu kabul eder. H\u0131ristiyan yarat\u0131l\u0131\u015f kuram\u0131na g\u00f6re. Tanr\u0131 her \u015feyi yoktan var etti. \u0130\u015fte bu varsay\u0131mla do\u011fal felaketlerden kaynaklanan her t\u00fcr k\u00f6t\u00fcl\u00fc\u011f\u00fc ve g\u00fcnah\u0131 a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr. G\u00fcnah veya k\u00f6t\u00fcl\u00fck, olas\u0131d\u0131r \u00e7\u00fcnk\u00fc o kendini Varl\u0131\u011f\u0131n de\u011fillemesi, yoklu\u011fu ve tahribi olarak g\u00f6stermektedir. Varolan her\u015feyi Tanr\u0131 yoktan yaratt\u0131\u011f\u0131 i\u00e7in her \u015feyde hi\u00e7likten kaynaklanan bir eksiklik, yokluk vard\u0131r. Yani varolanlar hi\u00e7li\u011fin etkisindedirler. Buna kar\u015f\u0131l\u0131k, Tanr\u0131’n\u0131n kendisinden gelen hi\u00e7bir \u015feyde eksiklik ya da yoksunluk yoktur. Ba\u015fka bir s\u00f6yleyi\u015fle, Tanr\u0131’n\u0131n kendi do\u011fas\u0131nda ve kendinden yaratt\u0131\u011f\u0131nda, hi\u00e7bir \u015fekilde hi\u00e7li\u011fin herhangi bir s\u0131fat\u0131 veya \u00f6zelli\u011fi yoktur. B\u00f6ylece, Augustinus’un do\u011fal k\u00f6t\u00fcl\u00fc\u011fe cevab\u0131 \u015fu \u015fekilde \u00f6zetlenebilir.<\/p>\n

Varolanlar yarat\u0131lmadan \u00f6nce hi\u00e7lik vard\u0131 ve sonradan yarat\u0131lan t\u00fcm varolanlarda Varl\u0131k-olmayana (non-Being) do\u011fru bir e\u011filim olas\u0131l\u0131\u011f\u0131 s\u00f6z konusudur. Bunun sonucu olarakta, Augustinus do\u011fal g\u00fcnah ya da k\u00f6t\u00fcl\u00fc\u011f\u00fc ex-nihilo’ya indirger ve bunlar\u0131 \u00f6zg\u00fcr isten\u00e7le birle\u015ftirir. B\u00f6ylece, t\u00fcm g\u00fcnah \u00e7e\u015fitleri etik g\u00fcnah \u015fekline d\u00f6n\u00fc\u015f\u00fcr. Augustinus, kendi g\u00fcnah kuram\u0131 i\u00e7inde et\u0131k g\u00fcnah \u00fczerine dikkatleri \u00e7ekmek istemi\u015ftir. O. g\u00fcnah\u0131 etik g\u00fcnah olarak ele al\u0131r ve bu t\u00fcr etik g\u00fcnahta insan\u0131n istencinin \u00f6zg\u00fcr se\u00e7imi ile oldu\u011funu kabul eder.<\/p>\n

Augustinus, g\u00fcnah veya k\u00f6t\u00fcl\u00fc\u011f\u00fc fiziksel g\u00fc\u00e7 (Man\u0131chen’lara g\u00f6re bu fiziksel g\u00fc\u00e7 ayn\u0131 zamanda evrende bir t\u00f6zd\u00fcr) veya Var-olmayan mutlak yokluk (Parmenidesci g\u00f6r\u00fc\u015f) olarak g\u00f6rmemekte ve tan\u0131mlamamaktad\u0131r. G\u00fcnah ve k\u00f6t\u00fcl\u00fck ruhtan gelmektedir, maddeden de\u011fil. Platon ve Manicheanlar, k\u00f6t\u00fcl\u00fc\u011f\u00fc ve g\u00fcnah\u0131 maddenin yap\u0131s\u0131na y\u00fcklemekle hata etmi\u015flerdir. Platoncularin hatas\u0131 Manicheanlar\u0131n \u00f6l\u00e7\u00fcs\u00fcnde de\u011fildir; \u00e7\u00fcnk\u00fc onu bir t\u00f6z yapm\u0131\u015flard\u0131r ya da evreni y\u00f6neten iki ilkenin birisi haline getirmi\u015flerdir. Augustinus’un g\u00f6r\u00fc\u015fleri daha \u00f6nceki kuramlardan daha a\u00e7\u0131k ve nettir. \u00c7\u00fcnk\u00fc o, insan\u0131 g\u00fcnah\u0131n merkezine koymak suretiyle g\u00fcnah\u0131n kayna\u011f\u0131 olarak da insan\u0131 g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n

Sonu\u00e7 olarak Augustinus’a g\u00f6re insan, istencinin \u00f6zg\u00fcr se\u00e7iminden kaynaklanan her t\u00fcr eylemden ve se\u00e7imden sorumludur. Her g\u00fcnahl\u0131 insan, kendi g\u00fcnah\u0131n\u0131n nedenidir: \u00e7\u00fcnk\u00fc o, ne zaman g\u00fcnah i\u015fler ve k\u00f6t\u00fcl\u00fck yaparsa \u00f6zg\u00fcr istencini- do\u011fru erdemden uzakla\u015ft\u0131rarak yapmas\u0131 sonucudur. Bu y\u00fczden de Tanr\u0131, insan\u0131n g\u00fcnahlar\u0131ndan ve k\u00f6t\u00fcl\u00fcklerinden sorumlu de\u011fildir. Her insan kendi g\u00fcnahlar\u0131ndan ve k\u00f6t\u00fcl\u00fcklerinden sorumludur. Her ne kadar Augustinus, insan\u0131 belirlerken ruhun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc savunursa da insan\u0131 madde ve ruh kar\u0131\u015f\u0131m\u0131 olarak anlamaktad\u0131r. Buna kar\u015f\u0131l\u0131k, Platon, maddeyi ruhun bir hapishanesi gibi g\u00f6rmektedir. Augustinus, insan\u0131 bir b\u00fct\u00fcn olarak ele al\u0131r ve g\u00fcnah\u0131n nedeni ve kayna\u011f\u0131 olarak da madde ya da insan d\u0131\u015f\u0131nda bir t\u00f6z aramaz. Fakat g\u00fcnah\u0131n ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131n\u0131 insan\u0131n \u00f6zg\u00fcr istencinde g\u00f6rmesi ile Tanr\u0131’n\u0131n neden oldu\u011fu ve yaratt\u0131\u011f\u0131 bir k\u00f6t\u00fcl\u00fck ve g\u00fcnah\u0131n olmad\u0131\u011f\u0131n\u0131 ortaya koyar. Fakat do\u011fal afetlerin sonucunda olu\u015fan k\u00f6t\u00fcl\u00fckleri de -bu k\u00f6t\u00fcl\u00fcklerde insan\u0131n hi\u00e7 pay\u0131 yoktur- etik g\u00fcnaha ve k\u00f6t\u00fcl\u00fc\u011fe indirgemek, yanl\u0131\u015f oldu\u011fu kadar da nedenleride a\u00e7\u0131k de\u011fildir.<\/p>\n

G\u00fcnah kavram\u0131, iyi ve do\u011fru Tanr\u0131’dan gelmiyorsa ve de ki\u015fiye yani bireye ait bir olgu ise, bu konumuyla g\u00fcnah ve k\u00f6t\u00fcl\u00fck insan fakt\u00f6r\u00fcn\u00fc birey ve \u00f6zne olarak \u00f6ne \u00e7\u0131karmaktad\u0131r. Bu orta\u00e7a\u011f felsefesi i\u00e7in bence yenilik\u00e7i bir d\u00fc\u015f\u00fcncedir. O halde, modern felsefeden yakla\u015f\u0131k 11 veya 12 y\u00fczy\u0131l \u00f6nce insan\u0131 bir \u00f6zne olarak ele alan St. Augustinus bu g\u00f6r\u00fc\u015f\u00fc ile hi\u00e7te k\u00fc\u00e7\u00fcmsenemeyecek bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. G\u00fcnah, \u00f6znenin ruhundaki istencin \u00f6zg\u00fcr se\u00e7imi sonucu olu\u015ftu\u011funa g\u00f6re \u00f6zne, sorumlu birey olarak kendisine, topluma ve Tanr\u0131’ya kar\u015f\u0131 sorumludur.<\/p>\n

KAYNAK\u00c7A<\/p>\n

1. St Augustinus. Confessions (\u0130tiraflar). Translated by R. S Pine-Coffin. New York: Penguin Books, 1983.
2. . On Free Choici of the Will. (\u0130stencin \u00d6zg\u00fcr Se\u00e7imi \u00dczerine). Translated by Anna S. Benjamin and L. H. Hackstaff. New York: Macmillan Publ. Camp. 1987.
3. Maker, William. “Augustinus on Evil. The Dilemma of the Philosophers”. International Journal for Philosophy of Religion. 15,149-160, 1984.<\/p>\n","protected":false},"excerpt":{"rendered":"

K\u00d6T\u00dc ve \u0130Y\u0130: \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc. Evren, bu z\u0131tl\u0131\u011f\u0131n birli\u011fi olarak varolmas\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, bazen iyi bazen de k\u00f6t\u00fc evreni y\u00f6neten g\u00fc\u00e7 olmaktad\u0131r. Egemen g\u00fc\u00e7 olan \u00f6\u011fe ayn\u0131 zamanda da insana ve ya\u015fad\u0131\u011f\u0131 d\u00fcnyaya da y\u00f6n verir. Birbirleriyle \u00e7ok s\u0131k\u0131 ili\u015fki halinde olan Evren-D\u00fcnya- \u00eensan \u00fc\u00e7l\u00fcs\u00fc, kendi i\u00e7inde hem k\u00f6t\u00fcy\u00fc hem de iyiyi dialektiksel […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4331","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nK\u00d6T\u00dc ve \u0130Y\u0130 : \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc | A.Kadir \u00c7\u00fc\u00e7en - narteks.net<\/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:\/\/narteks.net\/index.php\/2010\/03\/10\/kotu-ve-iyi-iste-evrenin-iki-zit-gucu-akadir-cucen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"K\u00d6T\u00dc ve \u0130Y\u0130 : \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc | A.Kadir \u00c7\u00fc\u00e7en\" \/>\n<meta property=\"og:description\" content=\"K\u00d6T\u00dc ve \u0130Y\u0130: \u0130\u015fte evrenin iki z\u0131t g\u00fcc\u00fc. 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