{"id":4843,"date":"2011-01-13T11:54:14","date_gmt":"2011-01-13T08:54:14","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/01\/13\/insan-kurt-mu-kuzu-mu-eric-fromm\/"},"modified":"2011-01-13T11:54:14","modified_gmt":"2011-01-13T08:54:14","slug":"insan-kurt-mu-kuzu-mu-eric-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/01\/13\/insan-kurt-mu-kuzu-mu-eric-fromm\/","title":{"rendered":"\u0130nsan Kurt mu, Kuzu mu? | Eric Fromm"},"content":{"rendered":"

Baz\u0131lar\u0131 insanlar\u0131n kuzu, baz\u0131lar\u0131 da kurt oldu\u011funa inan\u0131r. Bunlar\u0131n ikisi de kendi g\u00f6r\u00fc\u015flerini destekleyecek uygun kan\u0131tlar bulabilirler, insanlar\u0131n kuzu oldu\u011funu ileri s\u00fcrenlerin \u015funlar\u0131 belirtmeleri yeter: Kendileri i\u00e7in zararl\u0131 olsa bile, insanlar onlara s\u00f6ylenenlerden kolayl\u0131kla etkilenirler; y\u0131k\u0131mdan ba\u015fka bir\u015fey getirmeyen sava\u015flarda \u00f6nderlerini k\u00f6r\u00fc k\u00f6r\u00fcne izlerler; belli bir inan\u00e7la s\u00f6ylenen, kaba kuvvetle de desteklenen her \u015feye \u2014papazlar\u0131n ve krallar\u0131n sert tehditlerinden gizli ya da a\u00e7\u0131k doland\u0131r\u0131c\u0131lar\u0131n kand\u0131r\u0131c\u0131 \u00e7a\u011fr\u0131lar\u0131na dek her t\u00fcrl\u00fc sa\u00e7mal\u0131\u011fa\u2014 inan\u0131rlar. Bu durumdaki insanlar\u0131n \u00e7o\u011fu, kendilerini kand\u0131rmak i\u00e7in korkutucu ya da tatl\u0131 bir sesle konu\u015fanlar\u0131n kar\u015f\u0131s\u0131nda kendi isteklerinden vazge\u00e7meye haz\u0131r, kolayl\u0131kla etkilenebilen, yan uyan\u0131k \u00e7ocuklara benzerler. Ger\u00e7ekten de \u00e7o\u011funlu\u011fa kar\u015f\u0131 direnecek \u00f6l\u00e7\u00fcde g\u00fc\u00e7l\u00fc inanc\u0131 olan ki\u015fi kural de\u011fil, istisnad\u0131r; \u00e7a\u011fda\u015flar\u0131n\u0131n alaya ald\u0131\u011f\u0131, ama y\u0131llar sonra hayran olunacak bir istisna.
B\u00fcy\u00fck Engizit\u00f6rler ve diktat\u00f6rler kendi d\u00fczenlerini olu\u015ftururken insanlar\u0131n kuzu oldu\u011fu fikrine dayanm\u0131\u015flard\u0131r. Dahas\u0131, insanlar\u0131n kuzu ya da koyun” oldu\u011fu, bu nedenle kendileri ad\u0131na karar verecek \u00f6nderlere gereksinme duyduklar\u0131 inanc\u0131 y\u00fcz\u00fcnden \u00f6nderler de \u015funa i\u00e7ten inanm\u0131\u015flard\u0131r: Kendileri, insanlara istediklerini verdiklerinde \u2014ac\u0131 olsa da\u2014 ahlaksal bir g\u00f6revi yerine getirmekte, insanlar\u0131n omuzlar\u0131ndan sorumluluk ve \u00f6zg\u00fcrl\u00fck y\u00fck\u00fcn\u00fc almaktad\u0131rlar.<\/p>\n

\u0130nsanlar\u0131n \u00e7o\u011fu koyunsa, nas\u0131l oluyor da bir koyunun ya\u015fam\u0131ndan farkl\u0131 oluyor ya\u015famlar\u0131? insanl\u0131k tarihi kanla yaz\u0131lm\u0131\u015ft\u0131r; insan\u0131n istencini k\u0131rmak i\u00e7in \u015fiddetin \u015fa\u015fmaz bir bi\u00e7imde uyguland\u0131\u011f\u0131 bir tarihtir bu. Hitler milyonlarca Yahudi’yi tek ba\u015f\u0131na m\u0131 yok etti? kendisi i\u00e7in yaln\u0131z isteyerek de\u011fil, ko\u015fa ko\u015fa adam \u00f6ld\u00fcren, i\u015fkence yapan binlerce yard\u0131mc\u0131lar\u0131 vard\u0131, insan\u0131n insana kar\u015f\u0131 ac\u0131mas\u0131zl\u0131\u011f\u0131na her yerde ac\u0131mas\u0131z sava\u015flarda, cinayet ve \u0131rza ge\u00e7melerde, g\u00fc\u00e7l\u00fcn\u00fcn g\u00fc\u00e7s\u00fcz\u00fc s\u00f6m\u00fcrmesinde, i\u015fkence g\u00f6ren, ac\u0131 \u00e7eken canl\u0131lar\u0131n inlemelerine kimsenin kulak vermemesinde, bunlara herkesin y\u00fcre\u011fini kapamas\u0131nda tan\u0131k olmuyor muyuz? B\u00fct\u00fcn bunlar Hobbes gibi d\u00fc\u015f\u00fcnenleri homo homini lupus (insan insan\u0131n kurdudur) inanc\u0131na g\u00f6t\u00fcrd\u00fc. Bu ger\u00e7ekler bug\u00fcn de \u00e7o\u011fumuza, insan\u0131n do\u011fu\u015ftan k\u00f6t\u00fc ve y\u0131k\u0131c\u0131 oldu\u011funu, en \u00e7ok sevdi\u011fi e\u011flenceden, daha az\u0131l\u0131 katillerden korktu\u011fu i\u00e7in vazge\u00e7en bir katil oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcr\u00fcyor.<\/p>\n

Oysa her iki sav da bizi \u015fa\u015fk\u0131nl\u0131\u011fa d\u00fc\u015f\u00fcr\u00fcyor. Ge\u00e7mi\u015fte a\u00e7\u0131k ya da gizli bir\u00e7ok katili ya da sadisti ki\u015fisel olarak tan\u0131m\u0131\u015f olabiliriz; ama bunlar kural de\u011fil, istisnad\u0131r. Sizin, benim ya da bir\u00e7ok normal insan\u0131n kuzu postuna sar\u0131nm\u0131\u015f kurtlar oldu\u011fumuza, “ger\u00e7ek ki\u015fili\u011fimizin” \u015fimdiye dek bizi hayvanlar gibi davranmaktan al\u0131koyan yasaklardan kurtuldu\u011fumuz zaman ortaya \u00e7\u0131kaca\u011f\u0131na m\u0131 inanmal\u0131y\u0131z? Do\u011fru olmad\u0131\u011f\u0131n\u0131 kan\u0131tlamak kolay olmasa da bu g\u00f6r\u00fc\u015f b\u00fct\u00fcn\u00fcyle inand\u0131r\u0131c\u0131 de\u011fildir. G\u00fcnl\u00fck ya\u015famda insanlar\u0131n misilleme korkusu duymadan giri\u015febilece\u011fi say\u0131s\u0131z zul\u00fcm ve sadizm olanaklar\u0131 vard\u0131r, ama \u00e7o\u011fu insan bu olanaklar\u0131 kullanmaz. Asl\u0131nda insanlar\u0131n \u00e7o\u011fu zul\u00fcm ve sadizmle kar\u015f\u0131la\u015ft\u0131klar\u0131nda belli bir ho\u015fnutsuzlukla tepki g\u00f6sterirler.<\/p>\n

\u00d6yleyse burada ele ald\u0131\u011f\u0131m\u0131z \u015fa\u015f\u0131rt\u0131c\u0131 \u00e7eli\u015fkiden ba\u015fka ve ondan daha iyi bir a\u00e7\u0131klama bulunabilir mi? Bu sorunun en yal\u0131n yan\u0131t\u0131 olarak, az say\u0131da kurtla bir s\u00fcr\u00fc koyunun birarada ya\u015fad\u0131\u011f\u0131n\u0131 m\u0131 kabul edelim? Kurtlar \u00f6ld\u00fcrmek, koyunlar birisinin pe\u015finden gitmek istiyorlar. Bu y\u00fczden kurtlar koyunlara adam \u00f6ld\u00fcrt\u00fcyor, cinayet i\u015fletiyor, insan bo\u011fazlat\u0131yorlar; koyunlar da ho\u015fland\u0131klanndan de\u011fil, yaln\u0131za birisinin pe\u015finden gitmek istedikleri i\u00e7in boyun e\u011fiyorlar buna. Gene de katiller, yap\u00fcklann\u0131n soylu bir \u015fey oldu\u011funu kan\u0131tlamak i\u00e7in masallar uydurmak zorunda kal\u0131yorlar. Koyunlann \u00e7o\u011funun kendileri gibi davranmalar\u0131n\u0131 sa\u011flamak i\u00e7in kurtlar, \u00f6zg\u00fcrl\u00fcklerinin tehdit edildi\u011fini, s\u00fcng\u00fclenen \u00e7ocuklann, \u0131rzlar\u0131na ge\u00e7ilen kad\u0131nlann, \u00e7i\u011fnenen onurlann \u00f6c\u00fcn\u00fc ald\u0131klanm s\u00f6yl\u00fcyorlar. Yan\u0131t akla uygun g\u00f6r\u00fcn\u00fcyor, gene de baz\u0131 ku\u015fkular var. Bu yan\u0131tla iki ayn insan \u0131rk\u0131n\u0131n \u2014kurtlar\u0131n ve koyunlann\u2014bulundu\u011fu mu s\u00f6ylenmek isteniyor? Dahas\u0131, yarad\u0131l\u0131\u015ftan \u00f6yle olmad\u0131klar\u0131na g\u00f6re, nas\u0131l oluyor da koyunlar, \u015fiddet kendilerine kutsal bir g\u00f6rev olarak da sunulsa, kurtlar gibi davranmaya raz\u0131 edilebiliyorlar? Kurtlar ve koyunlarla ilgili varsay\u0131m\u0131m\u0131z akla yatk\u0131n de\u011fildir, bu durumda kurtlar\u0131n, insan yarad\u0131l\u0131\u015f\u0131n\u0131n temel niteli\u011fini g\u00f6sterdi\u011fi, \u00e7o\u011funlu\u011fa g\u00f6re daha a\u00e7\u0131k bir bi\u00e7imde g\u00f6sterdi\u011fi do\u011fru olmas\u0131n sak\u0131n? B\u00fct\u00fcn bunlardan sonra, bu iki yanl\u0131 olas\u0131l\u0131\u011f\u0131n b\u00fct\u00fcn\u00fcyle yanl\u0131\u015f oldu\u011funu da d\u00fc\u015f\u00fcnebiliriz. Belki insan hem kurttur hem de koyun \u2014 ya da ne kurttur ne de koyun.<\/p>\n

Uluslar\u0131n d\u00fc\u015fmanlar\u0131n\u0131 yok etmek i\u00e7in en y\u0131k\u0131c\u0131 g\u00fc\u00e7leri kullanmay\u0131 tasarlad\u0131klar\u0131, kendilerinin de bu y\u0131k\u0131mda yok olacaklar\u0131n\u0131 bilmelerine kar\u015f\u0131n ama\u00e7lar\u0131ndan vazge\u00e7medikleri g\u00fcn\u00fcm\u00fczde, bu sorular\u0131n yan\u0131tlan b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131yor. \u0130nsan\u0131n do\u011fu\u015ftan yok etme e\u011filimi ta\u015f\u0131d\u0131\u011f\u0131na \u015fiddet ve g\u00fc\u00e7 kullanma gereksinmesinin insan\u0131n i\u00e7inden do\u011fdu\u011funa inan\u0131rsak gittik\u00e7e artan vah\u015fete kar\u015f\u0131 direncimiz zay\u0131flayacakt\u0131r. Baz\u0131lar\u0131m\u0131z daha ileri \u00f6l\u00e7\u00fcde olmak \u00fczere, hepimiz kurtsak, kurtlara kar\u015f\u0131 neden direnelim o zaman?<\/p>\n

\u0130nsan\u0131n kurt mu, kuzu mu oldu\u011fu sorusu, daha geni\u015f ve daha genel bir anlamda, Bat\u0131daki tannbilimsel ve d\u00fc\u015f\u00fcnsel g\u00f6r\u00fc\u015f\u00fcn en temel sorunlar\u0131ndan birinin ba\u015fka bi\u00e7imde dile getirili\u015fidir: insan asl\u0131nda k\u00f6t\u00fc ve \u00e7\u00fcr\u00fcm\u00fc\u015f m\u00fcd\u00fcr, yoksa iyi ve kusursuz k\u0131l\u0131nabilecek bir yarat\u0131k m\u0131d\u0131r? Tevrat’ta insan temelde \u00e7\u00fcr\u00fck olarak kabul edilmez. Adem’le Havva’n\u0131n Tann’n\u0131n buyru\u011funu dinlememeleri g\u00fcnah olarak adland\u0131r\u0131lmaz; kitab\u0131n hi\u00e7bir yerinde bu ba\u015fkald\u0131rman\u0131n insan\u0131 k\u00f6t\u00fcle\u015ftirdi\u011fini g\u00f6steren bir \u015fey yoktur. Tam tersine bu ba\u015fkald\u0131rma insan\u0131n kendisinin fark\u0131nda olmas\u0131n\u0131, se\u00e7me yetisini kullanabilmesini sa\u011flar. B\u00f6ylece son \u00e7\u00f6z\u00fcmlemede bu ilk ba\u015fkald\u0131rma eylemi, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011fe do\u011fru att\u0131\u011f\u0131 ilk ad\u0131md\u0131r. \u00d6yle anla\u015f\u0131l\u0131yor ki, Adem’le Havva’n\u0131n ba\u015fkald\u0131rmas\u0131 Tann’n\u0131n planlad\u0131\u011f\u0131 bir \u015feydir; \u00e7\u00fcnk\u00fc peygamberlerin getirdi\u011fi g\u00f6r\u00fc\u015fe g\u00f6re insan, Cennet’ten kovulmasayd\u0131, kendi tarihini yaratamayacak, insanca g\u00fc\u00e7lerini geli\u015ftiremeyecek, hen\u00fcz birey olmad\u0131\u011f\u0131 eski uyumun yerine tam geli\u015fmi\u015f bir birey olarak do\u011fayla yeni bir uyum kuramayacakt\u0131. Ayr\u0131ca peygamberlerin Kurtanc\u0131’n\u0131n gelece\u011fini s\u00f6yleyen g\u00f6r\u00fc\u015flerinde de insan\u0131n kesinlikle temelde k\u00f6t\u00fc olmad\u0131\u011f\u0131 ve Tann’nm \u00f6zel bir l\u00fbtfu olmaks\u0131z\u0131n kurtanlabilece\u011fi sezilir. Ancak bu g\u00f6r\u00fc\u015flerde insan\u0131n iyilik yetisinin her zaman a\u011f\u0131r basaca\u011f\u0131 gibi bir anlam yoktur. \u0130nsan k\u00f6t\u00fcl\u00fck yaparsa daha k\u00f6t\u00fc olur. Bu y\u00fczden k\u00f6t\u00fcl\u00fc\u011f\u00fcn\u00fc s\u00fcrd\u00fcrd\u00fc\u011f\u00fc i\u00e7in Firavun’un y\u00fcre\u011fi “kat\u0131la\u015f\u0131r”; \u00f6ylesine kat\u0131la\u015f\u0131r ki art\u0131k de\u011fi\u015fme ya da t\u00f6vbe etme olana\u011f\u0131 kalmaz. Tevrat’ta iyi edimler \u00f6l\u00e7\u00fcs\u00fcnde k\u00f6t\u00fc edimlere de \u00f6rnekler verilir; Kral Davud gibi y\u00fcce ki\u015filer bile k\u00f6t\u00fcl\u00fck yapanlar\u0131n d\u0131\u015f\u0131nda b\u0131rak\u0131lmaz. Tevrat’taki g\u00f6r\u00fc\u015f, insanda iki yetinin \u2014iyilik ve k\u00f6t\u00fcl\u00fck yapma yetisinin\u2014 bulundu\u011fu, insan\u0131n iyiyle k\u00f6t\u00fc, kutsamayla lanet, ya\u015famla \u00f6l\u00fcm aras\u0131nda se\u00e7me yapabilece\u011fi yolundadr. Tann bile insan\u0131n bu se\u00e7mesine kan\u015fmaz; iyili\u011fi ger\u00e7ekle\u015ftirecek \u00f6l\u00e7\u00fctleri \u00f6\u011fretmek, k\u00f6t\u00fcl\u00fc\u011f\u00fc tan\u0131tmak, insanlan uyarmak ve direnmelerini sa\u011flamak amac\u0131yla habercilerini, peygamberlerini g\u00f6ndererek yard\u0131m eder onlara. Bunlar yerine getirildikten sonra insan “iki y\u00f6nl\u00fc \u00e7abas\u0131”yla (iyili\u011fe ve k\u00f6t\u00fcl\u00fc\u011fe y\u00f6nelik \u00e7abas\u0131yla) ha\u015fha\u015fa b\u0131rak\u0131l\u0131r ve karar yaln\u0131zca onun olur.<\/p>\n

Bunun H\u0131ristiyanl\u0131k’taki geli\u015fimi de\u011fi\u015fik olmu\u015ftur. H\u0131ristiyan Kilisesi’nin geli\u015fmesi s\u0131ras\u0131nda Adem’in ba\u015fkald\u0131rmas\u0131 g\u00fcnah say\u0131ld\u0131. Bu, \u00f6ylesine b\u00fcy\u00fck bir g\u00fcnaht\u0131 ki yaln\u0131z Adem’in ki\u015fili\u011fini bozmakla kalmad\u0131 onun t\u00fcm \u00e7ocuklar\u0131n\u0131 da lekeledi; \u00f6yle ki, insan art\u0131k kendi \u00e7abas\u0131yla bile bu k\u00f6t\u00fcl\u00fckten kurtulam\u0131yordu. Ancak Tann’n\u0131n l\u00fctf\u00fc, insanlar i\u00e7in \u00f6len \u0130sa’n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, insan\u0131n k\u00f6t\u00fcl\u00fc\u011f\u00fcne son verebilir, \u0130sa’y\u0131 benimseyenlere kurtulu\u015f yolunu a\u00e7abilirdi.
Ne var ki bu ilk g\u00fcnah dogmas\u0131na Kilise’de hi\u00e7 kar\u015f\u0131 \u00e7\u0131k\u0131lmam\u0131\u015f de\u011fildi. Pelagius buna kar\u015f\u0131 \u00e7\u0131kt\u0131ysa da ba\u015far\u0131l\u0131 olamad\u0131. Kilise i\u00e7indeki Yenidendo\u011fu\u015f insanc\u0131lan do\u011frudan do\u011fruya kar\u015f\u0131 \u00e7\u0131k\u0131p yads\u0131yamad\u0131ysalar da bu g\u00f6r\u00fc\u015f\u00fc \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015ft\u0131lar; oysa bu arada kilise i\u00e7inde baz\u0131 kimseler buna daha a\u015f\u0131n bir bi\u00e7imde kar\u015f\u0131yd\u0131lar. Luther’e gelince o, insan\u0131n do\u011fu\u015ftan k\u00f6t\u00fc oldu\u011fu konusunda daha k\u00f6kl\u00fc bir inanca sahipti; oysa Yenidendo\u011fu\u015f ve Ayd\u0131nlanma d\u00f6neminin ayd\u0131nlar\u0131 buna ters bir y\u00f6nde b\u00fcy\u00fck bir ad\u0131m att\u0131lar. Bu d\u00fc\u015f\u00fcn\u00fcrler, insanda k\u00f6t\u00fcl\u00fc\u011f\u00fcn b\u00fct\u00fcn\u00fcyle ko\u015fullann sonucunda do\u011fdu\u011funu, bu y\u00fczden insan\u0131n se\u00e7me durumunda olmad\u0131\u011f\u0131n\u0131 savunuyorlard\u0131. K\u00f6t\u00fcl\u00fc\u011f\u00fc yaratan ko\u015fullan de\u011fi\u015ftirin, insan\u0131n do\u011fu\u015ftan gelen iyili\u011fi hemen ortaya \u00e7\u0131kacakt\u0131r, diyorlard\u0131. Bu g\u00f6r\u00fc\u015f Marx’la onun izleyicilerinin de d\u00fc\u015f\u00fcncelerini etkilemi\u015ftir. \u0130nsan\u0131n iyili\u011fine olan inan\u00e7 Yenidendo\u011fu\u015f’la ba\u015flayan b\u00fcy\u00fck ekonomik ve siyasal geli\u015fmelerin bir sonucu olarak insan\u0131n kendine g\u00fcvenmesinden do\u011fuyordu. Bunun tersine Birinci D\u00fcnya Sava\u015f\u0131’yla ba\u015flay\u0131p Hitler’le Stalin’den \u00f6teye evrensel yoketme eylemi i\u00e7in yap\u0131lan bug\u00fcnk\u00fc haz\u0131rl\u0131klara dek uzanan Bat\u0131’daki ahlaksal \u00e7\u00f6k\u00fc\u015f, insamn k\u00f6t\u00fcl\u00fc\u011f\u00fcne olan geleneksel inanc\u0131 ayn\u0131 yo\u011funlukla geri getirdi. Geleneksel inanc\u0131n bu yo\u011funlukla geri gelmesi, insan\u0131n do\u011fu\u015ftan getirdi\u011fi k\u00f6t\u00fcl\u00fck yetisinin k\u00fc\u00e7\u00fcmsenmesine kar\u015f\u0131 \u015fifal\u0131 bir merhemdi asl\u0131nda \u2014 ama bu tutum, insana olan inanc\u0131n\u0131 yitirmeyen kimselerin, bazan yanl\u0131\u015f anla\u015f\u0131larak, bazan da g\u00f6r\u00fc\u015fleri \u00e7arp\u0131t\u0131larak alaya al\u0131nmalar\u0131na yol a\u00e7t\u0131.<\/p>\n

\u0130nsan\u0131n k\u00f6t\u00fcl\u00fck yetisini k\u00fc\u00e7\u00fcmsemekle su\u00e7lanan, g\u00f6r\u00fc\u015fleri yanl\u0131\u015f de\u011ferlendirilen birisi olarak ben, d\u00fc\u015f\u00fcncelerimde bu t\u00fcrden duygusal bir iyimserlik bulunmad\u0131\u011f\u0131n\u0131 belirtmek isterim. Uzun klinik deneylerden ge\u00e7en bir ruh\u00e7\u00f6z\u00fcmleyici olarak benim insan\u0131n i\u00e7indeki y\u0131k\u0131c\u0131 g\u00fc\u00e7leri k\u00fc\u00e7\u00fcmsemem ger\u00e7ekten zor olurdu. Bir ruh\u00e7\u00f6z\u00fcmleyici a\u011f\u0131r hastalarda bu y\u0131k\u0131c\u0131 g\u00fc\u00e7lerin etkisini g\u00f6r\u00fcr, bu g\u00fc\u00e7leri durdurman\u0131n ya da enerjiyi yap\u0131c\u0131 bir y\u00f6ne \u00e7evirmenin ne denli g\u00fc\u00e7 oldu\u011funu deneyleriyle saptar. Birinci D\u00fcnya Sava\u015f\u0131’n\u0131n ba\u015flang\u0131c\u0131ndan bu yana k\u00f6t\u00fcl\u00fc\u011f\u00fcn f\u0131\u015fk\u0131r\u0131rcas\u0131na d\u0131\u015fa d\u00f6k\u00fclmesine ve y\u0131k\u0131ma tan\u0131k olmu\u015f birisi i\u00e7in insan y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u015fiddetini ve yo\u011funlu\u011funu g\u00f6rmemek de olanaks\u0131zd\u0131r. Bununla birlikte g\u00fcn\u00fcm\u00fczde insanlar\u0131 \u2014ayd\u0131nlan oldu\u011fu gibi s\u0131radan insanlar\u0131 da\u2014 gittik\u00e7e artan bir h\u0131zla saran \u00e7aresizlik duygusu onlar\u0131 yeniden \u00e7\u00fcr\u00fcme ve ilk g\u00fcnah g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemeye s\u00fcr\u00fckleyebilir. Bu g\u00f6r\u00fc\u015f, insan\u0131n do\u011fu\u015ftan getirdi\u011fi y\u0131k\u0131c\u0131l\u0131\u011f\u0131n bir sonucu oldu\u011fundan sava\u015f\u0131n durdurulamayaca\u011fm\u0131 savunan yenilgici tutumun akla uydurulmu\u015f bi\u00e7iminden ba\u015fka bir\u015fey de\u011fildir. Kusursuz ger\u00e7ek\u00e7ili\u011fine dayanarak kendi kendini y\u00fccelten bu g\u00f6r\u00fc\u015f iki a\u00e7\u0131dan ger\u00e7ek\u00e7i de\u011fildir. \u0130lk olarak, y\u0131k\u0131c\u0131l\u0131k giri\u015fimlerinin yo\u011fun olmas\u0131 hi\u00e7 de bunlar\u0131n yenilemeyecek ya da a\u011f\u0131r basacak giri\u015fimler oldu\u011funu g\u00f6stermez. Bu g\u00f6r\u00fc\u015fteki ikinci yanl\u0131\u015f, sava\u015flar\u0131n her \u015feyden \u00e7ok ruhsal g\u00fc\u00e7lerden do\u011fdu\u011funu savunmakt\u0131r. Toplumsal ve siyasal olgular\u0131n \u0131\u015f\u0131\u011f\u0131nda bu “ruhsall\u0131k” yanl\u0131\u015f\u0131 \u00fczerinde uzun uzun durmak gereksizdir. Sava\u015flar siyaset, askerlik ve i\u015f alan\u0131ndaki \u00f6nderlerin toprak kazanmak, do\u011fal kaynaklan ele ge\u00e7irmek, ticari \u00e7\u0131karlar sa\u011flamak amac\u0131yla ald\u0131klan kararlann sonucunda \u00e7\u0131kar. Sava\u015flar ba\u015fka bir g\u00fcc\u00fcn insan\u0131n kendi \u00fclkesine y\u00f6neltti\u011fi ger\u00e7ek ya da varsay\u0131lan tehditlerine kar\u015f\u0131 savunma amac\u0131yla ya da \u00f6nderlerin ki\u015fisel \u015fan ve \u00fcnlerini art\u0131rmak amac\u0131yla yap\u0131l\u0131r. Bu \u00f6nderler s\u0131radan bir insandan pek farkl\u0131 olmayan, ba\u015fkalan i\u00e7in kendi \u00e7\u0131karlanndan vazge\u00e7emeyecek bencil ki\u015filerdir; ama zalim ve k\u00f6t\u00fc ki\u015filer de de\u011fillerdir.<\/p>\n

Bu t\u00fcr s\u0131radan bir ya\u015fam i\u00e7inde zarardan \u00e7ok iyilik yapacak\u00a0 insanlar milyonlan y\u00f6netecek, en y\u0131k\u0131c\u0131 sil\u00e2hlan denetleyecek duruma geldiklerinde, sonsuz zararlara yol a\u00e7abilirler. Sivil ya\u015famda bunlar, olsa olsa kendi rakiplerini yok edebilirler; oysa g\u00fc\u00e7l\u00fc ve egemen devletlerden olu\u015fan d\u00fcnyam\u0131zda (“egemen” s\u00f6zc\u00fc\u011f\u00fc burada, egemen devletin eylemlerini s\u0131n\u0131rlayan herhangi bir ahlaksal yasaya ba\u011fl\u0131 olmayan demektir) t\u00fcm insan \u0131rk\u0131n\u0131 ortadan kald\u0131rabilirler, insanl\u0131k i\u00e7in ger\u00e7ek tehlike ola\u011fan\u00fcst\u00fc g\u00fc\u00e7lerin, \u2014\u015feytan ya da sadist birinin de\u011fil\u2014 s\u0131radan bir insan\u0131n eline ge\u00e7mesidir. Sava\u015f a\u00e7mak i\u00e7in nas\u0131l sil\u00e2hlar gerekliyse, milyonlarca insan\u0131 ya\u015famlanni tehlikeye atmaya ve katil olmaya s\u00fcr\u00fckleyebilmek i\u00e7in de nefret, \u00f6fke, y\u0131k\u0131c\u0131l\u0131k ve korku gibi tutkular gereklidir. Bu tutkular sava\u015f\u0131 ba\u015flatmak i\u00e7in gerekli ko\u015fullard\u0131r; sava\u015f\u0131n nedenleri de\u011fildir; t\u0131pk\u0131, silahlann ve bombalar\u0131n kendi ba\u015flar\u0131na bir sava\u015f nedeni olmamalan gibi. Bir\u00e7ok g\u00f6zlemci n\u00fckleer sava\u015f\u0131n bu bak\u0131mdan geleneksel sava\u015flardan aynld\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Her biri y\u00fczbinlerce insan\u0131 \u00f6ld\u00fcrebilecek g\u00fc\u00e7te n\u00fckleer ba\u015fl\u0131kl\u0131 f\u00fczeleri bir d\u00fc\u011fmeye basarak g\u00f6nderen adam bir askerin s\u00fcng\u00fc ya da makinal\u0131 t\u00fcfekle insan \u00f6ld\u00fcrmesi gibi bir deneyden ge\u00e7meyecektir. Ne var ki n\u00fckleer f\u00fczeleri f\u0131rlatma i\u015flemi bilin\u00e7 \u00fcst\u00fcnde bir buyru\u011fu yerine getirmekten ba\u015fka bir \u015fey de\u011filse de, b\u00f6yle bir \u015feyi yapabilmek i\u00e7in ki\u015fili\u011fin daha derin katmanlannda y\u0131k\u0131c\u0131 itkiler de\u011filse bile, ya\u015fama kar\u015f\u0131 derin bir umursamazl\u0131k duygusunun bulunup bulunmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

Buna g\u00f6re insan e\u011filimlerinin en k\u00f6t\u00fc ve en tehlikeli temelini olu\u015fturan \u00fc\u00e7 olguyu belirtece\u011fim; bunlar, \u00f6l\u00fcm sevgisi, hastal\u0131kl\u0131 narsisizm ve birlikte ya\u015fayan insanlar aras\u0131ndaki kanda\u015fla cinsel ili\u015fki saplant\u0131s\u0131d\u0131r. Bu \u00fc\u00e7 e\u011filim birle\u015ferek insan\u0131 y\u0131kmak i\u00e7in y\u0131kmaya, nefret etmek i\u00e7in nefret etmeye g\u00f6t\u00fcren “\u00e7\u00fcr\u00fcme belirtisi”ni olu\u015fturur. “\u00c7\u00fcr\u00fcme belirtileri”nin kar\u015f\u0131s\u0131na “geli\u015fme belirtileri” dedi\u011fim \u015feyi koyaca\u011f\u0131m; bu belirtiler \u00f6l\u00fcm sevgisine kar\u015f\u0131 ya\u015fam sevgisini, narsisizme kar\u015f\u0131 insan sevgisini, kanda\u015fla cinsel ili\u015fki saplant\u0131s\u0131na kar\u015f\u0131 ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 kaps\u0131yor. Bu iki y\u00f6neli\u015ften biri pek az ki\u015fide sonuna dek geli\u015fmi\u015ftir. Ama her insan\u0131n kendi se\u00e7ti\u011fi yolda, ya\u015fam ya da \u00f6l\u00fcm, iyilik ya da k\u00f6t\u00fcl\u00fck yolunda ilerledi\u011fi yads\u0131namaz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Baz\u0131lar\u0131 insanlar\u0131n kuzu, baz\u0131lar\u0131 da kurt oldu\u011funa inan\u0131r. Bunlar\u0131n ikisi de kendi g\u00f6r\u00fc\u015flerini destekleyecek uygun kan\u0131tlar bulabilirler, insanlar\u0131n kuzu oldu\u011funu ileri s\u00fcrenlerin \u015funlar\u0131 belirtmeleri yeter: Kendileri i\u00e7in zararl\u0131 olsa bile, insanlar onlara s\u00f6ylenenlerden kolayl\u0131kla etkilenirler; y\u0131k\u0131mdan ba\u015fka bir\u015fey getirmeyen sava\u015flarda \u00f6nderlerini k\u00f6r\u00fc k\u00f6r\u00fcne izlerler; belli bir inan\u00e7la s\u00f6ylenen, kaba kuvvetle de desteklenen her \u015feye \u2014papazlar\u0131n […]<\/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-4843","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\n\u0130nsan Kurt mu, Kuzu mu? | Eric 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\/2011\/01\/13\/insan-kurt-mu-kuzu-mu-eric-fromm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130nsan Kurt mu, Kuzu mu? | Eric Fromm\" \/>\n<meta property=\"og:description\" content=\"Baz\u0131lar\u0131 insanlar\u0131n kuzu, baz\u0131lar\u0131 da kurt oldu\u011funa inan\u0131r. 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