{"id":4852,"date":"2011-01-25T11:52:15","date_gmt":"2011-01-25T08:52:15","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/"},"modified":"2011-01-25T11:52:15","modified_gmt":"2011-01-25T08:52:15","slug":"ozgurluk-gerekircilik-secenekcilik-1-eric-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/","title":{"rendered":"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm"},"content":{"rendered":"

\"\"\u0130nsan k\u00f6t\u00fc m\u00fcd\u00fcr, iyi midir? \u00d6zg\u00fcr m\u00fcd\u00fcr, \u00e7evre ko\u015fullar\u0131yla m\u0131 belirlenir? Yoksa bu se\u00e7eneklerin ikisi de yanl\u0131\u015f m\u0131d\u0131r? \u0130nsan bunlar\u0131n hi\u00e7birisi de\u011fil midir\u00a0 yoksa insan hem iyi hem de k\u00f6t\u00fc m\u00fcd\u00fcr?
Bu sorular\u0131 yan\u0131tlayabilmek i\u00e7in i\u015fe ba\u015fka bir sorunu tart\u0131\u015farak ba\u015flamak iyi olacakt\u0131r. \u0130nsan\u0131n \u00f6z\u00fcnden ya da yarad\u0131l\u0131\u015f\u0131ndan s\u00f6z edilebilir mi? Edilebilirse bu \u00f6z ya da yarad\u0131l\u0131\u015f nas\u0131l tan\u0131mlanabilir?
\u0130nsan\u0131n \u00f6z\u00fcnden s\u00f6z edilip edilemeyece\u011fini sordu\u011fumuzda birbiriyle \u00e7at\u0131\u015fan iki g\u00f6r\u00fc\u015fle kar\u015f\u0131la\u015f\u0131yoruz: Bir g\u00f6r\u00fc\u015fe g\u00f6re insan\u0131n \u00f6z\u00fc diye bir\u015fey yoktur; insan kendisine bi\u00e7im veren k\u00fclt\u00fcr \u00f6rg\u00fctlerinin \u00fcr\u00fcn\u00fcnden ba\u015fka bir\u015fey de\u011fildir. \u00d6te yandan bu kitapta y\u0131k\u0131c\u0131l\u0131\u011f\u0131n inceleni\u015fi Freud’un ve daha bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn benimsedi\u011fi insan yarad\u0131l\u0131\u015f\u0131 g\u00f6r\u00fc\u015f\u00fcnden kaynaklanm\u0131\u015ft\u0131r, asl\u0131nda devingen ruhbilim t\u00fcm\u00fcyle bu \u00f6nermeye dayan\u0131r.
insan\u0131n yarad\u0131l\u0131\u015f\u0131 i\u00e7in yeterli bir tan\u0131m bulma g\u00fc\u00e7l\u00fc\u011f\u00fc \u015fu ikilemden do\u011far: insan\u0131n \u00f6z\u00fcn\u00fc olu\u015fturan belli bir madde’nin bulundu\u011funu varsayarsak o zaman ilk ortaya \u00e7\u0131k\u0131\u015f\u0131ndan bu yana insan\u0131n hi\u00e7bir temel de\u011fi\u015fiklik ge\u00e7irmedi\u011fi anlam\u0131na gelen evrimd\u0131\u015f\u0131, tarihd\u0131\u015f\u0131 bir g\u00f6r\u00fc\u015fe s\u00fcr\u00fcklenmi\u015f olur, b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc en eski atalar\u0131m\u0131zla tarihin son d\u00f6rt bin y\u0131l i\u00e7inde ortaya \u00e7\u0131kan uygar insan aras\u0131ndaki korkun\u00e7 de\u011fi\u015fiklikle ba\u011fda\u015ft\u0131ramay\u0131z. \u00d6te yandan evrimci bir g\u00f6r\u00fc\u015f edinir, insan\u0131n s\u00fcrekli de\u011fi\u015fti\u011fine inan\u0131rsak insan\u0131n “yarad\u0131l\u0131\u015f”\u0131 ya da “\u00f6z”\u00fc denen \u015feyin i\u00e7eri\u011fi olarak ne kalacakt\u0131r geriye? Bu ikilem \u015fu t\u00fcrden insan “tan\u0131mlar\u0131yla da \u00e7\u00f6z\u00fclemez: insan siyasal bir hayvand\u0131r (Aristoteles); s\u00f6zverebilen hayvand\u0131r (Nietzsche); ya da \u00f6ng\u00f6r\u00fc ve imgelemleriyle \u00fcretim yapan hayvand\u0131r (Marx); bu tan\u0131mlar insan\u0131n temel niteliklerini belirtir ama insan\u0131n \u00f6z’\u00fcn\u00fc anlatmaz.<\/p>\n

Bence bu ikilem, insan\u0131n \u00f6z\u00fcn\u00fc belirli bir nitelik ya da madde olarak de\u011fil tersine insan\u0131n varolu\u015f bi\u00e7iminde yatan bir \u00e7eli\u015fki diye tan\u0131mlayarak \u00e7\u00f6z\u00fcmlenebilir. Bu \u00e7eli\u015fki iki dizi ger\u00e7ekten do\u011far: (1) insan bir hayvand\u0131r ama i\u00e7g\u00fcd\u00fcsel donat\u0131m\u0131, \u00f6teki hayvanlannkiyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda eksik ve yetersizdir; insan ya\u015fayabilmek i\u00e7in maddi gereksinmelerini doyuracak ara\u00e7lar \u00fcretmek, dil ve gere\u00e7 geli\u015ftirmek zorunda kalm\u0131\u015ft\u0131r. (2) insan\u0131n da \u00f6b\u00fcr hayvanlar gibi, ivedi, uygulanabilir ama\u00e7lara ula\u015fmak i\u00e7in d\u00fc\u015f\u00fcnme s\u00fcre\u00e7leri kullanmas\u0131n\u0131 sa\u011flayan zek\u00e2s\u0131 vard\u0131r; ama insanda \u00f6b\u00fcr hayvanlarda bulunmayan ba\u015fka bir zihinsel nitelik daha bulunmaktad\u0131r, insan kendisinin, ge\u00e7mi\u015finin ve \u00f6l\u00fcm demek olan gelece\u011finin fark\u0131ndad\u0131r; k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcn\u00fcn ve g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fcn de fark\u0131ndad\u0131r, \u00f6b\u00fcr insanlar\u0131n da, ba\u015fkalar\u0131 dostlar, d\u00fc\u015fmanlar ya da yabanc\u0131lar olarak fark\u0131ndad\u0131r. <\/p>\n

Ba\u015fka her t\u00fcrl\u00fc ya\u015fam\u0131n \u00f6tesindedir insan. \u00c7\u00fcnk\u00fc yery\u00fcz\u00fcnde ilk kez kendinin fark\u0131na varan ya\u015fam’d\u0131r. insan do\u011fan\u0131n i\u00e7indedir; do\u011fadaki yasalar\u0131n ve rastlant\u0131lar\u0131n elindedir ama do\u011fay\u0131 a\u015far; \u00e7\u00fcnk\u00fc hayvan\u0131 do\u011fan\u0131n bir par\u00e7as\u0131 do\u011fayla ayn\u0131 k\u0131lan fark\u0131nda olmama durumu i\u00e7inde de\u011fildir, insan \u015fu korkutucu \u00e7at\u0131\u015fmayla kar\u015f\u0131 kar\u015f\u0131yad\u0131r: Do\u011fan\u0131n tutsa\u011f\u0131d\u0131r, ama gene de d\u00fc\u015f\u00fcncelerinde \u00f6zg\u00fcrd\u00fcr; do\u011fan\u0131n bir par\u00e7as\u0131d\u0131r ama gene de do\u011fan\u0131n d\u0131\u015f\u0131na ta\u015fm\u0131\u015ft\u0131r; ne tam do\u011fan\u0131n i\u00e7inde ne de tam d\u0131\u015f\u0131ndad\u0131r. Kendinin “sakatlanmam\u0131\u015f insan” deyimini kullanm\u0131\u015ft\u0131r ki bu, insan\u0131n sakatlanabilecek bir yarad\u0131l\u0131\u015f\u0131 oldu\u011funu \u00f6nceden kabul etmek demektir. (Kapitalde, 3. ciltte Marx gene “insan\u0131n yarad\u0131l\u0131\u015f\u0131” g\u00f6r\u00fc\u015f\u00fcn\u00fc kullanarak, yabanc\u0131la\u015fmam\u0131\u015f emek’in “insan yarad\u0131l\u0131\u015f\u0131” i\u00e7in “en uygun ve en de\u011ferli” ko\u015fullar alt\u0131ndaki emek oldu\u011funu s\u00f6ylemi\u015ftir.)
\u00d6te yandan Marx insan\u0131n kendisini tarih s\u00fcreci i\u00e7inde yaratt\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015f, bir yerde de insan\u0131n \u00f6z\u00fcn\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131 “toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fc”nden ba\u015fka bir\u015fey olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Marx’in insan yarad\u0131l\u0131\u015f\u0131 g\u00f6r\u00fc\u015f\u00fcnden vazge\u00e7mek istemedi\u011fi a\u00e7\u0131kt\u0131r; ama Marx tarihd\u0131\u015f\u0131, evrimd\u0131\u015f\u0131 bir g\u00f6r\u00fc\u015fe boyune\u011fmek de istememi\u015ftir. Ger\u00e7ek \u015fudur ki Marx bu ikilemi hi\u00e7bir zaman \u00e7\u00f6zememi\u015f, bu y\u00fczden insan\u0131n yarad\u0131l\u0131\u015f\u0131 konusunda bir tan\u0131ma ula\u015famam\u0131\u015ft\u0131r, bu nedenle bu konuda s\u00f6yledikleri biraz bulan\u0131k ve \u00e7eli\u015fkilidir.<\/p>\n

Bundan sonraki birka\u00e7 sayfada anlat\u0131lan fikirler Sa\u011fl\u0131kl\u0131 Toplum ‘da incelenmi\u015ftir. Bu fikirleri burada \u00f6zl\u00fc bir bi\u00e7imde yinelemek zorunday\u0131m, yoksa bu b\u00f6l\u00fcm\u00fcn en \u00f6nemli kesimi temelsiz kalacakt\u0131r.
Fark\u0131nda olu\u015fu insan\u0131 d\u00fcnyadan kopuk, yaln\u0131z, \u00fcrkek bir yabanc\u0131ya d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.
Buraya dek a\u00e7\u0131klad\u0131\u011f\u0131m \u00e7eli\u015fki temelde insan\u0131n hem beden hem ruh, hem melek hem hayvan oldu\u011funu, birbiriyle \u00e7at\u0131\u015fan iki d\u00fcnyas\u0131 bulundu\u011funu s\u00f6yleyen klasik g\u00f6r\u00fc\u015fle ayn\u0131d\u0131r. \u015eimdi belirtmek istedi\u011fim nokta bu \u00e7eli\u015fkinin insan\u0131n \u00f6z\u00fc olarak, daha a\u00e7\u0131k s\u00f6ylersek insan\u0131 insan yapan erdem olarak g\u00f6r\u00fclmesinin yetmeyece\u011fidir. Bu tan\u0131m\u0131n da \u00f6tesine ge\u00e7erek insandaki bu \u00e7at\u0131\u015fman\u0131n bir \u00e7\u00f6z\u00fcm bekledi\u011fini kabul etmeliyiz. Bu \u00e7at\u0131\u015fman\u0131n dile getirili\u015f bi\u00e7iminden hemen baz\u0131 sorular do\u011fmaktad\u0131r: Varolu\u015funda yatan bu korkuyu yenebilmek i\u00e7in ne yapabilir insan? Kendisini yaln\u0131zl\u0131\u011f\u0131n i\u015fkencesinden kurtaracak, d\u00fcnyada rahatl\u0131kla ya\u015famas\u0131n\u0131 sa\u011flayacak, kendisine bir b\u00fct\u00fcnl\u00fck duygusu getirecek huzuru bulmak i\u00e7in ne yapabilir?
\u0130nsan\u0131n bu sorulara verece\u011fi yan\u0131t (ya\u015famla ilgili fikirlere ve kuramlara yans\u0131sa da) kuramsal bir yan\u0131t olmamal\u0131d\u0131r; insan\u0131n t\u00fcm varl\u0131\u011f\u0131, t\u00fcm duygular\u0131 ve etkinli\u011fiyle verdi\u011fi bir yan\u0131t olmal\u0131d\u0131r. Yan\u0131t iyi ya da k\u00f6t\u00fc olabilir; ama k\u00f6t\u00fc bir yan\u0131t vermek hi\u00e7 yan\u0131t vermemekten iyidir. Her yan\u0131t\u0131n uymas\u0131 gereken bir ko\u015ful vard\u0131r: Bu yan\u0131t insan\u0131n kopmu\u015fluk duygusunu yenmesine, bir b\u00fct\u00fcnle\u015fme, birlik, bir yere ait olma duygusu kazanmas\u0131na yard\u0131m etmelidir. \u0130nsan olarak do\u011fmu\u015f olman\u0131n getirdi\u011fi soruya insan\u0131n verebilece\u011fi pek \u00e7ok yan\u0131t vard\u0131r; bu yan\u0131tlar\u0131 burada k\u0131saca inceleyece\u011fim. Bunlar\u0131n hi\u00e7birinin kendi ba\u015f\u0131na insan\u0131n \u00f6z\u00fcn\u00fc olu\u015fturmad\u0131\u011f\u0131n\u0131 bir kez daha vurgulamak isterim; \u00f6z\u00fc olu\u015fturan \u015fey soru’nun kendisi, bu soruya bir yan\u0131t bulma gereksinmesidir. \u0130nsan\u0131n \u00e7e\u015fitli varolu\u015f bi\u00e7imleri, \u00f6z\u00fc olu\u015fturan yan\u0131tlar de\u011fil bu \u00e7at\u0131\u015fmaya verilen yan\u0131tlard\u0131r.
Kopmu\u015flu\u011fu a\u015fma, b\u00fct\u00fcnl\u00fc\u011fe ula\u015fma yolundaki birinci aray\u0131\u015fa ben geriletici yan\u0131t diyece\u011fim. \u0130nsan b\u00fct\u00fcnle\u015fmek, yaln\u0131zl\u0131k ve belirsizlik korkusundan kurtulmak istedi\u011finde geldi\u011fi yere do\u011faya, hayvansal ya\u015fama ya da atalanna d\u00f6nmeyi deneyebilir. Kendisini insan k\u0131lan ama gene de ona azap veren \u015feyden, akl\u0131ndan ve kendisinin fark\u0131nda olma yetene\u011finden kurtulmak isteyebilir. Y\u00fczbinlerce y\u0131l in-sanlann salt bunu yapmaya \u00e7al\u0131\u015ft\u0131ktan anla\u015f\u0131l\u0131yor. \u0130lkel dinlerin tarihi, birey s\u00f6zkonusu oldu\u011fu zaman da, insanlar\u0131n a\u011f\u0131r ruhsal bozukluktan bu \u00e7abaya tan\u0131kt\u0131r. \u0130lkel dinlerde ve bireyin ruhsal yap\u0131s\u0131nda \u015fu ya da bu bi\u00e7imde ayn\u0131 a\u011f\u0131r ruh bozuklu\u011funu g\u00f6r\u00fcyoruz. Hayvansal var olu\u015f bi\u00e7imine, bireyselle\u015fme \u00f6ncesi duruma d\u00f6n\u00fc\u015f; insan\u0131 insan yapan \u00f6zellikten kurtulma \u00e7abas\u0131. Ama bu \u00f6nermenin de bir anlamda a\u00e7\u0131klan\u0131p belirlenmesi gerekir. Bu geriletici ilkel e\u011filimleri pek \u00e7ok insan payla\u015ft\u0131\u011f\u0131nda kitlelerin \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 dedi\u011fimiz durumu g\u00f6r\u00fcr\u00fcz; \u00e7o\u011funlu\u011fa yay\u0131lmas\u0131 bu \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 bilgelik, yalan\u0131 ger\u00e7ekmi\u015f gibi g\u00f6sterebilir. Bu ortak \u00e7\u0131lg\u0131nl\u0131\u011fa kat\u0131lan birey de b\u00fct\u00fcn\u00fcyle yapayaln\u0131z, kopmu\u015f olma duygusundan kurtulur; b\u00f6ylece ilerici bir toplumda duyaca\u011f\u0131 yo\u011fun huzursuzluk duygusundan kurtulmu\u015f olur. \u0130nsanlann \u00e7o\u011fu i\u00e7in akl\u0131n ve ger\u00e7ekli\u011fin kamunun fikirlerinden \u00f6te bir\u015fey olmad\u0131\u011f\u0131 unutulmamal\u0131d\u0131r. Ba\u015fka insanlann akl\u0131n\u0131n kendi akl\u0131ndan farkl\u0131 olmad\u0131\u011f\u0131 durumda bile insan, “akl\u0131n\u0131 hi\u00e7bir zaman yitirmez.”
insan\u0131n varolu\u015fu sorununa, insan olma sorumlulu\u011funa bulunacak ve gerici, ilkel \u00e7\u00f6z\u00fcm\u00fcn yerine ge\u00e7ebilecek \u00e7\u00f6z\u00fcm, ilerici \u00e7\u00f6z\u00fcm, geriye giderek de\u011fil insan\u0131n insanca g\u00fc\u00e7lerinin t\u00fcm\u00fcn\u00fc, t\u00fcm insanl\u0131\u011f\u0131n\u0131, kendi i\u00e7inde b\u00fct\u00fcn\u00fcyle geli\u015ftirmesi, yeni bir uyum kurmas\u0131yla sa\u011flanabilir. \u0130lerici \u00e7\u00f6z\u00fcm ilk kez k\u00f6ktenci bir bi\u00e7imde (ilkel gerici dinlerle insanc\u0131 dinler aras\u0131nda ge\u00e7i\u015f olu\u015fturan pek \u00e7ok din vard\u0131r) insanl\u0131k tarihinin I.\u00d6. 1500’le I.\u00d6. 500 aras\u0131ndaki o ola\u011fan\u00fcst\u00fc d\u00f6neminde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu g\u00f6r\u00fc\u015f I.\u00d6. 1350 y\u0131llar\u0131nda M\u0131s\u0131r’da Dd\u0131naton’un \u00f6\u011fretisinde, ayn\u0131 s\u0131ralarda Ibraniler’de Musa’n\u0131n \u00f6\u011fretisinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. I.\u00d6. 600’le 500 aras\u0131nda ayn\u0131 fikir \u00c7in’de Lao-Tse, Hindistan’da Buda, iran’da Zerd\u00fc\u015ft, Yunanistan’da filozoflar, israil’de de peygamberler taraf\u0131ndan dile getirilmi\u015ftir, insan\u0131n ere\u011fi, b\u00fct\u00fcn\u00fcyle insan olma, yitirdi\u011fi uyumu yeniden kazanma iste\u011fi de\u011fi\u015fik kavramlar ve simgelerle anlat\u0131lm\u0131\u015ft\u0131r. Ikhnaton’a g\u00f6re bu amac\u0131n simgesi G\u00fcne\u015f’tir; Musa’ya g\u00f6re bilinmeyen tarih Tann’s\u0131d\u0131r; Lao-Tse bu amaca Tao (yol) demi\u015ftir. Buda ayn\u0131 \u015feyi Nirvana’yla simgelemi\u015ftir; Yunanl\u0131 d\u00fc\u015f\u00fcn\u00fcrler ayn\u0131 fikri hareket ettirilemeyen hareket vericiyle, iranl\u0131lar Zerd\u00fc\u015ft’le, peygamberler de Mesih’le, “her \u015feyin sona ermesi”yle anlatmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. <\/p>\n

Bu g\u00f6r\u00fc\u015fler b\u00fcy\u00fck \u00f6l\u00e7\u00fcde s\u00f6zkonusu k\u00fclt\u00fcrlerin herbirinde bulunan d\u00fc\u015f\u00fcnme bi\u00e7imlerinden, son \u00e7\u00f6z\u00fcmlemede de ya\u015fay\u0131\u015f bi\u00e7imlerinden, toplumsal-ekonomik yap\u0131dan do\u011fmu\u015ftur. Yani amac\u0131n dile getirili\u015finde benimsenen \u00f6zel yol \u00e7e\u015fitli tarihsel ko\u015fullara g\u00f6re de\u011fi\u015fse de ama\u00e7 temelde ayn\u0131d\u0131r: insan\u0131n varolu\u015fu sorununu, ya\u015fam\u0131n getirdi\u011fi soruya do\u011fru yan\u0131t vererek insan\u0131n eksiksiz insan olmas\u0131n\u0131, b\u00f6ylelikle de kop-mu\u015fluk korkusundan kurtulmas\u0131n\u0131 \u00f6nererek \u00e7\u00f6zmek. H\u0131ristiyanl\u0131k ve \u0130sl\u00e2ml\u0131k ayn\u0131 fikri s\u0131ras\u0131yla be\u015f y\u00fcz ve bin y\u0131l sonra Avrupa ve Akdeniz \u00fclkelerine getirdi\u011finde, d\u00fcnyan\u0131n b\u00fcy\u00fck bir kesimi bu yeni bildiriyi \u00e7oktan \u00f6\u011frenmi\u015f bulunuyordu. Ne var ki insanlar bildiriyi al\u0131r almaz yanl\u0131\u015f yorumlamaya ba\u015flad\u0131lar; kendileri eksiksiz insan olmaya \u00e7al\u0131\u015facaklar\u0131na Tanr\u0131’y\u0131 ve \u00f6\u011fretileri “yeni ama\u00e7”\u0131n belirtileri olarak putla\u015ft\u0131rmaya, b\u00f6ylece kendi deneyimlerinin getirece\u011fi ger\u00e7eklik yerine bir resim ya da bir s\u00f6zc\u00fck koymaya ba\u015flad\u0131lar. Bir yandan da hi\u00e7 durmadan o ger\u00e7ek amaca d\u00f6nmeye \u00e7al\u0131\u015f\u0131yorlard\u0131; b\u00f6ylesi ama\u00e7lar kendilerini din i\u00e7indeki mezhep ayr\u0131l\u0131klar\u0131nda, yeni felsefe ak\u0131mlar\u0131nda ve siyasal ideolojilerde g\u00f6stermeye ba\u015flad\u0131.
B\u00fct\u00fcn bu yeni dinlerin ve ak\u0131mlar\u0131n d\u00fc\u015f\u00fcnsel g\u00f6r\u00fc\u015fleri birbirlerinden ayn olsa da hepsinde ortak olan insan\u0131n temel se\u00e7ene\u011fiydi. \u0130nsan iki se\u00e7enekle kar\u015f\u0131 kar\u015f\u0131yayd\u0131: Gerilemek ya da ilerlemek. \u0130nsan ya geriye d\u00f6nerek \u00e7ok ilkel, a\u00e7mas\u0131 bir \u00e7\u00f6z\u00fcme ba\u015fvuracakt\u0131; ya da insanl\u0131\u011fa do\u011fru ilerleyip onu geli\u015ftirecekti. Bu se\u00e7eneklerin form\u00fclleri \u00e7e\u015fitli bi\u00e7imlerde kar\u015f\u0131m\u0131za \u00e7\u0131kar: I\u015f\u0131kla karanl\u0131k aras\u0131ndaki se\u00e7me (Iran); kutsama ve lanetleme, ya\u015fam ve \u00f6l\u00fcm aras\u0131ndaki se\u00e7me (Tevrat); ya da toplumculukla barbarl\u0131k aras\u0131nda toplumculu\u011fun olu\u015fturup form\u00fclle\u015ftirdi\u011fi se\u00e7enek gibi.
Ayn\u0131 se\u00e7me bize yaln\u0131zca \u00e7e\u015fitli insanc\u0131 dinlerde sunulmakla kalmamakta, ak\u0131l sa\u011fl\u0131\u011f\u0131yla ak\u0131l hastal\u0131\u011f\u0131 aras\u0131ndaki temel fark\u0131 da olu\u015fturmaktad\u0131r. Sa\u011fl\u0131kl\u0131 insan tan\u0131m\u0131m\u0131z belli bir k\u00fclt\u00fcrdeki genel kafa yap\u0131s\u0131na g\u00f6re de\u011fi\u015fir. Toton vah\u015filerine g\u00f6re “sa\u011fl\u0131kl\u0131” insan vah\u015fi bir hayvan gibi davranabilen ki\u015fiydi. B\u00f6yle bir ki\u015fi bug\u00fcn psikozlu bir hasta say\u0131lacakt\u0131r. Zihinsel deneyimlerin b\u00fct\u00fcn ilkel t\u00fcrleri \u00f6l\u00fcm sevgisi, a\u015f\u0131n narsisizm, kanda\u015fla cinsel ili\u015fki ba\u011flar\u0131yla birlikte ya\u015fama bug\u00fcn ciddi ruh hastal\u0131klar\u0131 olarak g\u00f6r\u00fclmektedir; oysa ilkel k\u00fclt\u00fcrlerdeki eski insanlar\u0131 ortak ilkel d\u00fcrt\u00fcleri birle\u015ftirip b\u00fct\u00fcnle\u015f-tirdi\u011finden, bunlar\u0131n hepsi \u015fu ya da bu bi\u00e7imde “normal”, giderek “ideal” kabul ediliyordu. Bu ilkel d\u00fcrt\u00fcler daha az yo\u011fun olduklar\u0131nda kar\u015f\u0131t g\u00fc\u00e7ler taraf\u0131ndan bast\u0131r\u0131l\u0131r; bu bask\u0131n\u0131n sonucunda da “nevroz” do\u011far. Gerici ve ilerici k\u00fclt\u00fcrlerdeki ilkel tutumlar aras\u0131ndaki temel ayr\u0131m s\u0131ras\u0131yla \u015f\u00f6yledir: Eski bir k\u00fclt\u00fcrde ilkel yakla\u015f\u0131m i\u00e7indeki insan kendini kopmu\u015f de\u011fil tersine ortak kamuoyuyla desteklenmi\u015f g\u00f6r\u00fcr; ilerici bir k\u00fclt\u00fcrdeyse ayn\u0131 insan\u0131n durumu bunun tam tersidir. Ger\u00e7ek \u015fudur ki bug\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z ilerici k\u00fclt\u00fcrde bile toplumun \u00fcyelerinin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu olduk\u00e7a g\u00fc\u00e7l\u00fc ilkel e\u011filimler ta\u015f\u0131maktad\u0131rlar; ama bu e\u011filimler ya\u015fam\u0131n normal ak\u0131\u015f\u0131 i\u00e7inde bast\u0131r\u0131l\u0131r ve ancak sava\u015f gibi \u00f6zel ko\u015fullar alt\u0131nda ortaya \u00e7\u0131kar.
Burada durup b\u00fct\u00fcn bu g\u00f6r\u00fc\u015flerin ba\u015flang\u0131\u00e7ta ortaya koydu\u011fumuz sorular a\u00e7\u0131s\u0131ndan bize neler getirdi\u011fine bakt\u0131\u011f\u0131m\u0131zda her \u015feyden \u00f6nce \u015fu sonuca var\u0131r\u0131z: insan\u0131n yarad\u0131l\u0131\u015f\u0131 ya da \u00f6z\u00fc, iyili\u011fi ya da k\u00f6t\u00fcl\u00fc\u011f\u00fc \u00f6zel bir maddeden olu\u015fmaz; tersine insan varolu\u015funun her ko\u015fulunda bulunan bir \u00e7eli\u015fkiden do\u011far. Bu \u00e7eli\u015fki de kendi i\u00e7inde bir \u00e7\u00f6z\u00fcm gerektirir; temelde yaln\u0131zca ilerici ve gerici \u00e7\u00f6z\u00fcmler vard\u0131r, insanda ba-zan do\u011fu\u015ftan gelen bir ilerleme d\u00fcrt\u00fcs\u00fcym\u00fc\u015f gibi g\u00f6r\u00fcnen \u015fey yeni bir \u00e7\u00f6z\u00fcm araman\u0131n getirdi\u011fi devingenlikten ba\u015fka bir \u015fey de\u011fildir. Ula\u015ft\u0131\u011f\u0131 bu d\u00fczeyde insan\u0131 yeni \u00e7\u00f6z\u00fcmler bulma g\u00f6revine iten yeni \u00e7eli\u015fkiler ortaya \u00e7\u0131kar. Bu s\u00fcre\u00e7 son ama\u00e7 olan eksiksiz insan olma, d\u00fcnyayla tam bir uyum i\u00e7inde ya\u015fama durumuna gelinceye dek s\u00fcrer gider, insan\u0131n a\u00e7g\u00f6zl\u00fcl\u00fckten, \u00e7at\u0131\u015fmalardan b\u00fct\u00fcn\u00fcyle kurtulaca\u011f\u0131 o son, tam “uyanma” amac\u0131na (Budizm \u00f6\u011fretisi) ula\u015f\u0131p ula\u015fmamas\u0131 ya da ancak \u00f6l\u00fcmden sonra ula\u015fabilece\u011fi (H\u0131ristiyan \u00f6\u011fretisi) bizi burada ilgilendirmez. <\/p>\n

\u00d6nemli olan t\u00fcm insanc\u0131 dinlerde ve felsefe \u00f6\u011fretilerinde “Yeni Ama\u00e7”\u0131n ayn\u0131 olu\u015fudur; insan bu amaca gittik\u00e7e daha \u00e7ok yakla\u015fabilme inanc\u0131yla ya\u015far. (\u00d6te yandan, \u00e7\u00f6z\u00fcmler gerici yolda aran\u0131rsa insanl\u0131k delilikle ayn\u0131 \u015fey demek olan b\u00fct\u00fcn b\u00fct\u00fcn insanl\u0131ktan \u00e7\u0131kma yoluna sapacakt\u0131r.) insan\u0131n \u00f6z\u00fc iyilik ya da k\u00f6t\u00fcl\u00fckten, sevgi ya da nefretten de\u011fil de \u00e7eli\u015fkilerden olu\u015fuyorsa, bu \u00e7eli\u015fkiler yeni \u00e7\u00f6z\u00fcmler gerektiriyor, bu \u00e7\u00f6z\u00fcmler de gene yeni \u00e7eli\u015fkilere yol a\u00e7\u0131yorsa, o zaman insan bu ikilemi ya gerileyici ya da ilerleyici bir tutumla \u00e7\u00f6zebilir. Yak\u0131n \u00c7a\u011f tarihi bize bunun pek \u00e7ok \u00f6rne\u011fini g\u00f6stermi\u015ftir. Paralar\u0131n\u0131, toplumdaki yerlerini yitirmi\u015f, \u00f6zellikle orta s\u0131n\u0131ftan milyonlarca Alman Hitler’in \u00f6nderli\u011fi alt\u0131nda Toton atalar\u0131n\u0131n “vah\u015file\u015fme” k\u00fclt\u00fcne d\u00f6nm\u00fc\u015ft\u00fcr. Ayn\u0131 \u015fey Stalin y\u00f6netiminde Ruslar’\u0131n, Nanking’in “\u0131rz\u0131na ge\u00e7meleri” s\u0131ras\u0131nda Japonlar’\u0131n, Amerika’n\u0131n g\u00fcneyindeki zencileri lin\u00e7 eden insan s\u00fcr\u00fclerinin de ba\u015f\u0131na gelmi\u015ftir. <\/p>\n

\u00c7o\u011funluk i\u00e7in bu ilkel deneye ba\u015fvurma yolu her zaman ge\u00e7erli bir olas\u0131l\u0131kt\u0131r, ilkellik her zaman ortaya d\u00f6k\u00fclebilir. Ne var ki bu ortaya d\u00f6k\u00fcl\u00fc\u015f\u00fcn iki yolu aras\u0131nda ayr\u0131m g\u00f6zetmek gerekir. Bunlardan birisi, eski d\u00fcrt\u00fclerin g\u00fc\u00e7lerinden hi\u00e7bir \u015fey yitirmedi\u011fi ama belli bir uygarl\u0131\u011f\u0131n k\u00fclt\u00fcr d\u00fczenine ters d\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in bast\u0131r\u0131lan ilkel d\u00fcrt\u00fclerdir; b\u00f6yle bir durumda sava\u015f, do\u011fal y\u0131k\u0131mlar, toplumsal \u00e7\u00f6z\u00fclme gibi \u00f6zel ko\u015fullar “kanallar”\u0131n a\u00e7\u0131lmas\u0131n\u0131 kolayla\u015ft\u0131rarak bast\u0131r\u0131lan ilkel d\u00fcrt\u00fclerin f\u0131\u015fk\u0131rmas\u0131na neden olur. \u00d6teki olas\u0131l\u0131ksa bireyin ya da bir topluluk \u00fcyelerinin geli\u015fmesinde ilerici evreye ula\u015f\u0131ld\u0131\u011f\u0131, bu evrenin yerine oturdu\u011fu durumdur; bu durumda yukar\u0131da s\u00f6z\u00fc edilen t\u00fcrden sars\u0131c\u0131 olaylar ilkel d\u00fcrt\u00fclere geri d\u00f6n\u00fc\u015f\u00fc pek kolay sa\u011flayamaz; \u00e7\u00fcnk\u00fc bunlar bast\u0131r\u0131lmaktan \u00e7ok yerlerine ba\u015fka bir\u015fey getirilerek ortadan kald\u0131r\u0131lm\u0131\u015ft\u0131r; bu durumda bile ilkellik b\u00fct\u00fcn\u00fcyle yok olmu\u015f de\u011fildir; insan\u0131n toplama kamplar\u0131nda uzun s\u00fcre tutsak edilmesi ya da bedende belli kimyasal de\u011fi\u015fimlerin yer almas\u0131 gibi ola\u011fan\u00fcst\u00fc ko\u015fullarda o ki\u015finin ruhsal d\u00fczeni t\u00fcm\u00fcyle bozulabilir ve ilkel d\u00fcrt\u00fcler yenilenmi\u015f bir g\u00fc\u00e7le d\u0131\u015far\u0131ya f\u0131\u015fk\u0131rabilir. Elbette bu iki a\u015f\u0131n u\u00e7 bir yanda ilkel, bast\u0131r\u0131lm\u0131\u015f d\u00fcrt\u00fcler \u00f6te yanda da bunlar\u0131n yerini alan ilerici g\u00fc\u00e7ler aras\u0131nda say\u0131s\u0131z yo\u011funluk dereceleri vard\u0131r. Bunlar\u0131n oranlan\u0131\u015f\u0131 her insanda ayr\u0131 ayr\u0131 olacak, ilkel durumun fark\u0131nda olman\u0131n derecesine g\u00f6re bast\u0131rman\u0131n derecesi de\u011fi\u015fecektir. Bast\u0131rmalarla de\u011fil de ilerici tutumlar\u0131n\u0131 geli\u015ftirerek ilkel yanlar\u0131n\u0131 \u00f6ylesine yok etmi\u015f insanlar vard\u0131r ki bunlar o ilkel duruma d\u00f6nebilirle yetilerini yitirmi\u015flerdir art\u0131k. Ayn\u0131 bi\u00e7imde baz\u0131 kimseler de geli\u015ferek ilerici duruma gelme konusunda t\u00fcm olanaklan \u00f6ylesine t\u00fcketmi\u015flerdir ki bunlar da se\u00e7me \u00f6zg\u00fcrl\u00fcklerini bu durumda ilerleme se\u00e7eneklerini b\u00fct\u00fcn\u00fcyle yitirmi\u015flerdir.
Belli bir toplumdaki genel havan\u0131n her bireyde bu yanlardan birisinin geli\u015fmesini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkileyece\u011fini belirtmek gereksiz. Gene de bireyler burada bile toplumun tutumunda a\u011f\u0131r basan tutumdan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde aynlabilirler. Daha \u00f6nce de belirtti\u011fim gibi modern toplumda ilkel tutum i\u00e7inde olan milyonlarca insan vard\u0131r ki bunlar bir yandan H\u0131ristiyanl\u0131k’\u0131n yada Ayd\u0131nlanma’n\u0131n \u00f6\u011fretilerine inan\u0131r, \u00f6te yandan bu g\u00f6r\u00fc\u015flerin ard\u0131na s\u0131\u011f\u0131narak “vah\u015filik”lerini, \u00f6l\u00fcmseverliklerini s\u00fcrd\u00fcr\u00fcrler; ya da Baal’e ve Astarte’ye taparlar. Bu insanlar, i\u00e7lerinde bir \u00e7at\u0131\u015fma bile duymazlar; \u00e7\u00fcnk\u00fc onlann d\u00fc\u015f\u00fcncesine g\u00f6re ileri fikirlerin hi\u00e7bir a\u011f\u0131rl\u0131\u011f\u0131 yoktur; ancak kapal\u0131 ya da \u00fcst\u00fc \u00f6rt\u00fcl\u00fc bir bi\u00e7imde ilkel d\u00fcrt\u00fclere g\u00f6re davran\u0131rlar. \u00d6te yandan eski k\u00fclt\u00fcrlerde \u00e7o\u011fu kez ilerici bir tutum geli\u015ftiren insanlara da rastlanm\u0131\u015ft\u0131r; bunlar belli ko\u015fullar alt\u0131nda topluluklar\u0131n\u0131n b\u00fcy\u00fck bir kesimine ayd\u0131nl\u0131k getiren \u00f6nderler olmu\u015f, t\u00fcm toplumun yava\u015f yava\u015f geli\u015fmesinin temelini atm\u0131\u015flard\u0131r. Ola\u011fan\u00fcst\u00fc bir \u00fcne ula\u015ft\u0131klar\u0131, \u00f6\u011fretileriyle arkalannda iz b\u0131rakt\u0131klan zaman bu ki\u015filere peygamber, usta ya da bunlara benzer adlar verilmi\u015ftir. Bu ki\u015filer olmadan insanl\u0131k ilkel evrenin karanl\u0131\u011f\u0131ndan hi\u00e7bir zaman kurtulamazd\u0131. Ama onlann insanl\u0131\u011f\u0131 etkileyebilmeleri de i\u015f’in evrimi s\u0131ras\u0131nda insan\u0131n kendisim do\u011fan\u0131n bilinmeyen g\u00fc\u00e7lerinden kurtarmas\u0131, akl\u0131n\u0131 ve nesnelli\u011fini geli\u015ftirebilmesi, bir av ya da y\u00fck hayvan\u0131 gibi ya\u015famaktan kurtulmas\u0131yla olmu\u015ftur.<\/p>\n

Topluluklar i\u00e7in ge\u00e7erli olan \u015fey birey i\u00e7in de ge\u00e7erlidir. Biraz \u00f6nce inceledi\u011fimiz ilkel g\u00fc\u00e7ler her insanda vard\u0131r. T\u00fcm\u00fcyle “k\u00f6t\u00fc” ya da t\u00fcm\u00fcyle “iyi” olanlann art\u0131k bir se\u00e7ene\u011fi kalmam\u0131\u015ft\u0131r. Hemen hemen herkes gerileyerek ilkel tutuma d\u00f6nebilir ya da ilerleyerek ki\u015fili\u011fini t\u00fcm\u00fcyle geli\u015fmi\u015f bir bi\u00e7imde ortaya d\u00f6kebilir. Bunlar\u0131n birincisi a\u015f\u0131n ak\u0131l hastal\u0131\u011f\u0131 durumudur; ikincisi de hastal\u0131ktan kendili\u011finden kurtulup iyile\u015fme ya da b\u00fct\u00fcn\u00fcyle uyanma ve olgunla\u015fma durumudur. Geli\u015fmelerden hangisinin hangi ko\u015fullar alt\u0131nda yer ald\u0131\u011f\u0131n\u0131 incelemek, daha da \u00f6tesi olumlu geli\u015fmeyi sa\u011flayacak, hasta geli\u015fmeyi durduracak y\u00f6ntemleri geli\u015ftirmek ruhhekimli\u011fi, ruh\u00e7\u00f6z\u00fcmlemesi ve daha ba\u015fka ruh bilimlerinin g\u00f6revidir.3 Bu y\u00f6ntemleri tan\u0131mlamak kitab\u0131m\u0131z\u0131n \u00e7ap\u0131 d\u0131\u015f\u0131nda kal\u0131r; bu tan\u0131mlar ruh\u00e7\u00f6z\u00fcmleme ve ruhhekimli\u011fi konusunda klinik bulgularda yatar. Ama bizim sorunumuz a\u00e7\u0131s\u0131ndan \u015funu kabul etmek \u00f6nemlidir: A\u015f\u0131n durumlar\u0131n d\u0131\u015f\u0131nda her birey, bireylerden olu\u015fan her topluluk herhangi bir noktada en ak\u0131ld\u0131\u015f\u0131, en y\u0131k\u0131c\u0131 tutumlara geri d\u00f6nebildi\u011fi gibi, ayd\u0131nl\u0131k, ilerici tutuma da y\u00f6nelebilir, insan ne iyidir, ne de k\u00f6t\u00fcd\u00fcr. \u00eensan\u0131n tek g\u00fcc\u00fcn\u00fcn iyilik oldu\u011funa inan\u0131rsak ger\u00e7eklere pembe bir g\u00f6zl\u00fck arkas\u0131ndan bakarak onlan \u00e7arp\u0131t\u0131r ya da ac\u0131 bir umutsuzlu\u011fa kap\u0131l\u0131r\u0131z. \u00d6b\u00fcr a\u015f\u0131n uca inan\u0131rsak o zaman da sinildikten kurtulamaz, kendimizde ve ba\u015fkalar\u0131nda bulunabilecek iyiliklere g\u00f6zlerimizi kapam\u0131\u015f oluruz. Ger\u00e7ek\u00e7i bir g\u00f6r\u00fc\u015f edinmek demek bunlar\u0131n ikisini de ger\u00e7ekle\u015febilecek olas\u0131l\u0131klar olarak g\u00f6rmek, her ikisinin de geli\u015fmesine uygun ko\u015fullan inceleyip \u00f6\u011frenmek demektir.<\/p>\n

Bu d\u00fc\u015f\u00fcnceler bizi insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorununa g\u00f6t\u00fcr\u00fcr, insan herhangi bir zamanda iyili\u011fi se\u00e7mekte \u00f6zg\u00fcr m\u00fcd\u00fcr, yoksa i\u00e7indeki ve d\u0131\u015f\u0131ndaki g\u00fc\u00e7lerle ku\u015fat\u0131ld\u0131\u011f\u0131ndan elinde b\u00f6yle bir \u00f6zg\u00fcrl\u00fck yok mudur? \u0130sten\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunu \u00fczerine \u00e7e\u015fitli kitaplar yaz\u0131lm\u0131\u015ft\u0131r; bundan sonra yazacaklanma William James’in bu konuda s\u00f6ylediklerinden daha iyi bir giri\u015f d\u00fc\u015f\u00fcnemiyorum. James \u015funlar\u0131 yaz\u0131yor: “Herkeste \u00f6zg\u00fcr isten\u00e7 konusundaki \u00e7at\u0131\u015fman\u0131n art\u0131k ilgin\u00e7li\u011fini yitirdi\u011fi, yeni ortaya \u00e7\u0131kacak kimsenin herkesin zaten duydu\u011fu savlan yinelemekten ba\u015fka bir\u015fey yapamayaca\u011f\u0131 inanc\u0131 yayg\u0131n. Bu, b\u00fcy\u00fck bir yanl\u0131\u015fl\u0131\u011fa d\u00fc\u015fmek demektir. Bundan daha az de\u015filmi\u015f, yarat\u0131c\u0131 bir kafan\u0131n yepyeni olanaklar a\u00e7abilece\u011fi ba\u015fka bir alan yoktur bence\u00a0 bu konuda yap\u0131labilecek \u015fey belki de zorla bir sonuca ula\u015fmak ya da ba\u015fkalann\u0131 boyun e\u011fmeye zorlamak de\u011fil, iki g\u00f6r\u00fc\u015f aras\u0131ndaki sorunun ne oldu\u011funu daha iyi kavramaya \u00e7al\u0131\u015fmak, al\u0131nyaz\u0131s\u0131 ve \u00f6zg\u00fcr isten\u00e7 kav-ramlann\u0131n ger\u00e7ekte ne demek oldu\u011funu anlamakt\u0131r.” Bu sorunla ilgili olarak benim ilerdeki sayfalarda \u00f6ne s\u00fcrece\u011fim \u00f6neriler ruh\u00e7\u00f6z\u00fcmleme deneylerinin, \u00f6zg\u00fcrl\u00fck sorununu yeni bir \u0131\u015f\u0131k alt\u0131nda ayd\u0131nlatabilece\u011fi, bize sorunun baz\u0131 yeni yanlann\u0131 g\u00f6sterebilece\u011fi inanc\u0131na dayan\u0131yor.
\u00d6zg\u00fcrl\u00fc\u011f\u00fcn geleneksel olarak ele al\u0131n\u0131\u015f bi\u00e7iminde deneysel ve ruhbilimsel bilgiler kullan\u0131lmam\u0131\u015f, \u00f6zg\u00fcrl\u00fck tan\u0131m\u0131 eksik kalm\u0131\u015f, bu y\u00fczden de sorunu genel ve soyut bir a\u00e7\u0131dan tart\u0131\u015fma e\u011filimi a\u011f\u0131r basm\u0131\u015ft\u0131r. \u00d6zg\u00fcrl\u00fckten se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kastediyorsak o zaman sorun, \u00f6rne\u011fin A’yla B aras\u0131nda bir se\u00e7me yapmakta \u00f6zg\u00fcr olup olmamak anlam\u0131na gelir. Gerekirciler \u00f6zg\u00fcr olmad\u0131\u011f\u0131m\u0131z\u0131 s\u00f6ylemi\u015flerdir; \u00e7\u00fcnk\u00fc insan do\u011fadaki ba\u015fka b\u00fct\u00fcn varl\u0131klar gibi nedenlerle belirlenir; bo\u015flu\u011fa at\u0131lm\u0131\u015f bir ta\u015f nas\u0131l d\u00fc\u015fmemekte \u00f6zg\u00fcr de\u011filse insan\u0131n da A ya da B’den birisini se\u00e7mekten ba\u015fka bir \u00f6zg\u00fcrl\u00fc\u011f\u00fc yoktur; \u00e7\u00fcnk\u00fc onun gerekircili\u011fe kar\u015f\u0131 koyanlarca bunun tersi savunulur; dinsel temele dayanarak Tann’n\u0131n insana iyilikle k\u00f6t\u00fcl\u00fck aras\u0131nda se\u00e7me yapma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc verdi\u011fi bu y\u00fczden de insan\u0131n elinde bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn bulundu\u011fu ileri s\u00fcr\u00fcl\u00fcr. \u0130kinci olarak da insan\u0131n \u00f6zg\u00fcr oldu\u011fu, yoksa eylemlerinden sorumlu tutulamayaca\u011f\u0131 belirtilir. \u00dc\u00e7\u00fcnc\u00fc olarak, insan\u0131n \u00f6znel bir bi\u00e7imde \u00f6zg\u00fcr olma deneyimini ya\u015fad\u0131\u011f\u0131, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn bilincinde olmas\u0131n\u0131n da \u00f6zg\u00fcr olarak varolabilece\u011fine kan\u0131t oldu\u011fu s\u00f6ylenir. Bu savlann hi\u00e7birisi inand\u0131r\u0131c\u0131 de\u011fildir. <\/p>\n

Birinci sav, insan\u0131n Tann’ya inanmas\u0131n\u0131, Tann’mn insanlar i\u00e7in ne gibi planlar yapt\u0131\u011f\u0131n\u0131 bilmesini gerektirir, ikincisi insan\u0131 eylemlerinden sorumlu tutma, b\u00f6ylece onu cezaland\u0131rabilme iste\u011finden do\u011fmu\u015f gibidir. Eskiden de, \u015fimdi de pek \u00e7ok toplumsal d\u00fczenin bir par\u00e7as\u0131 olan cezaland\u0131rma fikri, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u015fu g\u00f6r\u00fc\u015fe dayanmaktad\u0131r: Ceza, “varl\u0131klar”\u0131n olu\u015fturdu\u011fu az\u0131nl\u0131\u011f\u0131 “yoksullar”\u0131n olu\u015fturdu\u011fu \u00e7o\u011funlu\u011fa kar\u015f\u0131 koruma \u00f6nlemidir (ya da \u00f6yle d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr) ve yetkenin cezaland\u0131rma g\u00fcc\u00fcn\u00fcn simgesidir. Cezaland\u0131rmak i\u00e7in sorumluluk ta\u015f\u0131yan birisinin bulunmas\u0131 zorunludur. Burada insan Shaw’un \u015fu s\u00f6z\u00fcn\u00fc an\u0131msamadan edemiyor: “Adam\u0131 ast\u0131k, \u015fimdi s\u0131ra duru\u015fmaya geldi.” \u00dc\u00e7\u00fcnc\u00fc sav, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn bilincinde olman\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kan\u0131t\u0131 oldu\u011fu sav\u0131, Spinoza ve Leibniz taraf\u0131ndan b\u00fct\u00fcn\u00fcyle \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. Spinoza yanl\u0131\u015f bir \u00f6zg\u00fcrl\u00fck sanns\u0131na kap\u0131ld\u0131\u011f\u0131m\u0131z\u0131, \u00e7\u00fcnk\u00fc isteklerimizin fark\u0131nda oldu\u011fumuzu, oysa bu istekleri do\u011furan nedenleri bilmedi\u011fimizi g\u00f6stermi\u015ftir. Leibniz de istencin yan yanya bilin\u00e7alt\u0131 olan e\u011filimlerle belirlendi\u011fini kan\u0131tlam\u0131\u015ft\u0131r. <\/p>\n

Spinoza ve Leibniz’den sonraki tart\u0131\u015fmalann \u00e7o\u011funun \u015fu ger\u00e7e\u011fi yakalayamamas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r asl\u0131nda: Bizi bilin\u00e7alt\u0131 g\u00fc\u00e7lerin y\u00f6netti\u011fi kabul edilmedik\u00e7e, se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunu \u00e7\u00f6z\u00fclemez; o zaman da insan olsa olsa se\u00e7mesinin \u00f6zg\u00fcr bir se\u00e7me oldu\u011funu sanarak kendisini avutur, isten\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc konusundaki savlar bu \u00f6zel kar\u015f\u0131 \u00e7\u0131k\u0131\u015flar\u0131n d\u0131\u015f\u0131nda g\u00fcndelik deneylerle \u00e7eli\u015fki i\u00e7indedir. Savunucular\u0131 ister dinci ahl\u00e2k\u00e7\u0131lar, ister idealist d\u00fc\u015f\u00fcn\u00fcrler, isterse Marksist e\u011filimli varolu\u015f\u00e7ular olsun bu savlar, y\u00fcce birer varsay\u0131m olarak kalacakt\u0131r; aynca bireye kar\u015f\u0131 b\u00fcy\u00fck haks\u0131zl\u0131k ettiklerinden pek de y\u00fcce say\u0131lamaz bu savlar. Maddi ve ruhsal yoksunluk i\u00e7inde yeti\u015fen kimseye kar\u015f\u0131 sevgi ve ilgi duymayan, bedeni y\u0131llarca alkol almaktan y\u0131pranm\u0131\u015f, ko\u015fullann\u0131 de\u011fi\u015ftirme olana\u011f\u0131n\u0131 hi\u00e7bir zaman bulamam\u0131\u015f bir insan\u0131n b\u00f6ylesi bir insan\u0131n kendi se\u00e7mesini yapmakta “\u00f6zg\u00fcr” oldu\u011fu s\u00f6ylenebilir mi? Bu tutum ger\u00e7eklere ters d\u00fc\u015fmez mi? Sevgisiz bir tutum de\u011fil midir bu? Son \u00e7\u00f6z\u00fcmlemede, yirminci y\u00fczy\u0131l\u0131n dilindeyse, Sartre’m felsefesine \u00e7ok benzeyen, burjuva bireycili\u011fini ve bencilli\u011fini yans\u0131tan bu tutum Max Stirner’in der Einzige und Sein Eigentum’unun (Biricik Ki\u015fi ve M\u00fclk\u00fc) \u00e7a\u011fda\u015f bir yorumu de\u011fil midir?<\/p>\n

Bunun tersi olan tutum, insan\u0131n se\u00e7mekte \u00f6zg\u00fcr olmad\u0131\u011f\u0131n\u0131, belli bir noktada ald\u0131\u011f\u0131 kararlann daha \u00f6nce yer alan i\u00e7 ve d\u0131\u015f olaylar taraf\u0131ndan belirlenip kararla\u015ft\u0131nld\u0131\u011f\u0131n\u0131 savunan tutum ilk bak\u0131\u015fta insana daha ger\u00e7ek\u00e7i ve akla yak\u0131n gelir. Gerekircili\u011fi ister toplumsal gruplara, ister s\u0131n\u0131flara, isterse bireylere uygulayal\u0131m Freud’\u00e7u ve Marksist \u00e7\u00f6z\u00fcmleme insan\u0131n i\u00e7g\u00fcd\u00fcsel ve toplumsal d\u00fcrt\u00fcleri belirlemeye kar\u015f\u0131 verilen sava\u015fta ne denli zay\u0131f kald\u0131\u011f\u0131n\u0131 g\u00f6stermemi\u015f midir? Ruh\u00e7\u00f6-z\u00fcmlemesi, anneye olan ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 \u00e7\u00f6zememi\u015f bir kimsenin eyleme ge\u00e7me, karar verme yetisi bulunmad\u0131\u011f\u0131n\u0131, o insan\u0131n kendisini g\u00fcvensiz duydu\u011funu, bu y\u00fczden de d\u00f6n\u00fc\u015f\u00fc olmayan bir noktaya vanncaya dek gittik\u00e7e artan bir ba\u011f\u0131ml\u0131l\u0131kla ana fig\u00fcrlerine \u00e7ekildi\u011fini g\u00f6stermemi\u015f midir? Marks\u00e7\u0131 \u00e7\u00f6z\u00fcmleme a\u015fa\u011f\u0131-orta s\u0131n\u0131f gibi bir s\u0131n\u0131f\u0131n servetini, k\u00fclt\u00fcr\u00fcn\u00fc ve toplumsal i\u015flevini yitirdikten sonra umutsuzlu\u011fa kap\u0131l\u0131p ilkel, \u00f6l\u00fcmsever ve narsisist bir duruma geri d\u00f6nd\u00fc\u011f\u00fcn\u00fc g\u00f6stermemi\u015f midir?<\/p>\n

Ne var ki Marx da Freud da nedensel bir gerekircili\u011fin geriye \u00e7evrilemezli\u011fine inanmak anlam\u0131nda gerekirci de\u011fillerdi, ikisi de eskiden tutulmu\u015f olan bir yolun de\u011fi\u015ftirilebilece\u011fine inan\u0131yorlard\u0131, ikisi de insan\u0131n kendisini arkas\u0131ndan y\u00f6neten g\u00fc\u00e7lerin fark\u0131nda olmas\u0131ndan do\u011fan b\u00f6ylece onun \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yeniden ele ge\u00e7irmesini sa\u011flayan de\u011fi\u015fme olana\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015flerdi.6 Marx da Freud da Marx’m \u00e7ok etkilendi\u011fi Spinoza gibi hem gerekirciydiler, hem de gerekirci de\u011fildiler; ya da ne gerekirciydiler, ne de gerekircili\u011fe kar\u015f\u0131yd\u0131lar, ikisi de insan\u0131n neden-sonu\u00e7 yasalanyla y\u00f6netildi\u011fini ama bilin\u00e7lilik ve do\u011fru eylemlerle kendi \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 yarat\u0131p geni\u015fletebilece\u011fim \u00f6ne s\u00fcr\u00fcyorlard\u0131. Optimum \u00f6zg\u00fcrl\u00fc\u011f\u00fc kazanmak, zorunlulu\u011fun zincirlerinden kurtulmak insan\u0131n kendisine kalm\u0131\u015ft\u0131. Freud’a g\u00f6re bilin\u00e7alt\u0131n\u0131n fark\u0131nda olmak, Marx’a g\u00f6re de toplumsal-ekonomik g\u00fc\u00e7lerin ve s\u0131n\u0131fsal \u00e7\u0131karlann fark\u0131nda olmak bu \u00f6zg\u00fcrle\u015fmenin ko\u015fullanyd\u0131; her ikisinde de fark\u0131nda olmaya ek olarak etkin bir isten\u00e7 ve sava\u015f\u0131m \u00f6zg\u00fcrl\u00fc\u011f\u00fc sa\u011flamak gerekli ko\u015fullard\u0131.
Her ruh\u00e7\u00f6z\u00fcmleyici elbette fark\u0131na vard\u0131ktan sonra ya\u015famlann\u0131 belirleyen e\u011filimleri tersine \u00e7evirebilen, \u00f6zg\u00fcrl\u00fcklerini yeniden ele ge\u00e7irmek i\u00e7in yo\u011fun bir \u00e7abaya giri\u015fen hastalar g\u00f6rm\u00fc\u015ft\u00fcr. Oysa insan\u0131n bu deneyimi ge\u00e7irmesi i\u00e7in ruh\u00e7\u00f6z\u00fcmleyici olmas\u0131 gerekmez. Baz\u0131lanm\u0131z ayn\u0131 \u015feyi kendimizde ya\u015fam\u0131\u015f ya da ba\u015fkalannda g\u00f6rm\u00fc\u015f\u00fczd\u00fcr: Varsay\u0131lan nedensellik zinciri k\u0131nlm\u0131\u015f, bu insanlar daha \u00f6nceki davran\u0131\u015flanna dayan\u0131larak yap\u0131lan her t\u00fcrl\u00fc akla yatk\u0131n beklentiyle \u00e7eli\u015fti\u011finden mucize gibi g\u00f6r\u00fcnen bamba\u015fka bir yol tutmu\u015flard\u0131r.
Geleneksel isten\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmas\u0131 Spinoza’yla Leibniz’in bilin\u00e7alt\u0131 d\u00fcrt\u00fcler konusundaki bulu\u015flar\u0131n\u0131n yerine oturmamas\u0131ndan zarar g\u00f6rm\u00fc\u015ft\u00fcr. Bu konudaki tart\u0131\u015fmalann bo\u015fa gitti\u011fini g\u00f6steren ba\u015fka nedenler de vard\u0131r. Bundan sonraki paragraflarda bence \u00e7ok \u00f6nemli olan baz\u0131 yanl\u0131\u015flardan s\u00f6z edece\u011fim.
Yanl\u0131\u015flardan biri, bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden \u00e7ok insan\u0131n se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden s\u00f6z etme al\u0131\u015fkanl\u0131\u011f\u0131d\u0131r. Daha ilerde, bireyin de\u011fil de genel olarak insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden s\u00f6z etmeye ba\u015flar ba\u015flamaz, sorunu \u00e7\u00f6z\u00fclmezli\u011fe g\u00f6t\u00fcren soyut bir tart\u0131\u015fmaya girdi\u011fimizi g\u00f6stermeye \u00e7al\u0131\u015faca\u011f\u0131m. Bu durum bir insan\u0131n, se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kazanm\u0131\u015f \u00f6b\u00fcr\u00fcn\u00fcn de yitirmi\u015f olmas\u0131ndan do\u011fmaktad\u0131r. Bunu insanlar\u0131n t\u00fcm\u00fcne uygularsak ya da bir soyu\u00fcamayla ya da Kant ve William James’inki gibi salt ahlaksal bir varsay\u0131mla u\u011fra\u015f\u0131yoruz demektir. Geleneksel \u00f6zg\u00fcrl\u00fck tart\u0131\u015fmas\u0131nda ba\u015fka bir g\u00fc\u00e7l\u00fck de \u00f6zellikle Platon’dan Aqui-nas’a dek uzanan klasik yazarlar aras\u0131ndaki e\u011filimde ortaya \u00e7\u0131kar: Burada iyilik ve k\u00f6t\u00fcl\u00fck sorunu “genel olarak”, sanki insan iyilikle k\u00f6t\u00fcl\u00fck aras\u0131nda bir se\u00e7me yapabilirmi\u015f, bunlardan iyili\u011fi se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahipmi\u015f gibi ele al\u0131n\u0131r. Bu g\u00f6r\u00fc\u015f tart\u0131\u015fmaya b\u00fcy\u00fck bir kar\u0131\u015f\u0131kl\u0131k getirmi\u015ftir; \u00e7\u00fcnk\u00fc genel se\u00e7meyle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131nda insanlar\u0131n \u00e7o\u011fu “k\u00f6t\u00fcl\u00fck”e kar\u015f\u0131 “iyilik”i se\u00e7erler. Oysa “iyilik”le “k\u00f6t\u00fcl\u00fck” aras\u0131nda se\u00e7me diye bir\u015fey yoktur\u00a0 iyilik ve k\u00f6t\u00fcl\u00fck do\u011fru tan\u0131mlanm\u0131\u015fsa, insan\u0131 iyili\u011fe g\u00f6t\u00fcren somut ve \u00f6zel eylemlerden olu\u015fan yollar ya da insan\u0131 k\u00f6t\u00fcl\u00fc\u011fe g\u00f6t\u00fcren yollar vard\u0131r. Se\u00e7me konusunda i\u00e7imizde do\u011fan ahlaksal \u00e7at\u0131\u015fma genel olarak iyilikle k\u00f6t\u00fcl\u00fck aras\u0131nda bir se\u00e7me yapmaktan \u00e7ok somut bir karar vermek zorunda kald\u0131\u011f\u0131m\u0131z zaman ortaya \u00e7\u0131kar.<\/p>\n

Geleneksel tart\u0131\u015fman\u0131n ba\u015fka bir eksik yan\u0131 da \u00e7e\u015fitli e\u011filim dereceleri yerine \u00f6zg\u00fcrl\u00fc\u011f\u00fcn se\u00e7me gerekircili\u011finin kar\u015f\u0131s\u0131na konarak incelenmesidir. Daha ilerde de g\u00f6stermeye \u00e7al\u0131\u015faca\u011f\u0131m gibi gerekircili\u011fe kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck sorunu asl\u0131nda e\u011filimler aras\u0131nda \u00e7at\u0131\u015fmadan, bu e\u011filimlerin kendilerine \u00f6zg\u00fc yo\u011funluklar\u0131ndan do\u011far.
Son olarak da “sorumluluk” kavram\u0131n\u0131n kullan\u0131l\u0131\u015f\u0131ndaki karga\u015fal\u0131\u011fa bakal\u0131m. “Sorumluluk” s\u00f6zc\u00fc\u011f\u00fc \u00e7o\u011funlukla benim cezaland\u0131racak ya da su\u00e7lanacak bir insan oldu\u011fumu g\u00f6stermek i\u00e7in kullan\u0131l\u0131r; bu a\u00e7\u0131dan bakt\u0131\u011f\u0131m\u0131zda kendi kendimi su\u00e7lamamla ba\u015fkalar\u0131n\u0131n beni su\u00e7lamas\u0131na izin vermem aras\u0131nda pek b\u00fcy\u00fck bir aynm yoktur. Kendi kendimi su\u00e7lu bulursam cezaland\u0131r\u0131r\u0131m; ba\u015fkalan beni su\u00e7lu bulurlarsa tnsanlann bazan belli bir se\u00e7ene\u011fi se\u00e7ememeleri, onu se\u00e7meye kapal\u0131 olduklar\u0131n\u0131 g\u00f6steren bir\u015fey de\u011fildir.” [The Freedom of the Will (\u0130sten\u00e7 \u00d6zg\u00fcrl\u00fc\u011f\u00fc), (Londra: A and C. Black, 1958, s. 151) s\u00f6zc\u00fcklerin alt\u0131m ben \u00e7izdim, E. F.].
Leibniz”incliner sans necessiter” (zorunluluk yokken bir e\u011filimi benimseme)den s\u00f6z eden pek az yazardan biridir.
onlar cezaland\u0131r\u0131r. Bununla birlikte ba\u015fka bir sorumluluk kavram\u0131 daha vard\u0131r ki onun cezaland\u0131rma ya da “su\u00e7”la hi\u00e7bir ili\u015fkisi yoktur. Bu anlamda sorumluluk yaln\u0131zca “o \u015feyi yapt\u0131\u011f\u0131m\u0131n fark\u0131nday\u0131m” anlam\u0131n\u0131 ta\u015f\u0131r. Asl\u0131nda yap\u0131lan \u015fey “g\u00fcnah” ya da “su\u00e7” olarak g\u00f6r\u00fcl\u00fcr g\u00f6r\u00fclmez yabanc\u0131la\u015ft\u0131nl\u0131r. O \u015feyi yapan Ben de\u011filimdir; “g\u00fcnahk\u00e2r”, “k\u00f6t\u00fc insand\u0131r; cezaland\u0131r\u0131lmas\u0131 gereken “\u00f6teki ki\u015fi”dir; elbette bu arada su\u00e7luluk duyma ve kendini su\u00e7lama’n\u0131n \u00fcz\u00fclmeye, kendini l\u00e2netlemeye, ya\u015fam\u0131 l\u00e2netlemeye yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtmeye gerek yok. Bu noktay\u0131 en b\u00fcy\u00fck Hasidik* ustalardan biri olan Ger’li Isaac Meier \u00e7ok g\u00fczel belirtmi\u015ftir:
Yapt\u0131\u011f\u0131 k\u00f6t\u00fc bir\u015feyden s\u00f6z eden ve onu d\u00fc\u015f\u00fcn\u00fcp duran ki\u015fi derinlerine indi\u011fi k\u00f6t\u00fcl\u00fc\u011f\u00fc d\u00fc\u015f\u00fcn\u00fcyor demektir; insan neyi d\u00fc\u015f\u00fcn\u00fcyorsa onun i\u00e7ine saplanm\u0131\u015ft\u0131r\u00a0 insan t\u00fcm ruhuyla d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feyin i\u00e7ine batm\u0131\u015ft\u0131r; bu y\u00fczden de h\u00e2l\u00e2 k\u00f6t\u00fcl\u00fck i\u00e7inde y\u00fczmektedir. Elbette o ki\u015fi d\u00fczelemez, \u00e7\u00fcnk\u00fc ruhu kabala\u015facakt\u0131r, y\u00fcre\u011fi \u00e7\u00fcr\u00fcyecektir, bundan da \u00f6te, \u00fcst\u00fcne \u00fcz\u00fcnt\u00fcl\u00fc bir hava \u00e7\u00f6kecektir. Ne yarar\u0131 var? Pisli\u011fi \u00f6yle de kan\u015ft\u0131rsan, b\u00f6yle de kar\u0131\u015ft\u0131rsan pislik gene pisliktir. G\u00fcnah i\u015flemi\u015f olmak ya da olmamak cennette ne yarar\u0131 olabilir bunun bize? Bunlar\u0131 d\u00fc\u015f\u00fcnece\u011fin zaman\u0131 cennetin co\u015fkulu mutlulu\u011fu i\u00e7in inciler dizerek ge\u00e7irebilirsin, t\u015fte bunun i\u00e7in kutsal kitapta \u015f\u00f6yle yazar: “K\u00f6t\u00fcl\u00fckten ayr\u0131l, iyilik yap.”\u00a0 k\u00f6t\u00fcl\u00fckten b\u00fct\u00fcn\u00fcyle y\u00fcz \u00e7evir; o yolda d\u00fc\u015f\u00fcn\u00fcp durma ve iyilik yap. Yanl\u0131\u015f bir\u015fey mi yapt\u0131n? \u00d6yleyse onu do\u011fru bir\u015fey yaparak dengeler.
Ayn\u0131 bi\u00e7imde Tevrat’ta ge\u00e7en ve \u00e7o\u011fu zaman “g\u00fcnah” diye \u00e7evrilen \u00e7atah s\u00f6zc\u00fc\u011f\u00fc de asl\u0131nda (yolu) “yit\u0131nnek” demektir; bunda “g\u00fcnah” ve “g\u00fcnahk\u00e2r” s\u00f6zc\u00fcklerindeki su\u00e7lay\u0131c\u0131l\u0131k yoktur. Ayn\u0131 bi\u00e7imde Ibranice’ de “t\u00f6vbe” s\u00f6zc\u00fc\u011f\u00fc de tes\u00e7ubah’da ve (Tanr\u0131’ya, kendi \u00f6z\u00fcne, do\u011fru yola) “d\u00f6nmek” anlam\u0131ndad\u0131r; bu s\u00f6zc\u00fckte de kendini su\u00e7lama anlam\u0131 yoktur. Talmud’da da “d\u00f6n\u00fc\u015f\u00fcn ustas\u0131” (“t\u00f6vbe etmi\u015f g\u00fcnahk\u00e2r”) deyimi ge\u00e7er; b\u00f6yle birinin hi\u00e7 g\u00fcnah i\u015flemeyenlerden \u00fcst\u00fcn oldu\u011fu s\u00f6ylenir.<\/p>\n

Bireyin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 iki \u00f6zel eylem yolu aras\u0131nda se\u00e7me yapma \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden s\u00f6z etti\u011fimizi varsayal\u0131m; tart\u0131\u015fmam\u0131za tek bir somut ve yayg\u0131n \u00f6rnekle ba\u015flayabiliriz: Sigara i\u00e7mekle i\u00e7memek aras\u0131nda se\u00e7me yapma \u00f6zg\u00fcrl\u00fc\u011f\u00fc. Sigara i\u00e7menin sa\u011fl\u0131\u011fa verdi\u011fi zararlar \u00fczerinde raporlar\u0131 okumu\u015f, sigara i\u00e7mekten vazge\u00e7meye karar vermi\u015f bir tiryakiyi ele alal\u0131m. Tiryaki “sigaray\u0131 b\u0131rakaca\u011f\u0131”na karar vermi\u015ftir. Bu “karar” asl\u0131nda bir karar say\u0131lmaz. Yaln\u0131zca bir umudun dile getirilmesidir. Sigaray\u0131 b\u0131rakmaya “karar” vermi\u015ftir o ki\u015fi ama keyfi ertesi g\u00fcn sigaray\u0131 b\u0131rakamayacak kadar yerinde, daha ertesi g\u00fcnse b\u0131rakamayacak kadar bozuktur; \u00fc\u00e7\u00fcnc\u00fc g\u00fcn “herkesten ayr\u0131” davranmak istemez; bir sonraki g\u00fcn sa\u011fl\u0131k raporlar\u0131n\u0131n do\u011frulu\u011fundan ku\u015fkulanmaya ba\u015flar; b\u0131rakmaya “karar vermi\u015f” olmas\u0131na kar\u015f\u0131n sigara i\u00e7meyi b\u00f6ylece s\u00fcrd\u00fcr\u00fcr gider. B\u00fct\u00fcn bu kararlar asl\u0131nda birer fikir, birer plan, birer d\u00fc\u015f olmaktan \u00f6teye ge\u00e7emez; ger\u00e7ek se\u00e7me yap\u0131lana dek bu kararlar\u0131n hi\u00e7bir ge\u00e7erlili\u011fi yoktur ya da \u00e7ok az ge\u00e7erlili\u011fi vard\u0131r. Bu se\u00e7me, \u00f6n\u00fcnde sigara bulundu\u011funda ki\u015finin o sigaray\u0131 i\u00e7ip i\u00e7meme karan vermek zorunda kald\u0131\u011f\u0131 zaman ge\u00e7erlilik kazan\u0131r; gene de ki\u015fi ilerde, ikinci sigara i\u00e7in de ayn\u0131 karar\u0131 vermek zorunda kalacakt\u0131r ve b\u00f6ylece s\u00fcr\u00fcp gidecektir. Ger\u00e7ek karar gerektiren \u015fey her zaman somut eylemdir. Bu durumlarda \u00f6nemli olan, o insan\u0131n o sigaray\u0131 i\u00e7ip i\u00e7memekte \u00f6zg\u00fcr olup olmad\u0131\u011f\u0131d\u0131r.
Burada birka\u00e7 soran \u00e7\u0131k\u0131yor ortaya. O insan\u0131n sigara konusundaki sa\u011fl\u0131k raporlar\u0131na inand\u0131\u011f\u0131n\u0131, inansa bile bu zevkten vazge\u00e7mektense yirmi y\u0131l az ya\u015famay\u0131 ye\u011fledi\u011fini varsayabiliriz; bu durumda, g\u00f6r\u00fcn\u00fcrde bir se\u00e7me yoktur. Ne var ki sorun yaln\u0131zca \u00e7ok iyi sar\u0131l\u0131p sarmalanarak g\u00f6zlerden ka\u00e7\u0131r\u0131lm\u0131\u015ft\u0131r. O ki\u015finin bilin\u00e7li d\u00fc\u015f\u00fcnceleri, u\u011fra\u015fsa da bu sava\u015f\u0131 kazanamayaca\u011f\u0131n\u0131 sanmas\u0131ndan do\u011fan akla uydurmalardan ba\u015fka bir\u015fey de\u011fildir belki de. Se\u00e7me sorunu ister bilin\u00e7alt\u0131nda kalm\u0131\u015f isterse bilin\u00e7\u00fcst\u00fcne \u00e7\u0131km\u0131\u015f olsun, se\u00e7menin yap\u0131s\u0131 de\u011fi\u015fmez. Ak\u0131ld\u0131\u015f\u0131 tutkular\u0131n buyurdu\u011fu eyleme kar\u015f\u0131 akl\u0131n buyurdu\u011fu eylemi se\u00e7me sorunudur bu. Spinoza’ya g\u00f6re \u00f6zg\u00fcrl\u00fck ger\u00e7ekli\u011fin fark\u0131nda olmaktan, bu ger\u00e7ekli\u011fi kabul etmekten do\u011fan, bireyin ruhsal ve zihinsel yeteneklerini en iyi bi\u00e7imde geli\u015ftirmesini sa\u011flayacak eylemleri belirleyen “yeterli fikirler”den olu\u015fur. Spinoza’ya g\u00f6re insan eylemini, tutkular ya da (nedenler’le) ak\u0131l belirler. Tutkular\u0131n y\u00f6netiminde insan, tutsak gibidir; akl\u0131n y\u00f6netimindeyse \u00f6zg\u00fcrd\u00fcr.
Ak\u0131ld\u0131\u015f\u0131 tutkular insan\u0131 elinde oyuncak eden, onu ger\u00e7ek \u00f6z \u00e7\u0131karlar\u0131n\u0131n tersine hareket etmeye zorlayan, onun g\u00fc\u00e7lerini zay\u0131flat\u0131p yok eden, ona ac\u0131 \u00e7ektiren tutkulard\u0131r. Se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunu ayn\u0131 \u00f6l\u00e7\u00fcde iyi iki olas\u0131l\u0131k aras\u0131nda se\u00e7me yapmak, tenis oynamakla y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131kmak, bir dostu g\u00f6rmeye gitmekle evde oturup kitap okumak aras\u0131ndaki se\u00e7me de\u011fildir. Gerekircilik ya da belirlenmezcilik s\u00f6z konusu oldu\u011funda, se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc her zaman daha k\u00f6t\u00fcye kar\u015f\u0131 daha iyi olan\u0131 se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcd\u00fcr. Daha iyi ya da daha k\u00f6t\u00fc olma durumu da her zaman ya\u015fam\u0131n temel ahlaksal sorununa bak\u0131larak anla\u015f\u0131l\u0131r\u00a0 ilericilikle gericilik, sevgiyle nefret, ba\u011f\u0131ms\u0131zl\u0131kla ba\u011f\u0131ml\u0131l\u0131k aras\u0131nda bir se\u00e7medir bu. \u00d6zg\u00fcrl\u00fck, ak\u0131ld\u0131\u015f\u0131 tutkular\u0131n sesine kar\u015f\u0131 akl\u0131n, sa\u011fl\u0131\u011f\u0131n, huzurun, vicdan\u0131n sesini dinleme ve izleme yetene\u011finden ba\u015fka bir\u015fey de\u011fildir. Bu a\u00e7\u0131dan ben Sokrates’in, Platon’un, Stoac\u0131lar\u0131n ve Kant’\u0131n -L geleneksel g\u00f6r\u00fc\u015flerine kat\u0131l\u0131yorum. Burada vurgulamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m \u015fey, akl\u0131n buyruklar\u0131na uyma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn, derinli\u011fine incelenebilecek bir ruhbilimsel sorun oldu\u011fudur.
\u015eimdi gene sigaras\u0131n\u0131 i\u00e7ip i\u00e7meme se\u00e7mesiyle kar\u015f\u0131 kar\u015f\u0131ya kalan ki\u015fi \u00f6rne\u011fine, de\u011fi\u015fik s\u00f6ylersek bu ki\u015finin akla uygun iste\u011fini yerine getirme \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip olup olmad\u0131\u011f\u0131na bakal\u0131m. Bu iste\u011fini ger\u00e7ekle\u015ftiremeyece\u011finden az \u00e7ok emin oldu\u011fumuz bir insan tipi d\u00fc\u015f\u00fcnebiliriz. Bu insan\u0131n anne fig\u00fcr\u00fcne derinden ba\u011fl\u0131 oral-al\u0131c\u0131 bir yap\u0131da oldu\u011funu, her zaman ba\u015fkalar\u0131ndan bir\u015fey bekledi\u011fini, kendisini hi\u00e7bir zaman ger\u00e7ekle\u015ftiremedi\u011fini, bu y\u00fczden de yo\u011fun, s\u00fcrekli bir huzursuzluk i\u00e7inde oldu\u011funu varsayabiliriz. Sigara i\u00e7mek onun i\u00e7in al\u0131c\u0131 a\u00e7l\u0131\u011f\u0131n\u0131 doyurma, huzursuzlu\u011funa kar\u015f\u0131 bir savunma yoludur; ona g\u00f6re sigara g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fc, erginli\u011fi, etkinli\u011fi simgeler; bu y\u00fczden o ki\u015fi sigaras\u0131z edemez. Sigaraya kar\u015f\u0131 duydu\u011fu a\u00e7l\u0131k huzursuzlu\u011funun, al\u0131c\u0131l\u0131\u011f\u0131n\u0131n vb. sonucudur ve bu, d\u00fcrt\u00fclerinin g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcs\u00fcnde b\u00fcy\u00fckt\u00fcr. D\u00fcrt\u00fcler bir noktada o denli g\u00fc\u00e7l\u00fcd\u00fcr ki ki\u015fi a\u00e7l\u0131\u011f\u0131n\u0131 i\u00e7indeki g\u00fc\u00e7ler dengesinde \u00e7ok b\u00fcy\u00fck bir de\u011fi\u015fiklik olmad\u0131k\u00e7a bast\u0131ramaz. O zaman, uygulamaya bakarak o ki\u015finin iyi oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6rd\u00fc\u011f\u00fc \u015feyi se\u00e7mekte \u00f6zg\u00fcr olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. \u00d6te yandan \u00f6ylesine olgun, \u00fcretken, a\u00e7l\u0131ktan \u00f6ylesine uzak bir insan d\u00fc\u015f\u00fcnebiliriz ki bu insan akla, kendi ger\u00e7ek \u00e7\u0131karlar\u0131na kar\u015f\u0131 hareket edemeyecektir. O ki\u015fi de “\u00f6zg\u00fcr” olmayacakt\u0131r, sigara i\u00e7emeyecektir; \u00e7\u00fcnk\u00fc bundan b\u00f6yle sigara i\u00e7me iste\u011fi duymayacakt\u0131r.
Se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc insan\u0131n elinde “olan” ya da “olmayan” bi\u00e7imsel, soyut bir yeti de\u011fildir; daha \u00e7ok, insan\u0131n ki\u015filik yap\u0131s\u0131ndan do\u011far. Baz\u0131 insanlar\u0131n elinde iyiyi se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc yoktur, \u00e7\u00fcnk\u00fc o insanlar ki\u015filik yap\u0131lan y\u00fcz\u00fcnden iyiye g\u00f6re davranma yetilerini yitirmi\u015flerdir. Baz\u0131 insanlar da k\u00f6t\u00fcl\u00fc\u011f\u00fc se\u00e7me yetilerini yitirmi\u015flerdir \u00e7\u00fcnk\u00fc onlarda da ki\u015filik yap\u0131lan y\u00fcz\u00fcnden k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 istek kalmam\u0131\u015ft\u0131r. Bu iki a\u015f\u0131n durumun, ki\u015filiklerindeki g\u00fc\u00e7ler dengesi y\u00fcz\u00fcnden bu iki t\u00fcr insan\u0131n ba\u015fka t\u00fcrl\u00fc davranamamalanyla belirlendi\u011fini s\u00f6yleyebiliriz. Ne var k\u00ee insanlann \u00e7o\u011funda birbiriyle \u00e7at\u0131\u015fan e\u011filimler \u00f6yle dengelenmi\u015ftir ki se\u00e7me s\u00f6zkonusu olabilir. Se\u00e7me edimi, o insan\u0131n ki\u015fili\u011finde birbiriyle \u00e7at\u0131\u015fan g\u00fc\u00e7lerden birinin ya da \u00f6b\u00fcr\u00fcn\u00fcn a\u011f\u0131r basmas\u0131d\u0131r.
“\u00d6zg\u00fcrl\u00fck” kavram\u0131n\u0131 iki de\u011fi\u015fik anlamda kullanabilece\u011fimiz ortaya \u00e7\u0131kt\u0131 san\u0131yorum: Bunlann birincisinde \u00f6zg\u00fcrl\u00fck olgun, b\u00fct\u00fcn\u00fcyle geli\u015fmi\u015f, \u00fcretici bir insan\u0131n tutumunun, yakla\u015f\u0131m\u0131n\u0131n ve ki\u015filik yap\u0131s\u0131n\u0131n bir par\u00e7as\u0131d\u0131r; bu anlamda “\u00f6zg\u00fcr” insandan seven, \u00fcretici, ba\u011f\u0131ms\u0131z bir insan olarak s\u00f6zedilebilir. Asl\u0131nda bu anlamda \u00f6zg\u00fcr bir insan ger\u00e7ekten seven, \u00fcretici ve ba\u011f\u0131ms\u0131z bir ki\u015fidir, bu anlamda \u00f6zg\u00fcrl\u00fck, iki olas\u0131 eylem aras\u0131nda \u00f6zel bir se\u00e7meyi de\u011fil o insan\u0131n ki\u015filik yap\u0131s\u0131n\u0131 g\u00f6sterir; bu anlamda “k\u00f6t\u00fcl\u00fc\u011f\u00fc se\u00e7mekte \u00f6zg\u00fcr olmayan” insan b\u00fct\u00fcn\u00fcyle \u00f6zg\u00fcr olan insand\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn ikinci anlam\u0131 \u015fimdiye dek kullanageldi\u011fimiz anlam\u0131, \u00f6zl\u00fc s\u00f6ylersek birbirine z\u0131t iki se\u00e7enek aras\u0131nda se\u00e7me yapma yeti\u015fidir; ne var ki bu se\u00e7enekler ya\u015famda her zaman ak\u0131lsal \u00e7\u0131karlara kar\u015f\u0131 ak\u0131ld\u0131\u015f\u0131 \u00e7\u0131kartan, ya\u015fam\u0131n geli\u015fmesine kar\u015f\u0131 durgunluk ya da \u00f6l\u00fcm aras\u0131nda bir se\u00e7meyi g\u00f6sterir; bu ikinci anlamda en iyi ve en k\u00f6t\u00fc insan se\u00e7mekte \u00f6zg\u00fcr de\u011fildirler; se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcyse ancak birbiriyle \u00e7at\u0131\u015fan e\u011filimler ta\u015f\u0131yan ortalama ki\u015fi i\u00e7in s\u00f6zkonusudur.
\u00d6zg\u00fcrl\u00fc\u011f\u00fc ikinci anlamda d\u00fc\u015f\u00fcn\u00fcrsek \u015fu sorun \u00e7\u0131kar ortaya: Birbiriyle \u00e7at\u0131\u015fan bu e\u011filimler aras\u0131ndan se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc hangi etkenlere dayanmaktad\u0131r?
\u00c7ok a\u00e7\u0131kt\u0131r ki en \u00f6nemli etken birbiriyle \u00e7at\u0131\u015fan e\u011filimlerin ne \u00f6l\u00e7\u00fcde a\u011f\u0131r bast\u0131\u011f\u0131, \u00f6zellikle de bu e\u011filimlerin bilin\u00e7alt\u0131 yan\u0131d\u0131r. Ak\u0131ld\u0131\u015f\u0131 e\u011filim a\u011f\u0131r bast\u0131\u011f\u0131 zaman se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc destekleyen \u015feyin ne oldu\u011funu sorarsak yan\u0131t k\u00f6t\u00fcye kar\u015f\u0131 iyi olan\u0131 se\u00e7mede belirleyici etkenin fark\u0131nda-olma oldu\u011fudur: (1) iyinin ve k\u00f6t\u00fcn\u00fcn ne oldu\u011funun fark\u0131nda olmak; (2) somut durumda hangi eylemin istenen amaca uygun bir yol oldu\u011funun fark\u0131nda olmak; (3) ortada olan iste\u011fin ard\u0131nda yatan d\u00fcrt\u00fclerin fark\u0131nda olmak; bu da bilin\u00e7alt\u0131 arzulann ke\u015ffedilmesi demektir; (4) aralannda se\u00e7me yap\u0131labilecek olanaklann fark\u0131nda olmak; (5) bu se\u00e7eneklerin birine kar\u015f\u0131 \u00f6b\u00fcr\u00fcn\u00fc se\u00e7menin getirece\u011fi sonu\u00e7lann fark\u0131nda olmak; (6) eyleme ge\u00e7me istenciyle birlikte gelmedik\u00e7e, insan\u0131n tutkulanna kar\u015f\u0131 giri\u015filen bir eylemin zorunlu olarak getirece\u011fi gerginli\u011fin ac\u0131s\u0131na katlanma iste\u011fi olmad\u0131k\u00e7a, fark\u0131nda olma durumunun hi\u00e7bir etkisi olmayaca\u011f\u0131n\u0131n fark\u0131nda olmak.<\/p>\n

\u00d6zg\u00fcrl\u00fck,Gerekircilik,Se\u00e7enek\u00e7ilik 1 nci B\u00f6l\u00fcm | Eric Fromm<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130nsan k\u00f6t\u00fc m\u00fcd\u00fcr, iyi midir? \u00d6zg\u00fcr m\u00fcd\u00fcr, \u00e7evre ko\u015fullar\u0131yla m\u0131 belirlenir? Yoksa bu se\u00e7eneklerin ikisi de yanl\u0131\u015f m\u0131d\u0131r? \u0130nsan bunlar\u0131n hi\u00e7birisi de\u011fil midir\u00a0 yoksa insan hem iyi hem de k\u00f6t\u00fc m\u00fcd\u00fcr?Bu sorular\u0131 yan\u0131tlayabilmek i\u00e7in i\u015fe ba\u015fka bir sorunu tart\u0131\u015farak ba\u015flamak iyi olacakt\u0131r. \u0130nsan\u0131n \u00f6z\u00fcnden ya da yarad\u0131l\u0131\u015f\u0131ndan s\u00f6z edilebilir mi? Edilebilirse bu \u00f6z ya da […]<\/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-4852","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\n\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | 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\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm\" \/>\n<meta property=\"og:description\" content=\"\u0130nsan k\u00f6t\u00fc m\u00fcd\u00fcr, iyi midir? \u00d6zg\u00fcr m\u00fcd\u00fcr, \u00e7evre ko\u015fullar\u0131yla m\u0131 belirlenir? Yoksa bu se\u00e7eneklerin ikisi de yanl\u0131\u015f m\u0131d\u0131r? \u0130nsan bunlar\u0131n hi\u00e7birisi de\u011fil midir\u00a0 yoksa insan hem iyi hem de k\u00f6t\u00fc m\u00fcd\u00fcr?Bu sorular\u0131 yan\u0131tlayabilmek i\u00e7in i\u015fe ba\u015fka bir sorunu tart\u0131\u015farak ba\u015flamak iyi olacakt\u0131r. \u0130nsan\u0131n \u00f6z\u00fcnden ya da yarad\u0131l\u0131\u015f\u0131ndan s\u00f6z edilebilir mi? Edilebilirse bu \u00f6z ya da […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2011-01-25T08:52:15+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\" \/>\n\t<meta property=\"og:image:width\" content=\"300\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"38 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm\",\"datePublished\":\"2011-01-25T08:52:15+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\"},\"wordCount\":7620,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"articleSection\":[\"Psikoloji\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/\",\"name\":\"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm - 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narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/","og_locale":"tr_TR","og_type":"article","og_title":"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm","og_description":"\u0130nsan k\u00f6t\u00fc m\u00fcd\u00fcr, iyi midir? \u00d6zg\u00fcr m\u00fcd\u00fcr, \u00e7evre ko\u015fullar\u0131yla m\u0131 belirlenir? Yoksa bu se\u00e7eneklerin ikisi de yanl\u0131\u015f m\u0131d\u0131r? \u0130nsan bunlar\u0131n hi\u00e7birisi de\u011fil midir\u00a0 yoksa insan hem iyi hem de k\u00f6t\u00fc m\u00fcd\u00fcr?Bu sorular\u0131 yan\u0131tlayabilmek i\u00e7in i\u015fe ba\u015fka bir sorunu tart\u0131\u015farak ba\u015flamak iyi olacakt\u0131r. \u0130nsan\u0131n \u00f6z\u00fcnden ya da yarad\u0131l\u0131\u015f\u0131ndan s\u00f6z edilebilir mi? Edilebilirse bu \u00f6z ya da […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/","og_site_name":"narteks.net","article_published_time":"2011-01-25T08:52:15+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"38 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm","datePublished":"2011-01-25T08:52:15+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/"},"wordCount":7620,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Psikoloji"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/","url":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-1-eric-fromm\/","name":"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (1) | Eric Fromm - 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