{"id":6952,"date":"2018-08-01T00:07:23","date_gmt":"2018-07-31T21:07:23","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/01\/insan-iyi-mi-yoksa-kotu-mu-kendini-savunan-insan-erich-fromm\/"},"modified":"2018-08-01T00:07:23","modified_gmt":"2018-07-31T21:07:23","slug":"insan-iyi-mi-yoksa-kotu-mu-kendini-savunan-insan-erich-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/01\/insan-iyi-mi-yoksa-kotu-mu-kendini-savunan-insan-erich-fromm\/","title":{"rendered":"\u0130nsan \u0130yi mi Yoksa K\u00f6t\u00fc m\u00fc? | Kendini Savunan \u0130nsan – Erich Fromm"},"content":{"rendered":"

\"\"\u0130nsanc\u0131 eti\u011fin insan\u0131n iyiyi bilmeye ve do\u011fal gizilg\u00fc\u00e7leriyle usunun kuvvetlerine g\u00f6re eylemde bulunmaya g\u00fcc\u00fcn\u00fcn yetti\u011fine ili\u015fkin g\u00f6r\u00fc\u015f\u00fc, e\u011fer insan\u0131n yarad\u0131l\u0131\u015ftan do\u011fal olarak k\u00f6t\u00fc oldu\u011fu dogmas\u0131 do\u011fru olsayd\u0131, kabul edilemeyecek bir g\u00f6r\u00fc\u015f olacakt\u0131. \u0130nsanc\u0131 eti\u011fin kar\u015f\u0131s\u0131nda olanlara g\u00f6re, insan do\u011fas\u0131 \u00f6yle bir do\u011fad\u0131r ki korkuyla gemlenmedi\u011fi zaman, onu kendi t\u00fcrde\u015flerine d\u00fc\u015fman k\u0131lacak, onlar k\u0131skanacak ve tembel olacak \u015fekilde y\u00f6nlendirir. \u0130nsanc\u0131 eti\u011fin temsilcilerinden \u00e7o\u011fu, bu meydan okuyu\u015fu insan\u0131n yarad\u0131l\u0131\u015ftan iyi oldu\u011funu ve y\u0131k\u0131c\u0131l\u0131\u011f\u0131n onun do\u011fas\u0131n\u0131n b\u00fct\u00fcnleyici bir par\u00e7as\u0131 olmad\u0131\u011f\u0131n\u0131 vurgulayarak kar\u015f\u0131lam\u0131\u015flard\u0131r.<\/p>\n

Ger\u00e7ekte bu iki ba\u011fda\u015fmaz g\u00f6r\u00fc\u015f aras\u0131ndaki anla\u015fmazl\u0131k, Bat\u0131 d\u00fc\u015f\u00fcncesinin temel temalar\u0131ndan biridir. Sokrates’e g\u00f6re k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131, insan\u0131n do\u011fal yap\u0131s\u0131 olmay\u0131p bilgisizlikti; Onun i\u00e7in k\u00f6t\u00fcl\u00fck, yanl\u0131\u015fl\u0131kt\u0131. Tevrat ise bunun tersine, insan\u0131n tarihinin bir su\u00e7 edimi ile ba\u015flad\u0131\u011f\u0131n\u0131 ve \u00abitilimlerinin \u00e7ocuklu\u011fundan itibaren k\u00f6t\u00fc oldu\u011funu\u00bb anlat\u0131r. Orta\u00e7a\u011f\u0131n ba\u015flar\u0131nda bu iki kar\u015f\u0131t g\u00f6r\u00fc\u015f aras\u0131ndaki sava\u015f, \u0130ncil’deki Adem’in d\u00fc\u015f\u00fc\u015f\u00fcne ili\u015fkin s\u00f6ylenceyi nas\u0131l yorumlayacaklar\u0131 sorusu \u00e7evresinde odaklanm\u0131\u015ft\u0131. Augustinus, insan do\u011fas\u0131n\u0131n d\u00fc\u015fme’den ber\u00ee bozulmu\u015f oldu\u011funu d\u00fc\u015f\u00fcnmekteydi. Yani, her ku\u015fak ilk insan\u0131n ba\u015fkald\u0131r\u0131s\u0131n\u0131n neden oldu\u011fu bir ilen\u00e7 (lanet) ile do\u011fmaktayd\u0131. \u0130nsan\u0131 ancak Kilise ve t\u00f6renleri arac\u0131l\u0131\u011f\u0131yla iletilen Tanr\u0131’n\u0131n ba\u011f\u0131\u015flamas\u0131 kurtarabilirdi. Augustinus’un b\u00fcy\u00fck d\u00fc\u015fman\u0131 olan Pelagius, Adem’in su\u00e7unun salt ki\u015fisel bir su\u00e7 oldu\u011funu, kendisinden ba\u015fka kimseyi etkilememi\u015f bulundu\u011funu savunmaktayd\u0131. Ona g\u00f6re, sonu\u00e7 olarak her insan, Adem’in d\u00fc\u015fme’den \u00f6nceki g\u00fc\u00e7leri kadar yozla\u015fmam\u0131\u015f g\u00fc\u00e7lerle do\u011fmaktayd\u0131. Su\u00e7, g\u00fcnaha k\u0131\u015fk\u0131rtman\u0131n ve k\u00f6t\u00fc \u00f6rne\u011fin sonucuydu. <\/p>\n

Sava\u015f, Augustinus taraf\u0131ndan kazan\u0131ld\u0131 ama Onun bu yengisi, insan anl\u0131\u011f\u0131n\u0131 y\u00fczy\u0131llar boyu belirleyecek -ve karartacak- bir yengi oldu. Orta\u00e7a\u011f\u0131n sonlar\u0131 insan\u0131n onuruna, g\u00fcc\u00fcne ve do\u011fal iyili\u011fine giderek artan bir inanca tan\u0131k oldu. 13. y\u00fczy\u0131l\u0131n Tannbilimcilerinden Aquino’lu Thomas gibi R\u00f6nesans d\u00fc\u015f\u00fcn\u00fcrleri de her nekadar insana ili\u015fkin g\u00f6r\u00fc\u015fleri pek \u00e7ok temel noktalarda de\u011fi\u015fiyor ve Aquino’lu hi\u00e7bir zaman Pelagius\u00e7u k\u00f6ktenci \u00abyanl\u0131\u015f d\u00fc\u015f\u00fcnceye\u00bb d\u00fc\u015fm\u00fcyorsa da, hep bu inanc\u0131 dile getirdiler. Bunun kar\u015f\u0131t\u0131 olan sav, yani insan\u0131n yarad\u0131l\u0131\u015ftan k\u00f6t\u00fc oldu\u011funa ili\u015fkin d\u00fc\u015f\u00fcn, Augustinus\u00e7u g\u00f6r\u00fc\u015f\u00fc yeniden canland\u0131ran Luther ve Kalvin’in \u00f6\u011fretilerinde dile getirildi. insan\u0131n tinsel \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve Tanr\u0131yla bir arac\u0131, yani papaz olmaks\u0131z\u0131n y\u00fczy\u00fcze gelme hakk\u0131 -ve y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc- \u00fcst\u00fcnde \u0131srar ederken, onlar, insan\u0131n yarad\u0131l\u0131\u015ftan k\u00f6t\u00fc ve g\u00fc\u00e7s\u00fcz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u015fiddetle kar\u015f\u0131s\u0131na \u00e7\u0131kt\u0131lar. Onlara g\u00f6re, insan\u0131n kurtulu\u015fu i\u00e7in en b\u00fcy\u00fck engel gurur idi. insan gururunu ancak su\u00e7luluk duygulan, pi\u015fmanl\u0131k, Tanr\u0131ya ko\u015fulsuz boyun e\u011fme ve Tanr\u0131’n\u0131n ac\u0131mas\u0131na (merhametine) inan\u00e7 duyarak yenebilirdi.<\/p>\n

Bu iki g\u00f6r\u00fc\u015f, modern d\u00fc\u015f\u00fcncenin dokusunda birbirine kar\u0131\u015fm\u0131\u015f olarak kalm\u0131\u015ft\u0131r. insan\u0131n onuru ve g\u00fcc\u00fc d\u00fc\u015f\u00fcn\u00fc, Ayd\u0131nlanma Felsefesi, 19. y\u00fczy\u0131l\u0131n ilerici ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fck d\u00fc\u015f\u00fcncesi ve en k\u00f6ktenci \u015fekilde Nietzsche taraf\u0131ndan dile getirilmi\u015fti. insan\u0131n de\u011fersizli\u011fi ve hi\u00e7li\u011fi d\u00fc\u015f\u00fcn\u00fc ise, i\u00e7inde devlet ya da \u00abtoplumun\u00bb salt\u0131k y\u00f6neticiler haline gelmi\u015f oldu\u011fu yetkeci dizgelerde yeni ve bu kez t\u00fcm\u00fcyle laikle\u015fmi\u015f bir anlat\u0131m bulmu\u015ftu. Bu dizgelerde kendi \u00f6nemsizli\u011fini kavrayan bireyin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc s\u00f6z dinleme ve boyune\u011fmede buldu\u011fu varsay\u0131lmaktad\u0131r. Bu iki d\u00fc\u015f\u00fcn, demokrasi ve yetkecili\u011fe ili\u015fkin felsefelerde apa\u00e7\u0131k bir \u015fekilde birbirlerinden ayr\u0131l\u0131rken k\u00fclt\u00fcr\u00fcm\u00fcz d\u00fc\u015f\u00fcncelerinin daha az a\u015f\u0131r\u0131 bi\u00e7imlerinde ve daha da \u00e7ok duyguda birbirlerine kar\u0131\u015ft\u0131r\u0131lm\u0131\u015flard\u0131r. Bug\u00fcn biz, hem Augustinus’un hem Pelagius’un; hem Luther’in Hem Pico della Mirandola’n\u0131n; hem Hobbes’un hem Jefferson’in yanda\u015flar\u0131y\u0131z. <\/p>\n

\u0130nsan\u0131n g\u00fc\u00e7 ve onuruna bilin\u00e7li bir \u015fekilde inan\u0131yor; ama -\u00e7ok kez bilin\u00e7d\u0131\u015f\u0131 olarak- insan\u0131n -ve \u00f6zellikle de kendimizin g\u00fc\u00e7s\u00fczl\u00fck ve k\u00f6t\u00fcl\u00fc\u011f\u00fcne de inan\u0131p bunu \u00abinsan do\u011fas\u0131n\u0131\u00bb g\u00f6stererek a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yoruz. Bu iki kar\u015f\u0131t d\u00fc\u015f\u00fcn, Freud’un yaz\u0131lar\u0131nda ruhbilimsel kuram arac\u0131l\u0131\u011f\u0131yla dile getirilmi\u015ftir. Freud, pek \u00e7ok y\u00f6nlerden Ayd\u0131nlanma ruhunun tipik bir temsilcisiydi. O, usa ve insan\u0131n kendi do\u011fal isteklerini toplumsal uzla\u015f\u0131mlar ve k\u00fclt\u00fcrel bask\u0131ya kar\u015f\u0131 koruma hakk\u0131na inan\u0131yordu. Ama ayn\u0131 zamanda, insan\u0131n do\u011fu\u015ftan tembel ve kendi kendini ho\u015fg\u00f6ren bir yarat\u0131k oldu\u011funu savunuyordu. Bu nedenle insan toplumsal y\u00f6nden yararl\u0131 etkinlikte bulunacak \u015fekilde zorlanmal\u0131yd\u0131. \u0130nsan\u0131n yarad\u0131l\u0131\u015ftan y\u0131k\u0131c\u0131 oldu\u011funa ili\u015fkin en k\u00f6ktenci anlat\u0131m, Freud’un \u00ab\u00f6l\u00fcm i\u00e7g\u00fcd\u00fcs\u00fc\u00bb kuram\u0131nda bulunabilecektir. O, \u00c7a\u011fda\u015f Yeni-ortodoks tanr\u0131bilimin temsilcisi olan R. Niebuhr, Luther’in g\u00f6r\u00fc\u015f\u00fcn\u00fc ayk\u0131r\u0131kamsal bir bi\u00e7imde ilerici siyasal felsefe ile birle\u015ftirerek yeniden a\u00e7\u0131klam\u0131\u015ft\u0131r.
Freud’un tutumunun \u00e7eli\u015fik olan iki yan\u0131, Onun The Future of an Illusion (Bir Yan\u0131lsaman\u0131n Gelece\u011fi) adl\u0131 kitab\u0131nda bulunabilir.
Birinci D\u00fcnya Sava\u015f\u0131ndan sonra, y\u0131k\u0131c\u0131 tutkular\u0131n g\u00fcc\u00fc taraf\u0131ndan \u00f6ylesine etkilenmi\u015fti ki i\u00e7inde cinsellik ve kendini koruma gibi iki tip i\u00e7g\u00fcd\u00fcden s\u00f6z etti\u011fi daha \u00f6nceki kuram\u0131n\u0131 usd\u0131\u015f\u0131 y\u0131k\u0131c\u0131l\u0131\u011fa en \u00fcst\u00fcn yeri vererek d\u00fczeltti Freud, insan\u0131n \u00fcst\u00fcnde e\u015fit \u00f6l\u00e7\u00fcde g\u00fc\u00e7l\u00fc iki kuvvetin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 bir sava\u015f alan\u0131 oldu\u011funu varsayd\u0131. Bunlar, ya\u015fama itilimi ile \u00f6lme kilimi idi. Freud bu kilimlerin insan da dahil t\u00fcm organizmalarda bulunabilecek dirimbilimsel (biyolojik) g\u00fc\u00e7ler olduklar\u0131n\u0131 d\u00fc\u015f\u00fcnmekteydi. \u00d6lme itilimi d\u0131\u015f objelere y\u00f6neltildi\u011finde, kendisini, yoketme itilimi olarak a\u00e7\u0131\u011fa vurmaktayd\u0131. Bu kilim organizma i\u00e7inde kald\u0131\u011f\u0131 zaman ise, kendini \u00f6ld\u00fcrmeyi ama\u00e7lamaktayd\u0131.<\/p>\n

Freud’un kuram\u0131, ikici (dualist) bir kuramd\u0131. O, insan\u0131 temelden iyi ya da temelden k\u00f6t\u00fc olarak g\u00f6rm\u00fcyor; ama e\u015fit \u00f6l\u00e7\u00fcde kuvvetli iki \u00e7eli\u015fik g\u00fc\u00e7 taraf\u0131ndan y\u00f6nlendirilmekte oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu. Ayn\u0131 ikici g\u00f6r\u00fc\u015f, dinsel ve felsefi dizgelerin \u00e7o\u011funda dile getirilmi\u015ftir. Ya\u015fam ve \u00f6l\u00fcm, a\u015fk ve sava\u015f, gece ve g\u00fcnd\u00fcz, ak ve kara bu kutuplu\u011fun \u00e7ok say\u0131daki simgesel anlat\u0131mlar\u0131ndan yaln\u0131zca baz\u0131lar\u0131d\u0131r. B\u00f6yle bir ikici (dualist) kuram, insan do\u011fas\u0131n\u0131 ara\u015ft\u0131ranlara ger\u00e7ekten \u00e7ok \u00e7ekici gelir. \u00c7\u00fcnk\u00fc insan\u0131n iyili\u011fine yer verdi\u011fi gibi, ancak y\u00fczeysel ve her\u015feyi kendinden yana yoran d\u00fc\u015f\u00fcncenin g\u00f6rmezlikten gelebilece\u011fi, insan\u0131n y\u0131k\u0131c\u0131l\u0131k konusundaki korkun\u00e7 yetene\u011fini de hesaba katar. Ama, ikici g\u00f6r\u00fc\u015f, bizim ruhbilimsel ve ahlaksal sorunumuzun yan\u0131t\u0131 olmay\u0131p yaln\u0131zca ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r. Bu ikicili\u011fin, hem ya\u015fama hem de yoketme kilimlerinin insandaki e\u015fit \u00f6l\u00e7\u00fcde kuvvetli ve yarad\u0131l\u0131\u015ftan yetenekler olduklar\u0131 anlam\u0131na geldi\u011fini kabul etmek zorunda m\u0131y\u0131z?<\/p>\n

B\u00f6yle bir durum s\u00f6z konusu olsayd\u0131, insanc\u0131 etik, insan do\u011fas\u0131ndaki y\u0131k\u0131c\u0131 yan\u0131n yapt\u0131r\u0131mlar ve buyruklar olmaks\u0131z\u0131n nas\u0131l gemlenece\u011fi sorunu ile y\u00fczy\u00fcze gelecektir. Yoksa, insanc\u0131 etik ilkesine daha uygun bir yan\u0131t bulabilir miyiz? Acaba ya\u015fama u\u011fra\u015f\u0131 ile y\u0131kma u\u011fra\u015f\u0131 aras\u0131ndaki kutupluluk, de\u011fi\u015fik bir anlamda anla\u015f\u0131labilir mi? Bu sorulan yamtlayabilmemiz d\u00fc\u015fmanl\u0131\u011f\u0131n ve y\u0131k\u0131c\u0131l\u0131\u011f\u0131n do\u011fas\u0131n\u0131 anlamam\u0131za ba\u011fl\u0131d\u0131r. Ama bu tart\u0131\u015fmaya girmeden \u00f6nce, ahlak felsefesi sorunu i\u00e7in nelerin bu yan\u0131ta dayand\u0131\u011f\u0131n\u0131 bilmemiz iyi olacakt\u0131r. Ya\u015fam ve \u00f6l\u00fcm aras\u0131ndaki se\u00e7im ger\u00e7ekten ahlak felsefesinin temel se\u00e7ene\u011fidir. Bu, \u00fcreticilikle y\u0131k\u0131c\u0131l\u0131k; g\u00fc\u00e7le g\u00fc\u00e7s\u00fczl\u00fck; erdem ile k\u00f6t\u00fcl\u00fck aras\u0131ndaki se\u00e7enektir. insanc\u0131 ahlak felsefesine g\u00f6re, t\u00fcm k\u00f6t\u00fc kilimler ya\u015fama kar\u015f\u0131 y\u00f6neltilmi\u015flerdir. T\u00fcm iyi itilimler ise, ya\u015fam\u0131n korunmas\u0131na ve kendini a\u00e7mas\u0131na hizmet ederler. Y\u0131k\u0131c\u0131l\u0131k (\u015fiddet) sorununa yakla\u015f\u0131mdaki ilk ad\u0131m\u0131m\u0131z, iki t\u00fcr nefreti birbirinden ay\u0131rmak olacakt\u0131r. Ussal yani \u00abtepkici\u00bb; ve usd\u0131-\u015f\u0131, yani \u00ab\u00f6zyap\u0131n\u0131n ko\u015fulland\u0131rm\u0131\u015f oldu\u011fu\u00bb nefret.<\/p>\n

Tepkici, ussal nefret insan\u0131n kendisinin ya da bir ba\u015fkas\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc tehlikeye d\u00fc\u015f\u00fcren bir \u015feye g\u00f6sterdi\u011fi tepkidir. \u00d6nc\u00fcl\u00fc ise, ya\u015fama duyulan sayg\u0131d\u0131r. Ussal nefretin \u00f6nemli bir dirimbilimsel i\u015flevi vard\u0131r: O, ya\u015fam\u0131n korunmas\u0131na hizmet eden eylemin duygusal\u00a0 kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Ya\u015famsal tehlikeler kar\u015f\u0131 bir tepki olarak ortaya \u00e7\u0131kar. Bu tehlikeler ortadan kald\u0131r\u0131ld\u0131\u011f\u0131nda o da yokolur. O, ya\u015fam u\u011fra\u015f\u0131n\u0131n kar\u015f\u0131t\u0131 olmay\u0131p bu u\u011fra\u015f\u0131n yaratmas\u0131d\u0131r. \u00d6zyap\u0131n\u0131n ko\u015fulland\u0131rd\u0131\u011f\u0131 nefret, nitelik y\u00f6n\u00fcnden de\u011fi\u015fiktir. Bu nefret bir \u00f6zyap\u0131 \u00f6zelli\u011fi olup d\u00fc\u015fmanl\u0131k duyan birinin i\u00e7inde s\u00fcrekli kalan ve d\u0131\u015far\u0131daki bir uyar\u0131c\u0131ya kar\u015f\u0131 nefretle tepki g\u00f6stermekten \u00e7ok, nefret etmeye s\u00fcrekli olarak haz\u0131r olma durumudur. Usd\u0131\u015f\u0131 nefret, tepkici nefreti do\u011furan ayn\u0131 t\u00fcrden ger\u00e7ek\u00e7i bir nefret taraf\u0131ndan d\u0131\u015fla\u015ft\u0131r\u0131labilir. Ama o, \u00e7ok kez dile getirilmek i\u00e7in her f\u0131rsat\u0131 kullanan ve tepkici nefret gibi ussal-la\u015ft\u0131r\u0131lan nedensiz bir nefrettir.<\/p>\n

Nefret eden ki\u015fi, kendisinden hi\u00e7 ayr\u0131lmayan d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 dile getirme f\u0131rsat\u0131n\u0131 bulmu\u015f olmaktan sanki mutluymu\u015f gibi bir hafifleme duygusu ya\u015far. Nefretinin doyum bulmas\u0131ndan duydu\u011fu haz, nerdeyse y\u00fcz\u00fcnden okunur. Ahlak felsefesi, (etik) \u00f6ncelikle usd\u0131\u015f\u0131 nefret sorunuyla yani, ya\u015fam\u0131 yoketme ya da sakatlama tutkusu ile ilgilenmektedir. Usd\u0131\u015f\u0131 nefret, ki\u015finin \u00f6zyap\u0131s\u0131ndan kaynaklan\u0131r. Objesi, ikinci dereceden \u00f6nem ta\u015f\u0131r. Bu nefret, insan\u0131n kendisine oldu\u011fu kadar ba\u015fkalar\u0131na da y\u00f6neltilir. Ama biz, \u00e7ok kez kendi kendimize duydu\u011fumuz nefretten \u00e7ok, ba\u015fkalar\u0131na duydu\u011fumuz nefretin ay\u0131rd\u0131na var\u0131r\u0131z. Kendi kendimize kar\u015f\u0131 duydu\u011fumuz nefret, genellikle \u00f6zveri, kendini d\u00fc\u015f\u00fcnmemezlik, her\u015feyden elini ete\u011fini \u00e7ekme (asktizm) ya da kendini su\u00e7lama ve a\u015fa\u011f\u0131l\u0131k duygusu \u015feklinde ussalla\u015ft\u0131r\u0131l\u0131r.<\/p>\n

Tepkici nefret, g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden daha \u00e7ok ortaya \u00e7\u0131kabilir. \u00c7\u00fcnk\u00fc insan, genellikle b\u00fct\u00fcnl\u00fc\u011f\u00fcne ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kar\u015f\u0131t olan tehlikelere kar\u015f\u0131 nefretle tepki g\u00f6sterir. Bu tehlikeler a\u00e7\u0131k ve se\u00e7ik olmad\u0131klar\u0131 gibi, kolayca ay\u0131rdedilemeyen, giderek sevgi ve koruma maskesi alt\u0131nda gizlenen tehlikelerdir. Ama, b\u00f6yle bile olsa, \u00f6zyap\u0131 nefreti \u00f6yle b\u00fcy\u00fck bir olay olarak kal\u0131r ki iki temel g\u00fc\u00e7 olan sevgi ve nefrete ili\u015fkin ikici kuram olgulara uyar gibi g\u00f6r\u00fcn\u00fcr. \u00d6yleyse ikici kuram\u0131n do\u011frulu\u011funu itiraf etmek zorunda m\u0131y\u0131m? Bu soruyu yan\u0131tlamak i\u00e7in bu ikicili\u011fin \u00f6z\u00fcn\u00fc daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde ara\u015ft\u0131rmam\u0131z gerekiyor. \u0130yi ve k\u00f6t\u00fc g\u00fc\u00e7ler e\u015fit kuvvette midirler? Her ikisi de insan\u0131n \u00f6zg\u00fcn donan\u0131m\u0131n\u0131n b\u00f6l\u00fcmleri midir? Ya da bunlar aras\u0131nda ba\u015fka hangi olas\u0131 ili\u015fki varolabilir?<\/p>\n

Freud’a g\u00f6re, y\u0131k\u0131c\u0131l\u0131k t\u00fcm insanlarda yarad\u0131l\u0131\u015ftand\u0131r. Y\u0131k\u0131c\u0131l\u0131k, ba\u015fl\u0131ca objesinin ba\u015fkalar\u0131 ya da insan\u0131n kendisi olmas\u0131 bak\u0131m\u0131ndan bir ayr\u0131m g\u00f6sterir. Bu g\u00f6r\u00fc\u015ften, insan\u0131n kendisine kar\u015f\u0131 duydu\u011fu y\u0131k\u0131c\u0131l\u0131\u011f\u0131n ba\u015fkalar\u0131na kar\u015f\u0131 duydu\u011fuyla ters orant\u0131l\u0131 oldu\u011fu sonucu \u00e7\u0131kacakt\u0131r. Ama bu varsay\u0131m, y\u0131k\u0131c\u0131l\u0131klar\u0131n\u0131n \u00f6ncelikle kendiken-dilerine mi, yoksa ba\u015fkalar\u0131na m\u0131 y\u00f6neltilmi\u015f oldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131nmaks\u0131z\u0131n; insanlar\u0131n toplam y\u0131k\u0131c\u0131l\u0131klar\u0131n\u0131n d\u00fczeyi y\u00f6n\u00fcnden farkl\u0131 olduklar\u0131 olgusuyla yalanlanmaktad\u0131r. Kendilerine kar\u015f\u0131 biraz d\u00fc\u015fmanl\u0131k duyanlarla ba\u015fkalar\u0131na kar\u015f\u0131 b\u00fcy\u00fck bir y\u0131k\u0131c\u0131l\u0131k duygusu bulmuyoruz. Tersine, insan\u0131n kendisine ve ba\u015fkalar\u0131na duydu\u011fu d\u00fc\u015fmanl\u0131\u011f\u0131n ba\u011fla\u015f\u0131k oldu\u011funu g\u00f6r\u00fcyoruz. Ayr\u0131ca, insandaki ya\u015fam\u0131 yokedici g\u00fc\u00e7lerin ya\u015fam\u0131 ilerletici g\u00fc\u00e7lerle ters bir orant\u0131 i\u00e7inde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 anl\u0131yoruz. Yani, biri daha kuvvetli oldu\u011fu zaman \u00f6teki daha zay\u0131f; biri daha zay\u0131f oldu\u011funda \u00f6teki daha kuvvetli oluyor. Bu olgu, ya\u015fam\u0131 yokedici g\u00fcc\u00fc anlamam\u0131z i\u00e7in bir ipucu sa\u011fl\u0131yor. Y\u0131k\u0131c\u0131l\u0131k d\u00fczeyinin insan\u0131n yeteneklerini ger\u00e7ekle\u015ftirmesinin engellenme d\u00fczeyi ile orant\u0131l\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Ben, burada zaman zaman bast\u0131r\u0131lan \u015fu ya da bu iste\u011fe i\u015faret etmiyor; insan\u0131n duyusal, duygusal, fiziksel ve d\u00fc\u015f\u00fcnsel yeteneklerinin engellenmesine; \u00fcreti- gizilg\u00fc\u00e7lerinin \u00f6n\u00fcne ge\u00e7ilmesine de\u011finiyorum. E\u011fer ya\u015fam\u0131n b\u00fcy\u00fcme, ya\u015fan\u0131lma e\u011filimi \u00f6nlenirse, b\u00f6ylece engellenen g\u00fc\u00e7 bir de\u011fi\u015fim s\u00fcrecinden ge\u00e7er ve ya\u015fam y\u0131k\u0131c\u0131 bir g\u00fcce d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Y\u0131k\u0131c\u0131l\u0131k, ya\u015fanmam\u0131\u015f bir ya\u015fam\u0131n sonucudur? Ya\u015fam geli\u015ftirici g\u00fcc\u00fc engelleyen bireysel ve toplumsal ko\u015fullar, y\u0131k\u0131c\u0131l\u0131\u011f\u0131 \u00fcretirler. Buna kar\u015f\u0131l\u0131k, y\u0131k\u0131c\u0131l\u0131k da kendisinden \u00e7e\u015fitli k\u00f6t\u00fcl\u00fcklerin do\u011fdu\u011fu bir kaynakt\u0131r. E\u011fer y\u0131k\u0131c\u0131l\u0131\u011f\u0131n engellenmi\u015f \u00fcretici g\u00fcc\u00fcn bir sonucu olarak geli\u015fmesi gerekti\u011fi do\u011fru ise, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki o hakl\u0131 olarak insan do\u011fas\u0131ndaki bir gizilg\u00fc\u00e7 diye adland\u0131r\u0131labilecektir., O zaman, buradan iyinin de k\u00f6t\u00fcn\u00fcn de insandaki e\u015fit kuvvette gizilg\u00fc\u00e7ler olduklar\u0131 sonucu \u00e7\u0131kar m\u0131? Bu soruyu yan\u0131tlamak i\u00e7in gizilg\u00fcc\u00fcn anlam\u0131n\u0131 ara\u015ft\u0131rmam\u0131z gerekmektedir. Bir \u015feyin gizilg\u00fc\u00e7 olarak varoldu\u011funu s\u00f6ylemek, onun yaln\u0131zca gelecekte varolaca\u011f\u0131n\u0131 s\u00f6ylemek anlam\u0131na de\u011fil, ama bu gelecekteki varolu\u015fun \u015fimdiden haz\u0131rlanm\u0131\u015f oldu\u011fu anlam\u0131na gelir. \u015eimdi ve gelecekteki geli\u015fme basamaklar\u0131 aras\u0131ndaki ilgi, gelece\u011fin ger\u00e7ekte \u015fimdiki varoldu\u011fu s\u00f6ylenerek betimlenebilir. Bu, e\u011fer \u015firndiki basamak varsa, gelecekteki basama\u011f\u0131n zorunlu olarak varolaca\u011f\u0131 anlam\u0131na m\u0131 gelir? Ku\u015fkusuz ki de\u011fil. <\/p>\n

E\u011fer biz, a\u011fac\u0131n \u00e7ekirdekte gizilg\u00fc\u00e7 olarak varoldu\u011funu s\u00f6ylersek, bu, her \u00e7ekirdekten bir a\u011fa\u00e7 geli\u015fmesi gerekti\u011fi anlam\u0131na gelmez. Bir gizilg\u00fcc\u00fcn ger\u00e7ekle\u015fmesi belli baz\u0131 ko\u015fullar\u0131n varl\u0131\u011f\u0131na dayan\u0131r. \u00c7ekirdek \u00f6rne\u011finde bu ko\u015fullar, uygun toprak, su ve g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131d\u0131r. Ger\u00e7ekte gizilg\u00fc\u00e7 kavram\u0131n\u0131n, ger\u00e7ekle\u015fmesi i\u00e7in gereken ko\u015fullarla \u00f6zg\u00fcl ba\u011flant\u0131s\u0131 d\u0131\u015f\u0131nda hi\u00e7bir anlam\u0131 yoktur. A\u011fac\u0131n \u00e7ekirdekte gizilg\u00fc\u00e7 olarak varoldu\u011fu t\u00fcmcesi, geli\u015fmek i\u00e7in zorunlu \u00f6zg\u00fcl ko\u015fullar i\u00e7ine yerle\u015ftirilmesi sa\u011fland\u0131\u011f\u0131 takdirde \u00e7ekirdekten bir a\u011fac\u0131n \u00e7\u0131kaca\u011f\u0131 anlam\u0131na gelecek \u015fekilde belirtilmelidir. E\u011fer s\u00f6z konusu uygun ko\u015fullar sa\u011flanamam\u0131\u015fsa, \u00f6rne\u011fin e\u011fer toprak \u00e7ok nemli, bu y\u00fczden de \u00e7ekirde\u011fin geli\u015fmesine uymayan bir topraksa, bir a\u011fa\u00e7 haline gelemeyecek ve \u00e7\u00fcr\u00fcyecektir. E\u011fer bir hayvan yiyeceksiz b\u0131rak\u0131l\u0131rsa, geli\u015fmek i\u00e7in sahip oldu\u011fu gizilg\u00fc\u00e7leri ger\u00e7ekle\u015ftiremeyecek sonunda \u00f6lecektir. \u00d6yleyse, \u00e7ekirdek ya da hayvan\u0131n herbirinden daha sonraki bir geli\u015fme basama\u011fmda belli sonu\u00e7lann \u00e7\u0131kt\u0131\u011f\u0131 iki t\u00fcr gizilg\u00fc\u00e7leri bulundu\u011fu s\u00f6ylenebilir. Birisi, e\u011fer uygun ko\u015fullar sa\u011flanm\u0131\u015fsa ger\u00e7ekle\u015fen birinci gizilg\u00fc\u00e7; ikincisi ise, e\u011fer ko\u015fullar varolu\u015fsal gereksinmeler ile kar\u015f\u0131t ise ger\u00e7ekle\u015fen ikinci gizilg\u00fc\u00e7t\u00fcr.<\/p>\n

Hem birinci hem de ikinci gizilg\u00fc\u00e7ler bir canimin do\u011fas\u0131n\u0131n par\u00e7alar\u0131d\u0131r. ikinci gizilg\u00fc\u00e7ler, kendilerini birinci gizilg\u00fc\u00e7lerin ortaya \u00e7\u0131kmalar\u0131na neden olan ayn\u0131 zorunlulukla ve a\u00e7\u0131k\u00e7a g\u00f6sterirler. \u00abBirinci\u00bb ve \u00abikinci\u00bb terimleri, \u00abbirinci\u00bb diye adland\u0131r\u0131lan gizilg\u00fcc\u00fcn geli\u015fmesinin normal ko\u015fullar alt\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131; \u00abikinci\u00bb diye adland\u0131r\u0131lan gizilg\u00fcc\u00fcn ise, anormal, hastal\u0131kl\u0131 ko\u015fullarda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in kullan\u0131lm\u0131\u015flard\u0131r. Y\u0131k\u0131c\u0131l\u0131\u011f\u0131n insandaki bir ikinci gizilg\u00fc\u00e7 oldu\u011fu ve kendisini yaln\u0131zca insan birinci gizilg\u00fc\u00e7lerin ger\u00e7ekle\u015ftirmede ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frad\u0131\u011f\u0131 zaman ortaya koydu\u011fu varsay\u0131m\u0131m\u0131z e\u011fer do\u011fru ise, insanc\u0131 eti\u011fe kar\u015f\u0131 \u00e7\u0131k\u0131\u015flardan ancak birini yan\u0131tlam\u0131\u015f bulunuyoruz. \u0130nsan\u0131n zorunlu olarak k\u00f6t\u00fc olmad\u0131\u011f\u0131n\u0131 ama b\u00fcy\u00fcme ve geli\u015fmesi i\u00e7in uygun ko\u015fullar sa\u011flanmazsa k\u00f6t\u00fcle\u015fti\u011fini g\u00f6stermi\u015ftik. K\u00f6t\u00fcn\u00fcn kendine \u00f6zg\u00fc ba\u011f\u0131ms\u0131z bir varolu\u015fu yoktur. K\u00f6t\u00fc, iyinin eksikli\u011fi, ya\u015fam\u0131 ger\u00e7ekle\u015ftirmekteki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n sonucudur.<\/p>\n

Bununla birlikte insanc\u0131 eti\u011fe bir ba\u015fka kar\u015f\u0131-\u00e7\u0131k\u0131\u015fla da u\u011fra\u015fmak zorunday\u0131z. Bu kar\u015f\u0131 \u00e7\u0131k\u0131\u015f, iyinin geli\u015fmesi i\u00e7in uygun ko\u015fullar\u0131n, \u00f6d\u00fclleri ve cezaland\u0131rmay\u0131 kapsamas\u0131 gerekti\u011fini; \u00c7\u00fcnk\u00fc, insan\u0131n i\u00e7inde, kendi g\u00fc\u00e7lerini geli\u015ftirmek i\u00e7in hi\u00e7bir \u00f6zendirici bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Bundan sonraki sayfalarda normal bireyin kendi i\u00e7inde geli\u015fme, b\u00fcy\u00fcme ve \u00fcretici olma e\u011filimine sahip bulundu\u011funu ve bu e\u011filimin felce u\u011framas\u0131n\u0131n kendi basma bir ansal hastal\u0131k belirtisi oldu\u011funu g\u00f6sterme giri\u015fiminde bulunaca\u011f\u0131m. Ansal sa\u011fl\u0131k, fiziksel sa\u011fl\u0131k gibi bireyin kendisine do\u011fru d\u0131\u015far\u0131dan zorlanmas\u0131 gereken bir erek olmay\u0131p, isteklendiricisi bireyin i\u00e7inde bulunan ve bast\u0131r\u0131lmas\u0131 bireye kar\u015f\u0131 \u00e7al\u0131\u015fan kuvvetli \u00e7evresel g\u00fc\u00e7leri gerektiren bir erektir.\u201d<\/p>\n

\u0130nsan\u0131n b\u00fcy\u00fcme ve b\u00fct\u00fcnle\u015fme i\u00e7in yarad\u0131l\u0131\u015ftan bir d\u00fcrt\u00fcye sahip oldu\u011fu varsay\u0131m\u0131 insan\u0131n \u00f6znel bir arma\u011fan olarak elinde bulundurdu\u011fu ve onu yetkinle\u015fmeye iten soyut bir d\u00fcrt\u00fcy\u00fc g\u00f6stermez. O, insan do\u011fas\u0131ndan; eylemde bulunma g\u00fcc\u00fc, bu g\u00fcc\u00fc kullanma gereksinmesini yarat\u0131r; bu g\u00fcc\u00fc kullanmadaki ba\u015far\u0131s\u0131zl\u0131k, i\u015flevsizlik ve mutsuzlukla sonu\u00e7lan\u0131r ilkesinden \u00e7\u0131kar. Bu ilkenin ge\u00e7erlili\u011fi, insamn fizyolojik i\u015flevleri ile ilgi i\u00e7ersinde kolayca g\u00f6r\u00fclebilir. \u0130nsanda y\u00fcr\u00fcme ve devinme (hareket) g\u00fcc\u00fc vard\u0131r. E\u011fer, onun bu g\u00fcc\u00fc en-gellencek olsayd\u0131 bunun sonucunda \u00f6nemli fiziksel hastal\u0131klar, ya da rahats\u0131zl\u0131klar ortaya \u00e7\u0131kacakt\u0131. Kad\u0131nlarda \u00e7ocuk do\u011furma ve onlar\u0131 emzirme g\u00fcc\u00fc vard\u0131r. E\u011fer bu g\u00fc\u00e7 kullan\u0131lmadan kal\u0131rsa yani bir kad\u0131n anne olmazsa, \u00e7ocuk do\u011furma ve sevme g\u00fcc\u00fcn\u00fc harcayamazsa ancak g\u00fc\u00e7lerinin ya\u015fam\u0131n ba\u015fka alanlar\u0131nda artm\u0131\u015f bir \u015fekilde gen\u00e7ekle\u015ftirilmesiyle giderilebilecek bir k\u0131r\u0131kl\u0131k duyar. <\/p>\n

Freud, cinsel g\u00fcc\u00fcn engellenmesinin nevrotik bozukluklar\u0131n nedeni olabilece\u011fini kabul ederek, ac\u0131 nedeni olan bir ba\u015fka harcama eksikli\u011fine, cinsel g\u00fcc\u00fc harcama eksikli\u011fine dikkati \u00e7ekmi\u015ftir. Cinsel doyumun \u00f6nemini a\u015f\u0131r\u0131 bir \u015fekilde de\u011ferlendirmi\u015f olmas\u0131na kar\u015f\u0131n Freud’un kuram\u0131, insan\u0131n sahip olduklar\u0131n\u0131 kullanma ve harcama konusundaki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n hastal\u0131k ve mutsuzluk nedeni oldu\u011fu ger\u00e7e\u011finin pek derin bir simgesel anlat\u0131m\u0131d\u0131r. Bu ilkenin fiziksel g\u00fc\u00e7ler i\u00e7in oldu\u011fu kadar tinsel g\u00fc\u00e7ler i\u00e7in de ge\u00e7erli oldu\u011fu apa\u00e7\u0131kt\u0131r, insan, konu\u015fma ve d\u00fc\u015f\u00fcnme yetenekleri ile donat\u0131lm\u0131\u015ft\u0131r. E\u011fer bu g\u00fc\u00e7ler engellenmi\u015f olsalard\u0131, ki\u015fi a\u011f\u0131r bir \u015fekilde zarar g\u00f6rm\u00fc\u015f olacakt\u0131. \u0130nsan sevme g\u00fcc\u00fcne sahiptir ve e\u011fer, o bu g\u00fcc\u00fcn\u00fc kullanamazsa, sevme konusunda g\u00fc\u00e7s\u00fczse bu \u015fanss\u0131zl\u0131\u011f\u0131ndan ac\u0131 duysa da ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n nedeni olan ac\u0131dan her t\u00fcrden ussalla\u015ft\u0131rmalarla ya da k\u00fclt\u00fcrel kal\u0131plar\u0131 kullanarak ka\u00e7ma yollar\u0131n\u0131 deneyebilir.<\/p>\n

\u0130nsan\u0131n g\u00fc\u00e7lerini kullanmamas\u0131 mutsuzlukla sonu\u00e7lan\u0131r. Bu olay\u0131n nedeni, insansal varolu\u015fun a\u015f\u0131l ko\u015fulunda bulunabilir. \u0130nsan\u0131n varolu\u015fu, \u00f6nceki b\u00f6l\u00fcmde ele alm\u0131\u015f oldu\u011fum varolu\u015fsa ikiye b\u00f6l\u00fcnm\u00fc\u015fl\u00fcklerle belirlenir. Onun kendisini d\u00fcnya ve ayn\u0131 zamanda kendi kendisiyle bir hissetmekten, hem ba\u015fkalar\u0131 ile ba\u011flant\u0131l\u0131 olup hem de e\u015fsiz bir varl\u0131k olarak kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc korumaktan; bunu da g\u00fc\u00e7lerini \u00fcretici bir \u015fekilde kullanarak sa\u011flamaktan ba\u015fka \u00e7\u0131kar yolu yoktur. \u0130nsan, e\u011fer bunu yapamazsa, i\u00e7sel uyum ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc kurmay\u0131 ba\u015faramaz. O, b\u00f6l\u00fcn\u00fcp par\u00e7alanm\u0131\u015f, ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n zorunlu sonu\u00e7lar\u0131 olan g\u00fc\u00e7s\u00fczl\u00fck duygusundan, can s\u0131k\u0131nt\u0131s\u0131 ve yetersizlikten, kendi kendisinden ka\u00e7maya zorlanm\u0131\u015ft\u0131r. Canl\u0131 olan insan, ya\u015famay\u0131 istememezlik edemez. Ya\u015fama ediminde ba\u015far\u0131l\u0131 olmas\u0131 i\u00e7in de biricik yol, g\u00fc\u00e7lerini, sahip oldu\u011fu \u015feyleri kullanmas\u0131d\u0131r. Ki\u015finin \u00fcretici ve b\u00fct\u00fcnle\u015fmi\u015f bir ya\u015fam s\u00fcrmedeki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n sonucunu, nevrozdan daha a\u00e7\u0131k bir \u015fekilde g\u00f6steren belki de hi\u00e7bir olay yoktur. Her nevroz insan\u0131n do\u011fas\u0131ndan gelen g\u00fc\u00e7lerle bu g\u00fc\u00e7lerin geli\u015fmesini engelleyen g\u00fc\u00e7ler aras\u0131ndaki bir \u00e7at\u0131\u015fman\u0131n sonucudur. Fiziksel hastal\u0131klar\u0131n belirtileri gibi, nevrotik belirtiler de ki\u015fili\u011fin sa\u011fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcn\u00fcn kendisini ortaya koymas\u0131na kar\u015f\u0131 y\u00f6neltilmi\u015f sakatlay\u0131c\u0131 etkilere kar\u015f\u0131 verdi\u011fi sava\u015f\u0131n anlat\u0131m\u0131d\u0131r.<\/p>\n

Ama, b\u00fct\u00fcnle\u015fme ve \u00fcreticilik eksikli\u011fi her zaman nevroza yo-la\u00e7maz. Zaten e\u011fer durum b\u00f6yle olsayd\u0131, insanlar\u0131n \u00e7o\u011funu nevrotik olarak g\u00f6rmek zorumla kal\u0131rd\u0131k. \u00d6yleyse, bizi nevrotik sonuca g\u00f6t\u00fcren \u00f6zg\u00fcl ko\u015fullar nelerdir? Yaln\u0131z k\u0131saca s\u00f6z\u00fcn\u00fc edebilece\u011fim baz\u0131 ko\u015fullar vard\u0131r. \u00d6rne\u011fin bir \u00e7ocuk \u00f6tekilerden \u00e7ok fazla k\u0131r\u0131lm\u0131\u015f oldu\u011fu i\u00e7in kayg\u0131s\u0131 ve temel insansal istekleri \u00f6teki \u00e7ocuklar\u0131n-kinden daha keskin ve katlan\u0131lmaz olabilir; ya da \u00e7ocuk, ortalama bireyinkinden daha b\u00fcy\u00fck bir \u00f6zg\u00fcrl\u00fck ve \u00f6zg\u00fcnl\u00fck duygusu geli\u015ftirmi\u015ftir ve bu y\u00fczden yenilgiyi \u00e7ok zor kabul etmektedir. Ama nevroza neden olan \u00f6teki ko\u015fullar\u0131 birer birer saymak yerine, soruyu tersine \u00e7evirmeyi ve pek \u00e7ok insan\u0131n \u00fcretici ve b\u00fct\u00fcnle\u015fmi\u015f bir ya\u015fam s\u00fcrmede ba\u015far\u0131s\u0131z olmalar\u0131na kar\u015f\u0131n, nevrotik olmamalar\u0131 olgusundan sorumlu olan ko\u015fullar\u0131n neler olduklar\u0131n\u0131 sormay\u0131 ye\u011fleyece\u011fim. Bu noktada iki kavram\u0131 birbirinden ay\u0131rmak yararl\u0131 olacak gibi g\u00f6r\u00fcn\u00fcyor: <\/p>\n

Bu kavramlar, eksiklik ve nevroz kavramlar\u0131d\u0131r. E\u011fer ki\u015fi olgunlu\u011fa, kendili\u011findenli\u011fe ve ger\u00e7ek bir \u00f6z deneyimine eri\u015fmekte ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frarsa, \u00f6zg\u00fcrl\u00fck ve kendili\u011findenli\u011fin her insan taraf\u0131ndan eri\u015filmesi gereken nesnel ama\u00e7lar olduklar\u0131n\u0131 \u00f6ne s\u00fcrmemiz ko\u015fuluyla, b\u00f6yle birinin \u00e7ok \u00f6nemli bir eksikli\u011fi bulundu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. E\u011fer b\u00f6yle bir amaca herhangi bir toplumun \u00fcyelerinin \u00e7o\u011funlu\u011fu taraf\u0131ndan eri\u015filememi\u015fse burada toplumsal bak\u0131mdan kal\u0131pla\u015fm\u0131\u015f bir eksiklik olay\u0131 s\u00f6z konusudur. Birey bu eksikli\u011fi pek \u00e7oklar\u0131yla payla\u015fmaktad\u0131r ve bunun bir eksiklik oldu\u011funu bilincinde de\u011fildir. Bu y\u00fczden, g\u00fcvenli\u011fi sanki o ba\u015fkalar\u0131ndan de\u011fi\u015fikmi\u015f, kimsesiz biriymi\u015f t\u00fcr\u00fcnden bir ya\u015fant\u0131yla tehdit edilmektedir. Onun tinsel zenginli\u011finden ve ger\u00e7ek mutluluk duygusundan yitirmi\u015f olabilece\u011fi \u015fey, insanl\u0131\u011f\u0131n geri kalan b\u00f6l\u00fcm\u00fc ile -onlan bildi\u011fi kadar\u0131yla- uyum i\u00e7inde bulundu\u011funu duymas\u0131ndan do\u011fan g\u00fcvenlikle kar\u015f\u0131lan\u0131r. Zaten onun bu \u00f6nemli eksikli\u011fi, k\u00fclt\u00fcr\u00fc taraf\u0131ndan bir erdem d\u00fczeyine y\u00fckseltilmi\u015f ve bu nedenle ona artan bir ba\u015far\u0131 duygusu vermi\u015f olabilir.<\/p>\n

Bunun bir \u00f6rne\u011fi, Kalvin’in \u00f6\u011fretisinin insanlarda yaratm\u0131\u015f oldu\u011fu su\u00e7luluk ve kayg\u0131 duygusudur. Kendi \u00f6zg\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc ve de\u011fersizli\u011fi duygusuyla ezilmi\u015f, hi\u00e7 durmaks\u0131z\u0131n kurtuldu\u011funu mu yoksa \u00f6ncesiz-sonras\u0131z bir cezaya m\u0131 yarg\u0131lanm\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnen, ger\u00e7ek bir sevin\u00e7 duyma yetene\u011fine sahip olmayan ve kendisini hizmet etmek zorunda oldu\u011fu bir makinenin bir di\u015flisi haline d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olan birinin ger\u00e7ekte \u00e7ok b\u00fcy\u00fck bir eksikli\u011fi oldu\u011fu s\u00f6ylenebilir. Ama bu \u00f6nemli eksiklik, k\u00fclt\u00fcrel bak\u0131mdan kal\u0131pla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Ona \u00f6zellikle de\u011ferli bir \u015feymi\u015f gibi bak\u0131lm\u0131\u015f; b\u00f6ylece birey, nevrozdan korunmu\u015ftur. E\u011fer o, bu eksikli\u011fin kendisine ye\u011fin bir yetersizlik ve yahtlanma duygusu verece\u011fi bir ba\u015fka k\u00fclt\u00fcr i\u00e7inde ya\u015f\u0131yor olsayd\u0131, nevrozlu biri olup \u00e7\u0131kard\u0131. Spinoza, toplumsal bak\u0131mdan kal\u0131pla\u015fm\u0131\u015f eksiklik sorununu \u00e7ok a\u00e7\u0131k bir \u015fekilde dile getirmi\u015ftir. O bu konuda \u015funlar\u0131 s\u00f6ylemektedir: \u00abPek \u00e7ok insan, b\u00fcy\u00fck bir tutarl\u0131l\u0131kla bir ve ayn\u0131 etkiye yakalanm\u0131\u015ft\u0131r. Bu ki\u015filerin t\u00fcm duygulan, varolmasa bile onlar\u0131n varoldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri bir obje taraf\u0131ndan \u00e7ok b\u00fcy\u00fck bir kuvvetle etkilenmi\u015ftir. E\u011fer bu durum, ki\u015fi uyan\u0131kken olursa onun \u00e7\u0131lg\u0131n oldu\u011funa inan\u0131l\u0131r… <\/p>\n

Ama e\u011fer a\u00e7g\u00f6zl\u00fc biri yaln\u0131zca para ve m\u00fclklerini; tutuklu biri, yaln\u0131zca \u00fcn kazanmay\u0131 d\u00fc\u015f\u00fcn\u00fcrse, onlar\u0131n \u00e7\u0131lg\u0131n olduklar\u0131 de\u011fil de rahats\u0131z edici birileri olduklar\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Bu gibiler genellikle k\u00fc\u00e7\u00fck g\u00f6r\u00fcl\u00fcr. Ama ger\u00e7ekte, a\u00e7g\u00f6zl\u00fcl\u00fck, tutkululuk ve benzeri gibi \u015feyler hernekadar genellikle birer \u00abhastal\u0131k\u00bb olarak d\u00fc\u015f\u00fcn\u00fclmezlerse de \u00e7\u0131lg\u0131nl\u0131k bi\u00e7imleridir.\u00bb Bu s\u00f6zc\u00fckler bir ka\u00e7 y\u00fczy\u0131l \u00f6nce yaz\u0131lm\u0131\u015flard\u0131. Bu eksiklik, k\u00fclt\u00fcrel y\u00f6nden, art\u0131k genellikle rahats\u0131z edici ya da k\u00fc\u00e7\u00fck g\u00f6r\u00fclen bir \u015fey olmayacak \u015fekilde kal\u0131pla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Ama, Spinoza’nm s\u00f6yledikleri h\u00e2l\u00e2 ge\u00e7erlidir. G\u00fcn\u00fcm\u00fczde bir robot gibi eylemde bulunan ve duyan bir kimse ile tan\u0131\u015fabiliriz. Onun ger\u00e7ekten kendisinin olan bir \u015feyi hi\u00e7 bir zaman ya\u015famad\u0131\u011f\u0131n\u0131 anlar\u0131z. O kendisini b\u00fct\u00fcn\u00fcyle, ‘olmas\u0131 istenen ki\u015fi’ olarak d\u00fc\u015f\u00fcn\u00fcr ve duyumsar. B\u00f6yle birinde kahkahan\u0131n yerini g\u00fcl\u00fcmseme; bildiri\u015fimsel konu\u015fman\u0131n yerini anlams\u0131z gevezelik, ger\u00e7ek \u00fcz\u00fcnt\u00fcn\u00fcn yerini ise donuk bir umutsuzluk alm\u0131\u015ft\u0131r. B\u00f6yle biri i\u00e7in iki yarg\u0131 verilebilir: <\/p>\n

Biri, onun tedavi edilemez gibi g\u00f6r\u00fcnen bir kendili\u011findenlik ve bireysellik eksikli\u011fi \u00e7ekti\u011fidir. Onun ayn\u0131 zamanda temelde ayn\u0131 durumda olan binlerce ba\u015fka insandan farkl\u0131 olmad\u0131\u011f\u0131 da s\u00f6ylenebilir. Bu eksiklik i\u00e7in sa\u011flanm\u0131\u015f olan k\u00fclt\u00fcrel kal\u0131p, bu gibilerin pek \u00e7o\u011funda bir nevrozun patlak vermesini \u00f6nler. Ama baz\u0131lar\u0131nda k\u00fclt\u00fcrel kal\u0131p i\u015flevini yerine getirmez ve eksiklik olduk\u00e7a ye\u011fin bir nevroz \u015feklinde ortaya \u00e7\u0131kar. Bu gibi durumlarda nevrozun apa\u00e7\u0131k bir \u015fekilde patlak vermesine k\u00fclt\u00fcrel kal\u0131b\u0131n engel olamamas\u0131 ya patolojik g\u00fc\u00e7lerin ye\u011finli\u011finin daha b\u00fcy\u00fck olmas\u0131n\u0131n ya da, k\u00fclt\u00fcrel kal\u0131p onlar\u0131n sessiz kalmalar\u0131m istedi\u011fi halde, sava\u015fmaya kalk\u0131\u015fan sa\u011fl\u0131kl\u0131 g\u00fc\u00e7lerin bir sonucudur.<\/p>\n

Sa\u011fl\u0131k i\u00e7in u\u011fra\u015f veren g\u00fc\u00e7lerin kuvvet ve direncini g\u00f6zlemlemek i\u00e7in psikanalitik terapiden (ruh\u00e7\u00f6z\u00fcmsel sa\u011falt\u0131m) daha iyi bir f\u0131rsat sa\u011flayan hi\u00e7 bir durum yoktur. Ku\u015fkusuz, psikanalist ki\u015finin kendisini ger\u00e7ekle\u015ftirmesine ve mutlulu\u011funa kar\u015f\u0131 i\u015f g\u00f6ren g\u00fc\u00e7lerin kuvvetiyle kar\u015f\u0131la\u015fmaktad\u0131r. Ama, o, \u00fcreticili\u011finin sakatlanmas\u0131na neden olan -\u00f6zellikle \u00e7ocukluktaki- bu ko\u015fullar\u0131n g\u00fcc\u00fcn\u00fc anlayabildi\u011fi zaman, hastalar\u0131n\u0131n \u00e7o\u011funun e\u011fer ruhsal sa\u011fl\u0131k ve mutlulu\u011fu ba\u015faracak bir itilim taraf\u0131ndan zorlanmam\u0131\u015f olsalard\u0131, \u00e7oktan beri bu sava\u015ftan vazge\u00e7mi\u015f olacaklar\u0131 olgusuyla etkilenmeden edemez. \u0130\u015fte bu temel i\u00e7tepi, nevrozun tedavisi i\u00e7in zorunlu olan ko\u015fuldur. Psikanaliz s\u00fcreci, ki\u015finin duygu ve d\u00fc\u015f\u00fcnlerinin ilgili olmayan b\u00f6l\u00fcmlerini \u00e7ok daha iyi kavramaktan olu\u015ftu\u011fu halde, bu t\u00fcrden bir d\u00fc\u015f\u00fcnsel kavray\u0131\u015f, ki\u015fiye i\u00e7ine hapsolmu\u015f oldu\u011fu \u00e7\u0131kmaz sokaklar\u0131 tan\u0131ma g\u00fcc\u00fc verir. Ve sorununu \u00e7\u00f6zme giri\u015fimlerinin ni\u00e7in ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011framaya yazg\u0131l\u0131 oldu\u011funu anlamas\u0131n\u0131 sa\u011flar. Ama psikanaliz insandaki ruhsal sa\u011fl\u0131k ve mutluluk i\u00e7in i\u015fg\u00f6rmeye ve etkili olmaya u\u011fra\u015fan g\u00fc\u00e7ler i\u00e7in yaln\u0131zca yolu temizleyip a\u00e7ar. Ger\u00e7ekte yaln\u0131z d\u00fc\u015f\u00fcnsel kavray\u0131\u015f yeterli de\u011fildir. Tedavi y\u00f6n\u00fcnden etkili olan kavray\u0131\u015f \u00f6yle bir deneyimsel kavray\u0131\u015ft\u0131r ki bu kavray\u0131\u015f i\u00e7inde insan\u0131n’kendisine ili\u015fkin bilgisi yaln\u0131zca d\u00fc\u015f\u00fcnsel de\u011fil, ama, ayn\u0131 zamanda duygusal bir nitelik de ta\u015f\u0131r. <\/p>\n

B\u00f6yle bir deneyimsel kavray\u0131\u015f, insan\u0131n sa\u011fl\u0131k ve mutluluk i\u00e7in do\u011fadan sahip oldu\u011fu bir itilime dayan\u0131r. Ruhsal sa\u011fl\u0131k ve nevroz sorunu, eti\u011fin sorunlar\u0131 ile ayr\u0131lmaz bir \u015fekilde ba\u011flant\u0131l\u0131d\u0131r. Her nevrozun bir ahlaksal sorunu temsil etti\u011fi s\u00f6ylenebilir. Ki\u015fili\u011fin t\u00fcm\u00fcn\u00fcn olgunlu\u011funu ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ger\u00e7ekle\u015ftirmedeki ba\u015far\u0131s\u0131zl\u0131k, insanc\u0131 etik a\u00e7\u0131s\u0131ndan ahlaksal bir ba\u015far\u0131s\u0131zl\u0131kt\u0131r. Daha \u00f6zg\u00fcl bir anlamda nevrozlar\u0131n \u00e7o\u011fu, ahlaksal sorunlar\u0131n dile getirili\u015fleri olup nevrotik belirtiler de \u00e7\u00f6z\u00fcmlenmemi\u015f ahlaksal \u00e7at\u0131\u015fk\u0131lar\u0131n sonucudur. \u00d6rne\u011fin, insan hi\u00e7bir organik neden olmad\u0131\u011f\u0131 halde, zaman zaman ba\u015fd\u00f6nmelerinden yak\u0131nabilir. Bu belirtiyi psikanaliste anlat\u0131rken geli\u015fig\u00fczel bir \u015fekilde, i\u015finde belli g\u00fc\u00e7l\u00fcklerle u\u011fra\u015fmakta oldu\u011funa de\u011finir. O, kendi kan\u0131lar\u0131na kar\u015f\u0131t olan baz\u0131 g\u00f6r\u00fc\u015fleri dile getirmek zorunda bulunan ba\u015far\u0131l\u0131 bir \u00f6\u011fretmendir. Ama, bir yandan ba\u015far\u0131l\u0131 olma sorununu \u00e7\u00f6zm\u00fc\u015f, \u00f6te yandan ahlaksal b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc korumu\u015f oldu\u011funa inanmaktad\u0131r. Dahas\u0131, bu kan\u0131s\u0131n\u0131n do\u011frulu\u011funu \u00e7ok say\u0131da karma\u015f\u0131k ussalla\u015ft\u0131rma arac\u0131l\u0131\u011f\u0131yla kendi kendisine \u00abkan\u0131tlamaktad\u0131r\u00bb. O, ba\u015fd\u00f6nmelerinin bir ahlak sorunu ile ilgili olabilece\u011fini \u00f6ne s\u00fcren psikanalistin bu g\u00f6r\u00fc\u015f\u00fcnden rahats\u0131z olur. <\/p>\n

Ama daha sonraki \u00e7\u00f6z\u00fcmleme (analiz) kan\u0131s\u0131n\u0131n yanl\u0131\u015f oldu\u011funu g\u00f6sterir. Zaman zaman ge\u00e7irdi\u011fi ba\u015fd\u00f6nmele-ri, \u00f6z\u00fcn\u00fcn daha iyi olan yan\u0131n\u0131n, temeldeki ahlaksal ki\u015fili\u011finin, b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozmaya ve kendili\u011findenli\u011fini sakatlamaya \u00e7al\u0131\u015fan bir ya\u015fam kal\u0131b\u0131na kar\u015f\u0131 g\u00f6sterdi\u011fi tepkilerdir. Ki\u015fi y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131 yaln\u0131zca ba\u015fkalar\u0131na kar\u015f\u0131 g\u00f6sterse bile, ba\u015fkalar\u0131n\u0131nki kadar kendisindeki ya\u015fam ilkesini de bozmaktad\u0131r. Dinsel dilde bu ilke, insan\u0131n Tanr\u0131’n\u0131n imgesinden yarat\u0131lm\u0131\u015f oldu\u011fu ve bu nedenle insana kar\u015f\u0131 olan her sald\u0131r\u0131n\u0131n Tanr\u0131’ya kar\u015f\u0131 bir su\u00e7 oldu\u011fu \u015feklinde dile getirilmi\u015ftir. Laik dilde ba\u015fka insanlara yapt\u0131\u011f\u0131m\u0131z iyi ya da k\u00f6t\u00fc her\u015feyi, ayn\u0131 zamanda kendimize de yapt\u0131\u011f\u0131m\u0131z\u0131 s\u00f6yleyebiliriz. \u00abBa\u015fkalar\u0131n\u0131n sana yapmalar\u0131n\u0131 istemedi\u011fin bir \u015feyi sen de ba\u015fkalar\u0131na yap\u0131na,\u00bb \u00f6zdeyi\u015fi eti\u011fin en temel ilkelerinden biridir. Ama, ba\u015fkalar\u0131na ne yaparsan, onu ayn\u0131 zamanda kendine de yapars\u0131n t\u00fcmcesi de e\u015fit \u00f6l\u00e7\u00fcde hak verilebilir bir t\u00fcmcedir. Herhangi bir insanda ya\u015fama do\u011fru y\u00f6neltilmi\u015f g\u00fc\u00e7lere sald\u0131rmak zorunlu olarak bizim \u00fcst\u00fcm\u00fczde de yank\u0131lar yapar. <\/p>\n

Kendi geli\u015fmemiz, mutlulu\u011fumuz ve kuvvetimiz bu g\u00fc\u00e7ler i\u00e7in duydu\u011fumuz sayg\u0131 \u00fcst\u00fcnde te-mellenir. \u0130nsan, ba\u015fkalar\u0131n\u0131n bu g\u00fc\u00e7lerine sayg\u0131s\u0131zl\u0131k g\u00f6sterdi\u011fi zaman, kendisi de etkilenmeksizin kalamaz. Kendimizinkine oldu\u011fu kadar ba\u015fkalar\u0131n\u0131n ya\u015fam\u0131na da duydu\u011fumuz sayg\u0131, kendi ba\u015f\u0131na, ya\u015fam s\u00fcrecinin yard\u0131mc\u0131s\u0131 ve ruhsal sa\u011fl\u0131\u011f\u0131n bir ko\u015fuludur. Ba\u015fkalar\u0131na kar\u015f\u0131 duyulan y\u0131k\u0131c\u0131l\u0131k, bir bak\u0131ma, intihara ili\u015fkin i\u00e7tepilerle kar\u015f\u0131la\u015ft\u0131r\u0131labilecek patolojik bir olayd\u0131r. Ki\u015fi, y\u0131k\u0131c\u0131 i\u00e7tepilerini g\u00f6rmezlikten gelme ya da ussalla\u015ft\u0131rma konusunda ba\u015far\u0131l\u0131 olabilir; ama ya\u015fam\u0131n\u0131n ve t\u00fcm ya\u015fam\u0131n dayand\u0131\u011f\u0131 ilkeye \u00e7eli\u015fik olan edim-lerce etkilenmeksizin ve onlara tepki g\u00f6stermeksizin yapamaz. Y\u0131k\u0131c\u0131 bireyin kendi \u00f6z varl\u0131\u011f\u0131n\u0131 yoketmeye \u00e7al\u0131\u015fan y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131n ama\u00e7lar\u0131na eri\u015fmeyi ba\u015farm\u0131\u015f bile olsa, mutsuz oldu\u011funu g\u00f6r\u00fcyoruz. <\/p>\n

Bunun tersine, hi\u00e7bir sa\u011fl\u0131kl\u0131 insan, onur, sevgi ve yi\u011fitlik \u00f6rneklerini be\u011fenmekten ve onlar taraf\u0131ndan etkilenmekten kendini alam\u0131yor. \u00c7\u00fcnk\u00fc bunlar, onun kendi ya\u015fam\u0131n\u0131n da dayand\u0131\u011f\u0131 g\u00fc\u00e7lerdir.<\/p>\n

\u0130nsan \u0130yi mi Yoksa K\u00f6t\u00fc m\u00fc? | Kendini Savunan \u0130nsan – Erich Fromm<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130nsanc\u0131 eti\u011fin insan\u0131n iyiyi bilmeye ve do\u011fal gizilg\u00fc\u00e7leriyle usunun kuvvetlerine g\u00f6re eylemde bulunmaya g\u00fcc\u00fcn\u00fcn yetti\u011fine ili\u015fkin g\u00f6r\u00fc\u015f\u00fc, e\u011fer insan\u0131n yarad\u0131l\u0131\u015ftan do\u011fal olarak k\u00f6t\u00fc oldu\u011fu dogmas\u0131 do\u011fru olsayd\u0131, kabul edilemeyecek bir g\u00f6r\u00fc\u015f olacakt\u0131. \u0130nsanc\u0131 eti\u011fin kar\u015f\u0131s\u0131nda olanlara g\u00f6re, insan do\u011fas\u0131 \u00f6yle bir do\u011fad\u0131r ki korkuyla gemlenmedi\u011fi zaman, onu kendi t\u00fcrde\u015flerine d\u00fc\u015fman k\u0131lacak, onlar k\u0131skanacak ve tembel […]<\/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-6952","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\n\u0130nsan \u0130yi mi Yoksa K\u00f6t\u00fc m\u00fc? 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