{"id":4814,"date":"2010-12-16T11:36:15","date_gmt":"2010-12-16T08:36:15","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/12\/16\/freud-ve-jungda-psikanaliz-ve-din-erich-fromm\/"},"modified":"2010-12-16T11:36:15","modified_gmt":"2010-12-16T08:36:15","slug":"freud-ve-jungda-psikanaliz-ve-din-erich-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/12\/16\/freud-ve-jungda-psikanaliz-ve-din-erich-fromm\/","title":{"rendered":"Freud ve Jung’da Psikanaliz ve Din | Erich Fromm"},"content":{"rendered":"

Freud, psikanaliz ve din sorununu, parlak yap\u0131tlar\u0131ndan biri olan \u2018Die Zukunft Einer Illusion\u2019 da inceler. Mitoslar\u0131n ve dinsel ideallerin insan \u00fczerinde derin etkileri oldu\u011funu ilk farkedenlerden biri olan Jung ise, ayn\u0131 konuyu Yale Universitesi\u2019nde verdi\u011fi Terry Vakf\u0131 Konferanslar\u0131nda i\u015flemi\u015ftir.(1)
\u015eimdi ben, bu iki psikanalizcinin tav\u0131rlar\u0131 konusunda k\u0131sa bir \u00f6zet yapmak istiyorum. \u00d6nce bu davran\u0131\u015f\u0131m\u0131n \u00fc\u00e7 nedenini a\u00e7\u0131kl\u0131yay\u0131m :<\/p>\n

1- Sorunun tart\u0131\u015f\u0131lmas\u0131n\u0131n g\u00fcn\u00fcm\u00fczde hangi a\u015famada oldu\u011funu ve benim \u00e7\u00f6z\u00fcmlerimin \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131 g\u00f6stermek,
2- Freud ve Jung\u2019un baz\u0131 temel yakla\u015f\u0131mlar\u0131n\u0131n a\u00e7\u0131klamalar\u0131n\u0131 yapmak ve \u00f6n\u00fcm\u00fczdeki b\u00f6l\u00fcm\u00fcn ana hatlar\u0131n\u0131 ortaya koyabilmek,
3- \u00c7ok yayg\u0131nl\u0131k kazanm\u0131\u015f olan bir yanl\u0131\u015f inanc\u0131, Freud\u2019un dine kar\u015f\u0131, Jung\u2019un ise din yanl\u0131s\u0131 oldu\u011fu inanc\u0131n\u0131 d\u00fczeltmek.<\/p>\n

B\u00f6ylelikle, bu denli geni\u015f kapsaml\u0131 konulardaki a\u015f\u0131r\u0131 basitle\u015ftirmelerin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ve psikanaliz ile dinin \u00e7ift anlaml\u0131klar\u0131n\u0131 incelemek imkan\u0131n\u0131 da bulabiliriz.<\/p>\n

Freud\u2019un \u2018Die Zukunft einer Illusion\u2019 da din konusunda ortaya koydu\u011fu tav\u0131r nedir ?<\/p>\n

Freud\u2019a g\u00f6re din, insan\u0131n kendi d\u0131\u015f\u0131ndaki do\u011fa g\u00fc\u00e7lerine ve kendi i\u00e7indeki g\u00fc\u00e7lere ( i\u00e7g\u00fcd\u00fclere ) kar\u015f\u0131 \u00e7aresizli\u011finden kaynaklanm\u0131\u015ft\u0131r. Ve insanl\u0131\u011f\u0131n geli\u015fme s\u00fcrecinin ilk d\u00f6nemlerinin bir \u00fcr\u00fcn\u00fcd\u00fcr. Bu d\u00f6nemlerde ak\u0131llar\u0131n\u0131 i\u00e7 ve d\u0131\u015f g\u00fc\u00e7lere kar\u015f\u0131 kendilerini koruyacak bir bi\u00e7imde kullanmay\u0131 beceremeyen insanlar, bunlar\u0131 baz\u0131 kar\u015f\u0131 g\u00fc\u00e7lerle dengelemeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Yani ak\u0131l arac\u0131l\u0131\u011f\u0131 ile kavranamayan g\u00fc\u00e7lere egemen olmay\u0131 sa\u011flayacak ya da onlar\u0131 bast\u0131rmaya yarayacak bir tak\u0131m duygusal y\u00f6ntemler ve mekanizmalar geli\u015ftirmi\u015fleridir. Freud bunun kayna\u011f\u0131n\u0131n \u00e7ocukluk d\u00f6nemi izlenimleri oldu\u011funu \u00f6ne s\u00fcrer.<\/p>\n

Tehlikeli, kontrol edilemeyen ve anla\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan g\u00fc\u00e7ler kar\u015f\u0131s\u0131nda insan, an\u0131lar\u0131nda bir geriye ka\u00e7\u0131\u015f yapar ve \u00e7ocukluktaki, babas\u0131nca korunma duygusuna s\u0131\u011f\u0131n\u0131r. Baba \u00e7ocu\u011fun g\u00f6z\u00fcnde bilgeli\u011fin d\u00fc\u015f\u00fcncenin ve g\u00fcc\u00fcn simgesidir. Sevgisini ve korumas\u0131n\u0131 sa\u011flayabilmek i\u00e7in de, emir ve yasaklar\u0131na itaat gereklidir.<\/p>\n

Bu bi\u00e7imiyle din Freud\u2019a g\u00f6re bir \u00e7ocukluk deneyinin yinelenmesidir. \u0130nsan kendini tehdir eden tehlikelere \u00e7ocuklu\u011funda yapt\u0131\u011f\u0131 gibi ayn\u0131 y\u00f6ntemle kar\u015f\u0131 koyar. Kendi g\u00fcvensizli\u011fini yenebilmek i\u00e7in, kendini \u015fa\u015f\u0131rtan ve korkutan ama ayn\u0131 zamanda da koruyan babas\u0131na teslim olur. Freud dini, \u00e7ocuklardaki takip edilme fobisine benzeyen nevrozlarla kar\u015f\u0131la\u015ft\u0131rmaktad\u0131r. Ona g\u00f6re din, \u00e7ocukluk nevrozlar\u0131na benzer nedenlerden do\u011fan kollektif bir nevrozdur.<\/p>\n

Freud\u2019un dinin psikolojik k\u00f6kenlerini incelemesi, insanlar\u0131n bir Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine nas\u0131l ula\u015ft\u0131klar\u0131n\u0131 g\u00f6stermek i\u00e7indir. Bu sonucun ortaya koyulmas\u0131, yani baz\u0131 psikolojik k\u00f6klere inilmesi ile i\u015f bitmez. Freud dinsel d\u00fc\u015f\u00fcncelerin baz\u0131 ill\u00fczyonlara dayand\u0131\u011f\u0131n\u0131 ve b\u00f6ylelikle de bunlar\u0131n ger\u00e7ek d\u0131\u015f\u0131 olduklar\u0131n\u0131 kan\u0131tlad\u0131\u011f\u0131 iddias\u0131ndad\u0131r. ( Freud kendi ara\u015ft\u0131rmalar\u0131n\u0131n sonucunda g\u00f6rm\u00fc\u015ft\u00fcr ki, bir fikrin bir arzuya kar\u015f\u0131l\u0131k olmas\u0131 ve onu tatmine yaramas\u0131, bu fikrin yanl\u0131\u015f oldu\u011funu kan\u0131tlamaz. Psikiyatristlerin g\u00fcn\u00fcm\u00fczde hep ayn\u0131 hataya d\u00fc\u015fmeleri, Freud\u2019un bu d\u00fc\u015f\u00fcncesini \u00f6zellikle belirtmeme yol a\u00e7t\u0131. Bir\u00e7ok ger\u00e7ek ve bir o kadar da yanl\u0131\u015f fikrin varolmas\u0131 do\u011fald\u0131r. Bu fikirlere insanlar, onlar\u0131n do\u011fru olmas\u0131n\u0131 arzulad\u0131klar\u0131 i\u00e7in sar\u0131lm\u0131\u015flard\u0131r. Ama unutmamak gerekir ki, bir\u00e7ok b\u00fcy\u00fck bulu\u015fa yol a\u00e7an da, yine bir tak\u0131m fikirlerdir. Kimi insanlar t\u00fcm g\u00fc\u00e7leriyle bunlar\u0131n do\u011frulu\u011funa inan\u0131p, bunu ortaya \u00e7\u0131kartmaya \u00e7al\u0131\u015f\u0131rken, bir s\u00fcr\u00fc yeni ger\u00e7e\u011fe ula\u015fm\u0131\u015flard\u0131r. B\u00f6yle b\u00fcy\u00fck bir ilginin varl\u0131\u011f\u0131 olay\u0131, d\u0131\u015ftan izleyene garip ve hastal\u0131kl\u0131 bile gelse, bu hi\u00e7 bir zaman herhangi bir yarg\u0131n\u0131n ve de yorumun yanl\u0131\u015fl\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 olamaz.<\/p>\n

Ge\u00e7erlili\u011fin \u00f6l\u00e7\u00fct\u00fc, ki\u015fiyi o ilgiye iten ( motive eden ) nedenlerin psikolojik analizi ile belirlenemez. Burada \u00f6nemli olan, getirilen kan\u0131tlar\u0131n mant\u0131kl\u0131 bir d\u00fc\u015f\u00fcncenin temel kavramlar\u0131yla \u00e7eli\u015fip \u00e7eli\u015fmedi\u011fidir.<\/p>\n

Freud daha sonra dinin ill\u00fczyoncu ( hayale dayanan ) karakterini g\u00f6sterme \u00e7abas\u0131n\u0131 da a\u015farak, dini bir tehlike olarak a\u00e7\u0131klamaya y\u00f6nelir. Freud i\u00e7in din bir tehlikedir, \u00e7\u00fcnk\u00fc, tarih boyunca kendine ba\u011flad\u0131\u011f\u0131 bir tak\u0131m olumsuz kurumlar\u0131ntoplum i\u00e7inde yerle\u015fmesini sa\u011flam\u0131\u015ft\u0131r. Sonra insanlara bir hayale inanmay\u0131 \u00f6\u011fretir. Daha da \u00f6nemlisi, ele\u015ftirici d\u00fc\u015f\u00fcncenin engellenmesine, b\u00f6ylelikle de zekan\u0131n k\u00f6reltilmesine yol a\u00e7ar. Bu ele\u015ftiriler ayd\u0131nlanma \u00e7a\u011f\u0131n\u0131n t\u00fcm d\u00fc\u015f\u00fcn\u00fcrlerince de kiliseye kar\u015f\u0131 y\u00f6neltilmi\u015fti. Ama Freud\u2019un d\u00fc\u015f\u00fcnce sistemi i\u00e7inde bu ele\u015ftiri, onsekizinci y\u00fczy\u0131l filozoflar\u0131n\u0131nkinden \u00e7ok farkl\u0131 bir bi\u00e7im kazanm\u0131\u015ft\u0131r.<\/p>\n

Freud\u2019un analitik \u00e7al\u0131\u015fmas\u0131nda ortaya koymak istedi\u011fi, ele\u015ftirici d\u00fc\u015f\u00fcncenin yasaklanmas\u0131n\u0131n beliri bir noktada di\u011fer alanlardaki ele\u015ftirel yeteneklerin de zay\u0131flamas\u0131na yol a\u00e7t\u0131\u011f\u0131d\u0131r. B\u00f6ylelikle bu yasaklaman\u0131n, akl\u0131n g\u00fcc\u00fcn\u00fc engelleyece\u011fini de ileri s\u00fcrer.<\/p>\n

Freud\u2019un dine kar\u015f\u0131 y\u00f6neltti\u011fi \u00fc\u00e7\u00fcnc\u00fc ele\u015ftiri, ahlak\u0131 \u00e7ok \u015f\u00fcpheli bir temele oturtmas\u0131d\u0131r. E\u011fer ahlaki kurallar\u0131n ge\u00e7erlili\u011fi , bunlar\u0131n Tanr\u0131\u2019n\u0131n buyruklar\u0131 olu\u015funa ba\u011fl\u0131ysa, ahlak\u0131n gelecekteki varl\u0131\u011f\u0131 ya da yoklu\u011fu Tanr\u0131\u2019ya olan inanca ba\u011fl\u0131 olarak de\u011fi\u015fecektir. Ve Freud dinin bir y\u0131k\u0131m, bir \u00e7\u00f6k\u00fcnt\u00fc, gerileme i\u00e7inde oldu\u011funu g\u00f6r\u00fcyordu. E\u011fer din ile ahlak\u0131n birbirlerine olan ba\u011fl\u0131l\u0131\u011f\u0131 kopar\u0131lmazsa, gelecekte insanlar\u0131n t\u00fcm de\u011fer yarg\u0131lar\u0131 tehlikeye d\u00fc\u015fecekti.<\/p>\n

Freud\u2019un dinin tehlikeye d\u00fc\u015f\u00fcrece\u011finden korktu\u011fu idealleri ve de\u011fer yarg\u0131lar\u0131 da b\u00f6ylelikle g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131km\u0131\u015f oluyordu. Ak\u0131l, insanl\u0131\u011f\u0131n ac\u0131lar\u0131n\u0131n azalt\u0131lmas\u0131 ve geleneksel ahlak. Freud\u2019un ele\u015ftirilerine kat\u0131lmayabiliriz. \u00c7\u00fcnk\u00fc o, inand\u0131\u011f\u0131 idealin ne oldu\u011funu apa\u00e7\u0131k s\u00f6ylemi\u015ftir. \u0130nsan sevgisi, ger\u00e7ek \u00f6zg\u00fcrl\u00fck. \u00d6nemli olan Freud\u2019un bu temel ina\u00e7lar\u0131n\u0131 kavramak ve bunlara kat\u0131lmakt\u0131r.<\/p>\n

\u00d6zg\u00fcrl\u00fck ve ak\u0131l, freud\u2019a g\u00f6re, de\u011fi\u015fmeli olarak birbirleriyle ba\u011f\u0131ml\u0131d\u0131rlar. \u0130nsan babasal bir Tanr\u0131 ill\u00fczyonundan vaz ge\u00e7ti\u011fi anda, evrendeki yaln\u0131zl\u0131\u011f\u0131n\u0131n ve anlams\u0131zl\u0131\u011f\u0131n\u0131n bilincine var\u0131r. Babaevini terketmi\u015f bir \u00e7ocuk gibi, mahzun ve \u015fa\u015fk\u0131n kal\u0131verir \u00f6yle orta yerde. \u0130\u015fte bu hastal\u0131kl\u0131 ve basit fikrin a\u015f\u0131lmas\u0131, insanc\u0131l evrimin en \u00f6nemli amac\u0131d\u0131r. \u0130nsan kendini, ac\u0131 da olsa ger\u00e7e\u011fi tam olarak g\u00f6rebilecek ve kabul edecek bi\u00e7imde geli\u015ftirmek zorundad\u0131r. Kendi g\u00fcc\u00fcnden ba\u015fka g\u00fcvenecek hi\u00e7bir \u015feyi olmad\u0131\u011f\u0131na inan\u0131rsa, o g\u00fc\u00e7lerini do\u011fru ve yerinde kullanmay\u0131 \u00f6\u011frenecektir. Kendini tehdit eden ve koruyan bir otoritenin bilin\u00e7alt\u0131 bask\u0131s\u0131ndan kurtarabilen \u00f6zg\u00fcr insan, akl\u0131n\u0131n g\u00fcc\u00fcn\u00fc kullan\u0131p, d\u00fcnyay\u0131 ve onun \u00fczerindeki kendi yerini, g\u00f6revini kavrayabilir. Kendi ba\u015f\u0131m\u0131za d\u00fc\u015f\u00fcnmeye cesaret edebilmenin tek yolu, kendimizi yeti\u015fkin olarak almak ve belirli bir otoriteden korkan, ona ba\u011fl\u0131 bir \u00e7ocuk gibi davranmaktan vazge\u00e7mektir. Bunun tersi de, ayn\u0131 \u015fekilde do\u011frudur.<\/p>\n

Ancak kendi ba\u015f\u0131m\u0131za d\u00fc\u015f\u00fcnebilmesini becerdi\u011fimiz zaman, o otoritenin egemenli\u011finden kendimizi kurtarabiliriz. Freud\u2019un \u00e7aresizlik duygusunu, dinsel ya\u015fant\u0131n\u0131n kar\u015f\u0131t\u0131 olarak belirtmesi \u00e7ok anlaml\u0131d\u0131r. \u00c7\u00fcnk\u00fc bir \u00e7ok teologlar ve bir \u00f6l\u00e7\u00fcye kadar Jung ba\u011f\u0131ml\u0131l\u0131k ve g\u00fc\u00e7s\u00fczl\u00fck duygular\u0131n\u0131, dinsel olgunun \u00f6z\u00fc olarak saymak e\u011filimindedirler. Freud ise, dolayl\u0131 yoldan olmakla beraber, dinsel ya\u015fant\u0131n\u0131n temelini, ba\u011f\u0131ms\u0131zl\u0131k duygusu ve insan\u0131n kendi g\u00fcc\u00fcn\u00fcn bilincine varmas\u0131 olarak a\u00e7\u0131klamaktad\u0131r. Daha sonra bu temel ayr\u0131m\u0131n din psikolojisinde ne denli \u00f6nemli sorunlara yol a\u00e7t\u0131\u011f\u0131n\u0131 da g\u00f6stermeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n

\u015eimdi Jung\u2019a d\u00f6necek olursak, onun hemen her noktada Freud\u2019la \u00e7eli\u015fti\u011fini g\u00f6r\u00fcr\u00fcz.<\/p>\n

Jung, \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131n genel ilkelerini a\u00e7\u0131klamakla i\u015fe giri\u015fir. Freud, William James Dewey ve Macmurray gibi mesle\u011fi filozofluk olmasa da, olaya psikolojik ve felsefi a\u00e7\u0131lardan yakla\u015f\u0131rken, Jung kitab\u0131n\u0131n ba\u015f\u0131nda \u015fu a\u00e7\u0131klamay\u0131 yapar : \u2018Kendimi yaln\u0131zca olgular\u0131n g\u00f6zlemi ile s\u0131n\u0131rlamak ve her t\u00fcrl\u00fc metafizik ya da filozofik tutumdan ka\u00e7\u0131nmak istiyorum. sonra da psikoloji ile dini, filozofik d\u00fc\u015f\u00fcnce bi\u00e7imlerinden ka\u00e7\u0131narak nas\u0131l analiz edece\u011fini g\u00f6sterir. Kendi bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 \u2018olguculuk\u2019 olarak niteler. Yani ilgilendi\u011fi konular, olaylar, deneyler, ve ya\u015fanm\u0131\u015f an\u0131lar, k\u0131saca olgulard\u0131r. S\u00f6zkonusu edilen olgunun ger\u00e7ekli\u011fi ise bir olayd\u0131r, bir yarg\u0131 de\u011fil. \u00d6rne\u011fini psikolojik ilmi bakirelik bozulmadan do\u011fum yapma motifini ele ald\u0131\u011f\u0131nda, yaln\u0131zca bu olgunun varl\u0131\u011f\u0131 ile ilgilenir. Bu d\u00fc\u015f\u00fcncenin do\u011fru ya da yanl\u0131\u015f olu\u015fu, onun ara\u015ft\u0131rma alan\u0131na girmez. bir d\u00fc\u015f\u00fcnce var oldu\u011fu anda psikolojik a\u00e7\u0131dan do\u011frudur. E\u011fer yaln\u0131zca bir bireyin d\u00fc\u015f\u00fcncesi olma \u00f6zelli\u011findeyse psikolojik varl\u0131\u011f\u0131 \u00f6zneldir. Bir d\u00fc\u015f\u00fcncenin nesnel olabilmesi i\u00e7in, b\u00fcy\u00fck insan gruplar\u0131nca ortak olarak kabul edilmesi gerekir.<\/p>\n

Jung\u2019un dini nas\u0131l analiz etti\u011fini a\u00e7\u0131klamadan \u00f6nce, yeri gelmi\u015fken metodolojik varsay\u0131mlar\u0131n\u0131 iyice bir ele\u015ftirmekte yarar g\u00f6r\u00fcyorum. Jung\u2019un ger\u00e7e\u011fi yorumlama tekni\u011fi tutars\u0131zd\u0131r. Ger\u00e7e\u011fin bir yarg\u0131 olmay\u0131p, bir olay oldu\u011funu ileri s\u00fcr\u00fcyor. Yani, bir fil varoldu\u011fu i\u00e7in ger\u00e7ektir. Ama ger\u00e7e\u011fin her zaman ve zorunlu olarak bir yarg\u0131ya dayanmas\u0131 gerekti\u011fini unutuyor bu arada. Ger\u00e7ek yaln\u0131zca bizim duyu organlar\u0131m\u0131zla alg\u0131lay\u0131p belirli s\u00f6zc\u00fcklerle adland\u0131rd\u0131\u011f\u0131m\u0131z g\u00f6r\u00fcnt\u00fc ve belirtilerin bir tan\u0131mlamas\u0131 de\u011fildir. Jung bir d\u00fc\u015f\u00fcncenin var oldu\u011fu anda, psikolojik olarak do\u011fru oldu\u011fu sonucuna var\u0131yor. Fakat, bir d\u00fc\u015f\u00fcncenin varl\u0131\u011f\u0131, onun bir yan\u0131lma ya da bir ger\u00e7e\u011fe kar\u015f\u0131l\u0131k olu\u015funa ba\u011fl\u0131 de\u011fildir. Yine bir d\u00fc\u015f\u00fcncenin varolmas\u0131, onun hi\u00e7bir zaman salt bu varolu\u015fu ile do\u011fru olmas\u0131 sonucunu da do\u011furmaz. Bir psikiyatrist bile, bir d\u00fc\u015f\u00fcncenin do\u011frulu\u011fu ile ilgilenmeden, yani onu salt bir olgu olarak al\u0131p \u00e7al\u0131\u015famaz. Ba\u015fka bir deyi\u015fle, hastan\u0131n yeniden ya\u015famaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 olaya olan ilgisini bilmeden, o d\u00fc\u015f\u00fcncenin ki\u015fisel bir aldanma veya paranoyik bir yakla\u015f\u0131m oldu\u011funa karar verilemez.<\/p>\n

Jung\u2019un varsay\u0131mlar\u0131 yaln\u0131zca psikiyatrik bak\u0131\u015f a\u00e7\u0131s\u0131ndan de\u011fil, temsilcisi oldu\u011fu r\u00f6lativizm y\u00f6n\u00fcnden de tutars\u0131zd\u0131r. Freud\u2019dan farkl\u0131 olarak din yanl\u0131s\u0131 gibi g\u00f6z\u00fckse de, temelde Jung, Yahudilik, Hristiyanl\u0131k ve Budhizm\u2019in \u00f6z\u00fcne tam ters d\u00fc\u015fmektedir. \u00c7\u00fcnk\u00fc bu dinler ger\u00e7e\u011fe ula\u015fma \u00e7abas\u0131n\u0131 insan\u0131n en \u00f6nemli erdemi ve g\u00f6revi olarak g\u00f6rmektedirler. Jung, ald\u0131\u011f\u0131 tavr\u0131n getirdi\u011fi zorluklar\u0131n fark\u0131ndad\u0131r ama bunlar\u0131 \u00e7\u00f6zmek i\u00e7in se\u00e7ti\u011fi y\u00f6ntem tutarl\u0131 de\u011fildir. \u00d6znellik ve nesnellik kavramlar\u0131n\u0131n ne denli esnek ve de\u011fi\u015fken olduklar\u0131 a\u00e7\u0131kt\u0131r. Buna ra\u011fmen Jung, bu iki varolu\u015f bi\u00e7imini birbirinden ay\u0131rmaya \u00e7al\u0131\u015f\u0131r. Ona g\u00f6re nesnel olan bir\u015fey, \u00f6znel olan bir di\u011ferinden daha do\u011fru ve daha ge\u00e7erlidir. Nesnel ile \u00f6znel aras\u0131ndaki ay\u0131r\u0131m\u0131n temeli, bir d\u00fc\u015f\u00fcncenin yaln\u0131zca bir ki\u015fiye ait olmas\u0131 ya da bir topluluk\u00e7a payla\u015f\u0131lmas\u0131 olgular\u0131nda yatar. Peki bizler 2. D\u00fcnya Sava\u015f\u0131nda milyonlarca ki\u015finin ortak oldu\u011fu, kitlesel bir \u00e7\u0131lg\u0131nl\u0131\u011fa tan\u0131k olmad\u0131k m\u0131 ? Milyonlarca insan\u0131n ak\u0131l d\u0131\u015f\u0131 ihtiraslar\u0131n\u0131n k\u00f6lesi olarak aldat\u0131c\u0131 ve sap\u0131k d\u00fc\u015f\u00fcncelere kap\u0131ld\u0131klar\u0131n\u0131, bunlar\u0131n pe\u015finden ko\u015ftuklar\u0131n\u0131 ya\u015famad\u0131k m\u0131 ? Onlar\u0131n bu yanl\u0131\u015f d\u00fc\u015f\u00fcnceleri bireylerin tek ba\u015flar\u0131na yaratt\u0131klar\u0131 sa\u00e7mal\u0131klardan daha m\u0131 tutarl\u0131yd\u0131lar ? Bunlar\u0131 nesnel olarak a\u00e7\u0131klaman\u0131n ne anlam\u0131, ne yarar\u0131 var ?K\u0131saca b\u00fcy\u00fck insan kitlelerince payla\u015f\u0131lmas\u0131, bir d\u00fc\u015f\u00fcncenin do\u011frulu\u011funu kan\u0131tlamaz. Jung\u2019un nesnel ve \u00f6zneli birbirlerinden ay\u0131rmakta kulland\u0131\u011f\u0131 y\u00f6ntem, az \u00f6nce a\u00e7\u0131klad\u0131\u011f\u0131m, r\u00f6lativizm konusundaki yakla\u015f\u0131m\u0131n aynas\u0131d\u0131r. Buradaki r\u00f6lativizm bir d\u00fc\u015f\u00fcncenin toplumca kabul edilmesini, onun ge\u00e7erlili\u011fi ger\u00e7ekli\u011fi ve nesnelli\u011fi i\u00e7in bir \u00f6l\u00e7\u00fc olarak alan sosyolojik bir r\u00f6lativizmdir.<\/p>\n

Bu metodik varsay\u0131mlar\u0131n\u0131 ortaya koyduktan sonra Jung, din nedir, konusundaki temel g\u00f6r\u00fc\u015flerini a\u00e7\u0131klamaya giri\u015fir. Dinsel ya\u015fant\u0131n\u0131n do\u011fas\u0131 nedir ? Bu konuda Jung, bir\u00e7ok teologla ayn\u0131 d\u00fc\u015f\u00fcnceyi payla\u015f\u0131r. K\u0131saca \u015f\u00f6yle \u00f6zetleyebiliriz bu yakla\u015f\u0131m\u0131 : Dinsel ya\u015fant\u0131n\u0131n ( dinin ) kayna\u011f\u0131 insanlar\u0131n kendilerini, kendilerinden \u00fcs\u00fctn olan baz\u0131 g\u00fc\u00e7lere tevekk\u00fclle teslim etmeleridir.
Jung dinin, Rudolf Otto\u2019nun \u2018Numinosum\u2019 diye tan\u0131mlad\u0131\u011f\u0131 ve insanc\u0131l bir iste\u011fe ba\u011fl\u0131 olmadan var olan dinamik bir varl\u0131\u011f\u0131n ya da etkinin dikkatli ve titice izlenmesi oldu\u011funu ileri s\u00fcrer. Bu varl\u0131k, insan\u0131 denetler ve y\u00f6netir. \u0130nsanl\u0131k bu g\u00fcc\u00fcn ( varl\u0131\u011f\u0131n ) yarat\u0131c\u0131s\u0131 de\u011fil yaln\u0131zca kuludur.<\/p>\n

Dinin bu tan\u0131mlas\u0131ndan, yani insan\u0131n bir d\u0131\u015f g\u00fc\u00e7 taraf\u0131ndan belirlenmesinden hareketle Jung, yeni a\u00e7\u0131klamalara giri\u015fir. Ona g\u00f6re bilin\u00e7d\u0131\u015f\u0131n\u0131n dinsel bir do\u011fas\u0131 vard\u0131r.
Bilin\u00e7d\u0131\u015f\u0131, insan ruhunun bireysel ya\u015fant\u0131s\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc olarak a\u00e7\u0131klanamaz. Bu daha \u00e7ok bizden ba\u011f\u0131ms\u0131z bir g\u00fcc\u00fcn, varl\u0131\u011f\u0131m\u0131z \u00fczerindeki etkileri ve yans\u0131mas\u0131d\u0131r.
\u0130nsan\u0131n r\u00fcyas\u0131nda kendi bilin\u00e7d\u0131\u015f\u0131ndan baz\u0131 sesler ve izlenimler alg\u0131lad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmesi hi\u00e7bir \u015feyi kan\u0131tlamaz. Sokaktan gelen sesleri de, kendi i\u00e7 sesiymi\u015f sanabilir insan. Yani bu yan\u0131lt\u0131c\u0131d\u0131r ve g\u00fcvenilemez.
Tek bir durumda, bu seslerin gerekten kendi d\u0131\u015fbilin\u00e7lerinden gelen sesler olarak kabul edilmesi m\u00fcmk\u00fcnd\u00fcr. Bu da, bilin\u00e7li ki\u015fili\u011fin bir b\u00fct\u00fcnl\u00fc\u011f\u00fcn bir par\u00e7as\u0131 veya b\u00fcy\u00fck bir daire i\u00e7inde k\u00fc\u00e7\u00fck bir daire olmas\u0131 halinde ge\u00e7erlilik kazan\u0131r. K\u00fc\u00e7\u00fck bir banka memurunun arkada\u015f\u0131na \u00e7al\u0131\u015ft\u0131\u011f\u0131 bankay\u0131 g\u00f6sterip \u2018i\u015fte benim bankam\u2019 demesi gibidir bu.<\/p>\n

Dinin ve bilin\u00e7d\u0131\u015f\u0131n\u0131n b\u00f6yle tan\u0131mlanmas\u0131n\u0131n do\u011fal bir sonucu olarak Jung, bilin\u00e7d\u0131\u015f\u0131n\u0131n bizim \u00fczerimizdeki etkilerinin \u2018temel dinsel olgular\u2019 olarak belirledi\u011fini savunur. Yani dinsel dogmalar ve r\u00fcyalar dinsel olgulard\u0131r, \u00e7\u00fcnk\u00fc bizim d\u0131\u015f\u0131m\u0131zdaki bir g\u00fcc\u00fcn bizi y\u00f6neti\u015finin yans\u0131mas\u0131d\u0131r. Jung\u2019un mant\u0131\u011f\u0131 gere\u011fi, ruh hastal\u0131klar\u0131n\u0131 da dinsel olgular olarak a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 ise eklemeye gerek yoktur.<\/p>\n

Freud ve Jung\u2019un dine yakla\u015f\u0131mlar\u0131n\u0131 ve onun kayna\u011f\u0131n\u0131 a\u00e7\u0131klama \u00e7abalar\u0131n\u0131 k\u0131saca inceledik. Acaba yayg\u0131n olan \u015fu kan\u0131 \u2018Freud dine kar\u015f\u0131, Jung dinden yanad\u0131r\u2019 hala ge\u00e7erli mi ? Yapt\u0131\u011f\u0131m\u0131z inceleme ve kar\u015f\u0131la\u015ft\u0131rma, bu basitle\u015ftirici g\u00f6r\u00fc\u015f\u00fcn tamamen yanl\u0131\u015f bir a\u015f\u0131r\u0131l\u0131k ta\u015f\u0131d\u0131\u011f\u0131n\u0131 san\u0131r\u0131m ortaya koymu\u015ftur.<\/p>\n

Freud, insanc\u0131l evrimin hedefinin \u015fu ama\u00e7lara ula\u015fmak oldu\u011funa inan\u0131r : Bilgi, ( ak\u0131l, ger\u00e7eklik, mant\u0131k ) insan sevgisi, ac\u0131lar\u0131n azalt\u0131lmas\u0131, \u00f6zg\u00fcrl\u00fck ve sorumluluk ta\u015f\u0131yacak g\u00fcce eri\u015fmek. Bu idealler ise t\u00fcm b\u00fcy\u00fck dinlerin aklaki temelini olu\u015fturur. Bat\u0131 ve Do\u011fu k\u00fclt\u00fcrleri, bu temeller \u00fczerine kurulmu\u015ftur. Konf\u00fc\u00e7yus\u2019\u00fcn, Lao-Tse\u2019nin Budha\u2019n\u0131n, di\u011fer peygamberlerin ve \u0130sa\u2019n\u0131nn\u00f6\u011fretileri hep bu idealleri savunur. Bu dinler ve \u00f6\u011fretiler aras\u0131nda ( yer ve zamana, hitap edilen toplulu\u011fa g\u00f6re de\u011fi\u015fen ) deyi\u015f farkl\u0131l\u0131kar\u0131n\u0131n olmas\u0131 do\u011fald\u0131r. \u00d6rne\u011fin, Buddha a\u011f\u0131rl\u0131\u011f\u0131 ac\u0131lar\u0131n azalt\u0131l\u0131p yok edilmesine verirken, peygamberler adalet ve anlay\u0131\u015fl\u0131 olmaya \u00f6nem vermi\u015fler, \u0130sa ise insan sevgisini \u00f6ne alm\u0131\u015ft\u0131r. G\u00f6r\u00fcn\u00fcrdeki farkl\u0131l\u0131klara ra\u011fmen t\u00fcm bu dinsel \u00f6nderlerin, insanl\u0131\u011f\u0131n geli\u015fmesindeki ama\u00e7lar ve bi\u00e7imler konusunda tam bir uyu\u015fum i\u00e7inde olmalar\u0131 ilgin\u00e7tir.<\/p>\n

Freud, dinin bu ahlaki temellerini savunmakata ve bu ama\u00e7lar\u0131n ger\u00e7ekle\u015fmesini \u00f6nleyici olduklar\u0131 s\u00fcrece, dinin do\u011fa \u00fcst\u00fc ve bi\u00e7imci yanlar\u0131n\u0131 ele\u015ftirmektedir. Do\u011fa \u00fcst\u00fc g\u00fc\u00e7lere ve insan\u0131 a\u015fan \u015feylere tap\u0131nmay\u0131, insanl\u0131\u011f\u0131n geli\u015fimindeki a\u015famalardan biri olarak g\u00f6ren Freud, bunlar\u0131n o \u00e7a\u011flarda gerekli ve zorunlu oldu\u011funu, ama gere\u011finden fazla g\u00fcndemde kald\u0131klar\u0131nda insanl\u0131\u011f\u0131n ruhsal geli\u015fimini engellemekten \u00f6teye gidemeyeceklerini savunmaktad\u0131r. Bu nedenle, Freud\u2019un dine kar\u015f\u0131 oldu\u011fu yolundaki inan\u00e7, yan\u0131lt\u0131c\u0131d\u0131r. B\u00f6yle bir yarg\u0131ya varmadan \u00f6nce, onun dinin dinin hangi yanlar\u0131na kar\u015f\u0131 olup ele\u015ftirdi\u011fini, hangi yanlar\u0131na ise taraftar oldu\u011funu ara\u015ft\u0131rmak gerekir.<\/p>\n

Jung i\u00e7inse dinsel ya\u015fant\u0131, \u00f6zel duygusal bir s\u00fcre\u00e7tir ve insan\u0131n kendisini bilemedi\u011fi y\u00fcksek bir g\u00fcce teslim etmesi olarak belirir. Bu g\u00fcc\u00fc ister Tanr\u0131, ister bilin\u00e7d\u0131\u015f\u0131 diye niteleyelim, sonu\u00e7 de\u011fi\u015fmez. Yukar\u0131daki tan\u0131mlama, Hristiyanl\u0131k i\u00e7inde Luther ve Calvin\u2019in \u00f6\u011fretilerinin temeli olan belirli bir dinsel ya\u015fant\u0131 bi\u00e7imini tam karakterize ederken, \u00f6te yandan dinsel deneyin bir ba\u015fka tipiyle \u00e7eli\u015fmektedir. Ger\u00e7e\u011fe bu g\u00f6receli yakla\u015f\u0131m\u0131 ile Jung\u2019un din anlay\u0131\u015f\u0131, Buddhizm, Yahudilik ve \u0130sa \u00f6\u011fretileriyle \u00e7at\u0131\u015fmaktad\u0131r. Ad\u0131 ge\u00e7en dinlerde insan\u0131n g\u00f6revi, ger\u00e7e\u011fi ara\u015ft\u0131rmakt\u0131r ve bu ka\u00e7\u0131n\u0131lamaz olan bir zorunluktur. Pilatus\u2019un ger\u00e7ek nedir, diye sormas\u0131 bile yukar\u0131dakiler d\u0131\u015f\u0131nda kalan t\u00fcm b\u00fcy\u00fck dinlerde, dinsiz bir tav\u0131r say\u0131l\u0131r. Yani bu a\u00e7\u0131dan bak\u0131nca, ara\u015ft\u0131rmak ve ileri gitmek \u00e7abas\u0131, g\u00fcnahla e\u015f anlaml\u0131 olur. Freud\u2019la Jung\u2019un yakla\u015f\u0131mlar\u0131n\u0131 \u00f6zetleyecek olursak, Freud dini ahlaki a\u00e7\u0131dan ele\u015ftirirken, as\u0131l \u00f6z\u00fcn\u00fc savunmakta ve bu de\u011ferleri koruma endi\u015fesi ile hareket etmektedir. Bu nedenle yakla\u015f\u0131m\u0131n\u0131 ku\u015fkusuzca \u2018dindar\u2019 olarak niteleyebiliriz. Jung ise, dini k\u0131s\u0131tlay\u0131c\u0131 bir bi\u00e7imde psikolojik bir olguya indirgeyip, bu yolla a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rken, bir yandan da bilin\u00e7d\u0131\u015f\u0131na dinsel bir anlam kazand\u0131rmak istemektedir.<\/p>\n

Dipnotlar
(1)\u00a0 1937 y\u0131l\u0131nda verilen bu konferanslar \u2018Die Psychologie und Religion\u2019 ad\u0131 ile 1940 y\u0131l\u0131nda kitap olarak yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Freud, psikanaliz ve din sorununu, parlak yap\u0131tlar\u0131ndan biri olan \u2018Die Zukunft Einer Illusion\u2019 da inceler. Mitoslar\u0131n ve dinsel ideallerin insan \u00fczerinde derin etkileri oldu\u011funu ilk farkedenlerden biri olan Jung ise, ayn\u0131 konuyu Yale Universitesi\u2019nde verdi\u011fi Terry Vakf\u0131 Konferanslar\u0131nda i\u015flemi\u015ftir.(1)\u015eimdi ben, bu iki psikanalizcinin tav\u0131rlar\u0131 konusunda k\u0131sa bir \u00f6zet yapmak istiyorum. \u00d6nce bu davran\u0131\u015f\u0131m\u0131n \u00fc\u00e7 nedenini […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-4814","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nFreud ve Jung'da Psikanaliz ve Din | Erich Fromm - 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\/12\/16\/freud-ve-jungda-psikanaliz-ve-din-erich-fromm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Freud ve Jung'da Psikanaliz ve Din | Erich Fromm\" \/>\n<meta property=\"og:description\" content=\"Freud, psikanaliz ve din sorununu, parlak yap\u0131tlar\u0131ndan biri olan \u2018Die Zukunft Einer Illusion\u2019 da inceler. 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