{"id":7163,"date":"2018-09-11T17:53:25","date_gmt":"2018-09-11T14:53:25","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/09\/11\/psikanaliz-dine-karsi-bir-tehdit-mi-erich-fromm\/"},"modified":"2025-04-28T14:41:24","modified_gmt":"2025-04-28T11:41:24","slug":"psikanaliz-dine-karsi-bir-tehdit-mi-erich-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/09\/11\/psikanaliz-dine-karsi-bir-tehdit-mi-erich-fromm\/","title":{"rendered":"Psikanaliz Dine Kar\u015f\u0131 Bir Tehdit Mi? | Erich Fromm"},"content":{"rendered":"![\"\"](\"http:\/\/narteks.net\/wp-content\/uploads\/erich-fromm-150x150.jpg\")
Buraya kadar yaln\u0131zca yetkeci ve insanc\u0131 dinler aras\u0131nda ve \u201cuyma tedavisi\u201d ve \u201cruhun iyile\u015fmesi\u201d aras\u0131nda fark g\u00f6zetirsek bu sorunun yan\u0131t\u0131n\u0131 verebilece\u011fimizi g\u00f6stermeye \u00e7al\u0131\u015ft\u0131m. Ama dinin farkl\u0131 y\u00fczlerini incelemeyi ihmal ettim; bu farkl\u0131 y\u00fczler aras\u0131nda ayr\u0131m yapmak hangilerinin psikanaliz ve modern k\u00fclt\u00fcr\u00fcn di\u011fer \u00f6\u011feleri taraf\u0131ndan tehdit edildi\u011fini, hangilerininse tehdit edilmedi\u011fini belirlemek a\u00e7\u0131s\u0131ndan gerekli. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na dayanarak dinin deneysel, bilimsel-b\u00fcy\u00fcl\u00fc y\u00f6n\u00fcn\u00fc, ayinsel ve anlamsal incelemek istiyorum.<\/p>\n
Deneysel y\u00f6nle dinsel duygu ve kendini adamay\u0131 kastediyorum. Hayat\u0131n en y\u00fcce amac\u0131n\u0131n insan ruhu i\u00e7in duyulan kayg\u0131yla insan\u0131n sevme ve d\u00fc\u015f\u00fcnme yetilerinin ortaya \u00e7\u0131kar\u0131lmas\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesi, t\u00fcm b\u00fcy\u00fck Do\u011fu ve Bat\u0131 dinlerinin kurucular\u0131n\u0131n \u00f6\u011fretilerince payla\u015f\u0131l\u0131r. Bu amaca kar\u015f\u0131 bir tehdit olu\u015fturmaktan uzak olan psikanaliz, tam tersine bu amac\u0131n ger\u00e7ekle\u015ftirilmesine \u00e7ok b\u00fcy\u00fck katk\u0131da bulunur. Dinin bu y\u00f6n\u00fc herhangi ba\u015fka bir bilim taraf\u0131ndan da tehdit edilemez. Do\u011fabilimlerince yap\u0131lan herhangi bir ke\u015ffin dinsel duyguya kar\u015f\u0131 bir tehdit olu\u015fturabilece\u011fi hayal bile edilemez. Tam tersine ya\u015fad\u0131\u011f\u0131m\u0131z evrenin do\u011fas\u0131 \u00fczerine artan bir fark\u0131ndal\u0131k, yaln\u0131zca insan\u0131n kendine daha \u00e7ok g\u00fcvenmesine ve daha al\u00e7akg\u00f6n\u00fcll\u00fc olmas\u0131na yard\u0131mc\u0131 olabilir. Sosyal bilimlere gelince, bunlar\u0131n insan do\u011fas\u0131 ve insan varolu\u015funu belirleyen yasalarla ilgili artan kavray\u0131\u015f\u0131, dinsel tutumu tehdit etmekten \u00e7ok onun geli\u015fimine katk\u0131da bulunur.<\/p>\n
Dinsel tutuma kar\u015f\u0131 tehdit bilimden de\u011fil, g\u00fcnl\u00fck hayattaki al\u0131\u015fkanl\u0131klardan gelir. Burada insan, hayat\u0131n y\u00fcce amac\u0131n\u0131 kendi i\u00e7inde aramaktan vazge\u00e7er ve kendini kendi elleriyle kurdu\u011fu ekonomik makineye hizmet eden bir ma\u015faya d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. \u0130nsan, kendi mutlulu\u011fundan ve ruhunun olgunla\u015fmas\u0131ndan daha \u00e7ok verimlilikle ve ba\u015far\u0131yla ilgilenir. Daha kesin bir deyi\u015fle, dinsel tutumu en \u00e7ok tehlikeye atan y\u00f6nelim, benim \u201cpazarlama y\u00f6nelimi\u201d olarak tan\u0131mlad\u0131\u011f\u0131m \u015feydir.[42]<\/p>\n
Pazarlama y\u00f6nelimi, yaln\u0131zca modern \u00e7a\u011fda bir ki\u015filik modeli olarak bask\u0131n bir rol edinmi\u015ftir. T\u00fcm u\u011fra\u015flar, meslekler, stat\u00fcler ki\u015filik pazar\u0131nda sergilenir. \u0130\u015f\u00e7i, i\u015fveren ve serbest \u00e7al\u0131\u015fan, bunlar\u0131n her biri, materyalist ba\u015far\u0131y\u0131 kendi hizmetlerinden yararlanacak olan ba\u015fkalar\u0131nca ki\u015filiklerinin onaylanmas\u0131na ba\u011flar.<\/p>\n
Burada da t\u0131pk\u0131 sermaye piyasas\u0131nda oldu\u011fu gibi kullan\u0131m de\u011feri, de\u011fi\u015f toku\u015f de\u011ferini belirlemek i\u00e7in yeterli de\u011fildir. Piyasa de\u011ferinin belirlenmesinde \u201cki\u015filik \u00f6\u011fesi\u201d becerilere g\u00f6re \u00f6nceli\u011fi al\u0131r ve \u00e7o\u011funlukla da karar\u0131 etkileyici rol\u00fc oynar. En \u00e7ekici ki\u015fili\u011fin bile tam bir beceri yoksunlu\u011funu telafi edemeyece\u011fi do\u011frudur -elbette bizim ekonomik d\u00fczenimiz b\u00f6yle bir temel \u00fczerinden i\u015flemez- ama beceri ve b\u00fct\u00fcnl\u00fck tek ba\u015f\u0131na \u00e7ok seyrek olarak ba\u015far\u0131ya g\u00f6t\u00fcr\u00fcr. Ba\u015far\u0131 form\u00fclleri \u201ckendini satmak\u201d, \u201cki\u015fili\u011fini be\u011fendirmek\u201d, \u201cm\u00fckemmellik\u201d, \u201cne\u015felilik\u201d, \u201ckavgac\u0131l\u0131k\u201d gibi terimlerle ifade ediliyor ve benzeri etiketler \u00f6d\u00fcl kazanan ki\u015filik paketinin \u00fczerine yap\u0131\u015ft\u0131r\u0131l\u0131yor. Aile \u00e7evresi, kul\u00fcpler, ili\u015fkiler, n\u00fcfuz gibi ba\u015fka soyut \u015feyler de arananlar\u0131n ba\u015f\u0131nda geliyor ve sunulan ticari mal\u0131n birer par\u00e7as\u0131 olarak bunlar\u0131n da kurnazca tan\u0131t\u0131m\u0131 yap\u0131l\u0131yor. Bir dinin \u00fcyesi olmak ve gereklerini yerine getirmek de genellikle ba\u015far\u0131n\u0131n ko\u015fullar\u0131ndan biri olarak g\u00f6r\u00fcl\u00fcyor. Her mesle\u011fin, her alan\u0131n kendi ba\u015far\u0131l\u0131 ki\u015filik tipi vard\u0131r. Bir sat\u0131c\u0131n\u0131n, bankac\u0131n\u0131n, ustan\u0131n ve \u015fef garsonun her biri farkl\u0131 \u015fekilde ve farkl\u0131 \u00f6l\u00e7\u00fcde belli gereksinimleri kar\u015f\u0131lamak zorundad\u0131r, ama her birinin rol\u00fc saptanabilir, her biri temel ko\u015fulu sa\u011flamak zorundad\u0131r: Talep almak zorundad\u0131r.<\/p>\n
\u0130nsan\u0131n kendine kar\u015f\u0131 tutumu ka\u00e7\u0131n\u0131lmaz olarak bu \u00f6l\u00e7\u00fctlerce belirlenir. \u0130nsan\u0131n \u00f6zsayg\u0131 duygusu, esas olarak kendi yeteneklerinin ve bunlar\u0131n belli bir toplum i\u00e7indeki kullan\u0131m amac\u0131n\u0131n de\u011ferine dayanmaz. Bu duygu, ki\u015finin pazardaki sat\u0131labilirli\u011fine ve ba\u015fkalar\u0131n\u0131n onun \u201c\u00e7ekicili\u011fi\u201d hakk\u0131ndaki g\u00f6r\u00fc\u015flerine dayan\u0131r. Ki\u015fi kendini ba\u015fkalar\u0131n\u0131 etkilemek i\u00e7in \u00e7ok g\u00fczel ve \u00e7ok pahal\u0131 bir bi\u00e7imde tasarlanm\u0131\u015f bir meta olarak g\u00f6r\u00fcr. Bi\u00e7ilen fiyat ne kadar y\u00fcksek olursa ki\u015finin de\u011feri de o kadar onaylan\u0131r. Bir meta olarak insan umutla kendi markas\u0131n\u0131 sergiler, tezg\u00e2htaki \u00e7e\u015fitler i\u00e7inde g\u00f6ze \u00e7arpan olmak ve en pahal\u0131 fiyat etiketine sahip olmak i\u00e7in \u00e7abalar, ne var ki ba\u015fkalar\u0131 kap\u0131\u015f\u0131l\u0131rken kendi es ge\u00e7ilirse baya\u011f\u0131l\u0131\u011f\u0131n\u0131 ve de\u011fersizli\u011fini kabullenir. Hem insana \u00f6zg\u00fc nitelikler hem de i\u015fe yararl\u0131k a\u00e7\u0131s\u0131ndan kendine ne kadar y\u00fcksek fiyat bi\u00e7ilirse bi\u00e7ilsin ki\u015fi talihsizli\u011finden dolay\u0131 modas\u0131 ge\u00e7mi\u015f olma lanetine katlanmak zorunda da kalabilir.<\/p>\n
\u00c7ocuklu\u011fundan ba\u015flayarak insan moda olmay\u0131, talep edilmeyi ve kendini ki\u015filik pazar\u0131na uyarlama zorunlulu\u011funu \u00f6\u011frenir. Ama kendine \u00f6\u011fretilen erdemler -h\u0131rs, duyarl\u0131k, ba\u015fkalar\u0131n\u0131n istemlerine uyma yetene\u011fi- ba\u015far\u0131 \u00f6rnekleri olu\u015fturamayacak kadar genel niteliklerdir. \u0130nsan ba\u015far\u0131 \u00f6yk\u00fclerinin daha belirgin resimleri i\u00e7in pop\u00fcler romanlara, gazetelere, filmlere bakar ve pazardaki en \u015f\u0131k, en yeni modelleri bularak onlara \u00f6yk\u00fcn\u00fcr.<\/p>\n
Bu ko\u015fullar alt\u0131nda insan\u0131n kendi de\u011ferini kavray\u0131\u015f\u0131n\u0131n \u015fiddetli bir ac\u0131ya neden olmas\u0131 hemen hemen hi\u00e7 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. \u00d6zsayg\u0131 ko\u015fullar\u0131 insan\u0131n kendi denetimi d\u0131\u015f\u0131ndad\u0131r. \u0130nsan, onaylanmak i\u00e7in ba\u015fkalar\u0131na ba\u011f\u0131ml\u0131d\u0131r ve s\u00fcrekli onaylanma ihtiyac\u0131 i\u00e7indedir; acizlik ve g\u00fcvensizlik ka\u00e7\u0131n\u0131lmaz sonu\u00e7lard\u0131r. Pazarlama y\u00f6neliminde insan kendi kimli\u011fini kaybeder; kendine yabanc\u0131la\u015f\u0131r.<\/p>\n
En y\u00fcce de\u011fer ba\u015far\u0131ysa ve sevgi, do\u011fruluk, adalet, yumu\u015fak ba\u015fl\u0131l\u0131k, merhamet insan\u0131n bir i\u015fine yaram\u0131yorsa, insan bu idealleri \u00f6\u011fretir ama onlar i\u00e7in m\u00fccadele etmez. \u0130nsan sevgi Tanr\u0131s\u0131na tapt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebilir ama asl\u0131nda k\u00f6kleri pazarlama y\u00f6neliminde yatan sahici hedeflerinin bir \u00fclk\u00fcle\u015ftirilmesi olan bir puta tapar. Yaln\u0131zca din ve kilise gelene\u011finin hayatta kalmas\u0131yla ilgilenenler bu durumu kabullenebilir. \u0130nsan kilisenin liman\u0131na s\u0131\u011f\u0131n\u0131r, \u00e7\u00fcnk\u00fc i\u00e7indeki bo\u015fluk onu bir t\u00fcr s\u0131\u011f\u0131nak bulmaya zorlar. Ne var ki dini \u00f6\u011fretmek dindar olmak anlam\u0131na gelmez.<\/p>\n
Bununla birlikte dindar olsunlar ya da olmas\u0131nlar dinsel deneyimle ilgilenenler, kiliseleri kalabal\u0131klar i\u00e7inde ya da d\u00f6n\u00fc\u015f\u00fcm i\u00e7inde g\u00f6rmekten mutluluk duymayacakt\u0131r. Onlar bizim d\u00fcnyevi al\u0131\u015fkanl\u0131klar\u0131m\u0131z\u0131n en sert ele\u015ftirmenleri olacaklar ve dinsel tutuma kar\u015f\u0131 as\u0131l tehdidin psikanaliz ya da ba\u015fka bir bilim de\u011fil k\u00f6kleri d\u00fcnyevi k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn t\u00fcm\u00fcne yay\u0131lm\u0131\u015f olan insan\u0131n kendine yabanc\u0131la\u015fmas\u0131 ve kay\u0131ts\u0131zla\u015fmas\u0131 oldu\u011funu anlayacaklard\u0131r.
\nBuna kar\u015f\u0131n dinin ba\u015fka bir y\u00f6n\u00fcyle, bilimsel-b\u00fcy\u00fcl\u00fc y\u00f6n\u00fcyle ilgili bilimsel geli\u015fmenin etkisi t\u00fcm\u00fcyle farkl\u0131d\u0131r.<\/p>\n
\u0130nsan\u0131n ilk hayatta kalma \u00e7abalar\u0131, onun hem do\u011fan\u0131n g\u00fc\u00e7leri \u00fczerine kavray\u0131\u015f eksikli\u011fi hem de onlar\u0131 kullanmadaki g\u00f6reli acizli\u011fi taraf\u0131ndan k\u00f6steklenir. \u0130nsan do\u011fa \u00fczerine kuramlar geli\u015ftirir ve do\u011fayla ba\u015f etmek i\u00e7in belli al\u0131\u015fkanl\u0131klar edinir, bu al\u0131\u015fkanl\u0131klar da dininin bir par\u00e7as\u0131 haline gelir. Din bu y\u00f6n\u00fcyle do\u011fay\u0131 ba\u015far\u0131yla idare etmek i\u00e7in teknikler geli\u015ftirmek \u00fczere do\u011fay\u0131 anlama i\u015flevini bilimle payla\u015f\u0131r, bu nedenle dinin bu y\u00f6n\u00fcn\u00fc bilimsel- b\u00fcy\u00fcl\u00fc y\u00f6n olarak adland\u0131r\u0131yorum. \u0130nsan\u0131n do\u011fa bilgisi ve onu kontrol etme becerisi az geli\u015fmi\u015f oldu\u011fu s\u00fcrece dinin bu y\u00f6n\u00fc ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde insan d\u00fc\u015f\u00fcncesinin \u00e7ok \u00f6nemli bir par\u00e7as\u0131yd\u0131. \u0130nsan y\u0131ld\u0131zlar\u0131n hareketini, a\u011fa\u00e7lar\u0131n b\u00fcy\u00fcmesini, sellerin, g\u00f6k g\u00fcr\u00fclt\u00fclerinin, depremlerin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 merak etti\u011finde bu olaylar\u0131 kendi insana \u00f6zg\u00fc deneyimiyle kar\u015f\u0131la\u015ft\u0131rarak a\u00e7\u0131klayan varsay\u0131mlar \u00fcretebildi. \u0130nsan nas\u0131l kendi hayat\u0131ndaki olaylar \u00fczerindeki keyfi kontrolleri ve insan ili\u015fkilerinin etkilerini kabul ettiyse, bu t\u00fcr do\u011fa olaylar\u0131n\u0131n arkas\u0131nda da Tanr\u0131lar ve \u015feytanlar oldu\u011funu varsayd\u0131. \u0130nsan\u0131n tar\u0131mla ve meta \u00fcretimiyle ilgili olarak olu\u015fturmak zorunda oldu\u011fu \u00fcretici g\u00fc\u00e7ler hen\u00fcz geli\u015fmemi\u015f oldu\u011funda insan yard\u0131m i\u00e7in Tanr\u0131lara dua etmek zorundayd\u0131. \u0130nsan, ya\u011fmura ihtiyac\u0131 varsa ya\u011fmur i\u00e7in dua ediyordu. Daha iyi \u00fcr\u00fcnler istiyorsa bereket Tanr\u0131\u00e7alar\u0131na dua ediyordu. Sellerden ve depremlerden korkuyorsa bu olaylardan sorumlu oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc Tanr\u0131lara dua ediyordu. Asl\u0131nda din tarihine bakarak farkl\u0131 tarihsel d\u00f6nemlerde ula\u015f\u0131lan bilim ve teknik geli\u015fme d\u00fczeyini anlamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
\u0130nsan kendi ba\u015f\u0131na gerekti\u011fi gibi sa\u011flayamad\u0131\u011f\u0131 bu pratik ihtiya\u00e7lar\u0131 kar\u015f\u0131lamak i\u00e7in Tanr\u0131lara ba\u015fvurur; u\u011fruna dua etmedi\u011fi ihtiya\u00e7lar\u0131ysa zaten kendi kar\u015f\u0131layabilecek g\u00fc\u00e7tedir. \u0130nsan do\u011fay\u0131 daha \u00e7ok anlad\u0131k\u00e7a ve kontrol ettik\u00e7e dini do\u011fay\u0131 kontrol etmek i\u00e7in bilimsel bir a\u00e7\u0131klama ya da b\u00fcy\u00fcl\u00fc bir ara\u00e7 olarak daha az kullanma ihtiyac\u0131 duyacakt\u0131r. \u0130nsanl\u0131k t\u00fcm insanlar\u0131 doyurabilecek kadar \u00fcretebilseydi g\u00fcnl\u00fck ekmek i\u00e7in dua etmeye gerek kalmazd\u0131. \u0130nsan bunu ancak kendi \u00e7abalar\u0131yla ger\u00e7ekle\u015ftirebilir. Daha b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bilimsel ve teknik geli\u015fmeler sa\u011fland\u0131k\u00e7a, dini dinsel deneyime ili\u015fkin olarak de\u011fil de tarihsel ko\u015fullara ili\u015fkin olarak dinsel bir \u00f6devle y\u00fck\u00fcml\u00fc k\u0131lma ihtiyac\u0131 da azal\u0131r. Bat\u0131 dini bu bilimsel-b\u00fcy\u00fcl\u00fc y\u00f6n\u00fc kendi sisteminin i\u00e7kin bir par\u00e7as\u0131 haline getirerek kendini insan bilgisinin ilerici geli\u015fiminin tam kar\u015f\u0131t\u0131na koymu\u015ftur. Bu, Do\u011funun b\u00fcy\u00fck dinleri i\u00e7in ge\u00e7erli de\u011fildir. Do\u011fu dinlerinin daima dinin insan\u0131 ele alan par\u00e7as\u0131 ve do\u011faya a\u00e7\u0131klama getirmek isteyen y\u00f6nleri aras\u0131nda keskin bir ayr\u0131ma gitme e\u011filimi olmu\u015ftur. Bat\u0131da \u015fiddetli fikir dala\u015flar\u0131na ve i\u015fkencelere neden olan d\u00fcnya sonlu mudur sonsuz mudur ya da evren s\u0131n\u0131rs\u0131z m\u0131d\u0131r, de\u011fil midir gibi sorular, Hinduizm ve Budizm i\u00e7inde ince alay ve mizahla ele al\u0131nm\u0131\u015ft\u0131r. Buda, \u00f6\u011frencilerinin bu t\u00fcr sorular\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda tekrar tekrar \u015fu yan\u0131t\u0131 verir: \u201cBilmiyorum ve ilgilenmiyorum, \u00e7\u00fcnk\u00fc yan\u0131t ne olursa olsun beni ilgilendiren tek soruna bir faydas\u0131 yok: \u0130nsan\u0131n ac\u0131lar\u0131 nas\u0131l hafifletilir?\u201d Ayn\u0131 hava eski Hindu din kitaplar\u0131ndan birinde de g\u00fczel bir \u015fekilde dile getirilir:<\/p>\n
\u201cKim ger\u00e7ekten de biliyor ve kim burada a\u00e7\u0131klayabilir, o nas\u0131l do\u011fdu ve bu evren nas\u0131l olu\u015ftu? Tanr\u0131lar bu d\u00fcnyan\u0131n \u00fcretiminden daha sonra vard\u0131. \u00d6yleyse kim biliyor, d\u00fcnya ilk kez nas\u0131l v\u00fccut buldu? O, bu evrenin ilk kayna\u011f\u0131, t\u00fcm bunlara o mu bi\u00e7im verdi ya da vermedi? Kimin g\u00f6zleri cennetin en \u00fcst\u00fcnden d\u00fcnyay\u0131 denetliyor, o ger\u00e7ekten bunu biliyor ya da belki de bilmiyor.\u201d[43]<\/p>\n
Bilimsel d\u00fc\u015f\u00fcncenin ola\u011fan\u00fcst\u00fc geli\u015fimiyle birlikte sanayide ve tar\u0131mdaki ilerlemelerle dinin ve modern bilimin bilimsel iddialar\u0131 aras\u0131ndaki \u00e7at\u0131\u015fma ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde gittik\u00e7e sivrile\u015fti. Ayd\u0131nlanma \u00c7a\u011f\u0131’nda din kar\u015f\u0131t\u0131 savlar\u0131n bir\u00e7o\u011fu dinsel d\u00fc\u015f\u00fcnceye kar\u015f\u0131 de\u011fil, dinin bilimsel savlar\u0131n inanca dayand\u0131r\u0131lmas\u0131 iddias\u0131na kar\u015f\u0131 y\u00f6neltilmi\u015fti. Son y\u0131llarda hem din adamlar\u0131n\u0131n hem de baz\u0131 bilim adamlar\u0131n\u0131n dinsel g\u00f6r\u00fc\u015flerle do\u011fa bilimlerindeki en son geli\u015fmelerce \u00f6ne s\u00fcr\u00fclen g\u00f6r\u00fc\u015fler aras\u0131ndaki \u00e7at\u0131\u015fman\u0131n elli y\u0131l \u00f6ncesine g\u00f6re bile azald\u0131\u011f\u0131n\u0131 g\u00f6steren giri\u015fimleri olmu\u015ftur. Bu sav\u0131 desteklemek i\u00e7in pek \u00e7ok veri sunulmu\u015ftur. Ama bu tart\u0131\u015fmalar\u0131n temel sorunu \u0131skalad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. D\u00fcnyan\u0131n k\u00f6kenine dair Yahudi-H\u0131ristiyan g\u00f6r\u00fc\u015f\u00fcn herhangi bir bilimsel varsay\u0131m kadar savunulabilir oldu\u011fu s\u00f6ylense bile bu iddia dinsel de\u011fildir, dinin bilimsel y\u00f6n\u00fcyle ilgilidir. As\u0131l sorunun yan\u0131t\u0131 insan\u0131n ruh sa\u011fl\u0131\u011f\u0131d\u0131r; do\u011fa ve do\u011fan\u0131n olu\u015fumu \u00fczerine varsay\u0131mlar\u0131n t\u0131pk\u0131 Veda ve Buda’n\u0131n da zaman\u0131nda belirtti\u011fi gibi \u015fimdi de as\u0131l sorunla bir ilgisi yoktur.<\/p>\n
\u00d6nceki b\u00f6l\u00fcmlerdeki tart\u0131\u015fmalarda dinin ayinsel y\u00f6n\u00fcn\u00fc ihmal ettim oysa t\u00fcm dinlerde ayinler en \u00f6nemli \u00f6\u011felerdir. Psikanalistler ayinlere \u00f6zel bir \u00f6nem verir, \u00e7\u00fcnk\u00fc hasta g\u00f6zlemleri ayinlerin dinsel bi\u00e7imlerinin do\u011fas\u0131 \u00fczerine yeni kavray\u0131\u015flar vaat eder gibidir. Psikanalistler, baz\u0131 hastalar\u0131n \u00f6zel bir do\u011fas\u0131 olan ve dinsel d\u00fc\u015f\u00fcnce ve ibadetle bir ilgisi olmayan, ama gene de dinsel bi\u00e7imlere \u00e7ok yak\u0131ndan benzer gibi g\u00f6r\u00fcnen ayinler d\u00fczenledi\u011fini ke\u015ffetmi\u015flerdir. Psikanalitik inceleme d\u00fcrt\u00fcc\u00fc, ayinsel davran\u0131\u015f\u0131n hasta i\u00e7in g\u00f6zle g\u00f6r\u00fcl\u00fcr olmayan ve adeta bir ayin bi\u00e7imiyle g\u0131yaben ba\u015fa \u00e7\u0131kt\u0131\u011f\u0131 \u015fiddetli arzular\u0131n bir sonucu oldu\u011funu ortaya serebilir. Kendine \u00f6zg\u00fc y\u0131kanma d\u00fcrt\u00fcs\u00fc durumunda ki\u015fi y\u0131kanma ayininin g\u00fc\u00e7l\u00fc bir su\u00e7luluk duygusundan kurtulma \u00e7abas\u0131 oldu\u011funu ke\u015ffeder. Bu su\u00e7luluk duygusu hastan\u0131n ger\u00e7ekte yapt\u0131\u011f\u0131 bir \u015feyden de\u011fil, bilincinde olmad\u0131\u011f\u0131 y\u0131k\u0131c\u0131 d\u00fcrt\u00fclerden kaynaklan\u0131r. Y\u0131kanma ayininde ki\u015fi hi\u00e7 durmadan bu y\u0131k\u0131c\u0131l\u0131\u011f\u0131 \u00f6d\u00fcnler ama bilin\u00e7sizce tasarlad\u0131\u011f\u0131 bu \u00f6d\u00fcnleme hi\u00e7bir zaman bilin\u00e7 d\u00fczeyine \u00e7\u0131kmaz. O, su\u00e7luluk duygusuyla ba\u015f edebilmek i\u00e7in bu y\u0131kanma ayinine gereksinim duyar. Bir kez ki\u015fi bu y\u0131k\u0131c\u0131 d\u00fcrt\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131n fark\u0131na vard\u0131 m\u0131 onunla do\u011frudan u\u011fra\u015fabilir ve y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131n kayna\u011f\u0131n\u0131 anlayarak sonunda onu en az\u0131ndan katlan\u0131labilir bir d\u00fczeye indirebilir. Zorlant\u0131l\u0131 ayinin belirsiz bir i\u015flevi vard\u0131r. Bu, hastay\u0131 dayan\u0131lmaz bir su\u00e7luluk duygusundan korur, ama ayn\u0131 zamanda da bu d\u00fcrt\u00fcleri sonsuzla\u015ft\u0131rmaya do\u011fru gider \u00e7\u00fcnk\u00fc onlarla yaln\u0131zca dolayl\u0131 olarak ilgilenir.<\/p>\n
Dikkatlerini dinsel ayinlere veren psikanalistlerin hastalar\u0131nda g\u00f6zlemledikleri ki\u015fiye \u00f6zel zorlant\u0131l\u0131 ayinlerle din i\u00e7inde g\u00f6r\u00fclen toplumsal olarak bi\u00e7imlenmi\u015f t\u00f6renler aras\u0131ndaki benzerlikten etkilenmeleri hi\u00e7 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Onlar, dinsel ayinlerin n\u00f6rotik d\u00fcrt\u00fclerle ayn\u0131 mekanizmay\u0131 izledi\u011fini umarlar. S\u00f6zgelimi Tanr\u0131 taraf\u0131ndan temsil edilen baba fig\u00fcr\u00fcne kar\u015f\u0131 duyulan y\u0131k\u0131c\u0131 nefret gibi bilin\u00e7alt\u0131na ait d\u00fcrt\u00fcler ararlar ve bunlar\u0131n ayin i\u00e7inde ya do\u011frudan a\u00e7\u0131\u011fa vurulmas\u0131 ya da savu\u015fturulmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcrler. Her ne kadar bu rotay\u0131 izleyen psikanalistlerin \u00f6zg\u00fcl a\u00e7\u0131klamalar\u0131 her zaman do\u011fru olmasa da onlar hi\u00e7 ku\u015fkusuz pek \u00e7ok dinsel ayinin do\u011fas\u0131 \u00fczerine \u00f6nemli ke\u015fifler yapm\u0131\u015flard\u0131r. Ama zihinleri hastal\u0131\u011fa ait g\u00f6r\u00fcng\u00fclerle me\u015fgul oldu\u011fu i\u00e7in ayinlerin ille de n\u00f6rotik d\u00fcrt\u00fclerde bulunan usd\u0131\u015f\u0131 bir do\u011faya sahip olmad\u0131\u011f\u0131n\u0131 \u00e7o\u011funlukla g\u00f6rememi\u015fledir. Onlar, usd\u0131\u015f\u0131 d\u00fcrt\u00fclerin bast\u0131r\u0131lmas\u0131na dayanan usd\u0131\u015f\u0131 ayinlerle t\u00fcm\u00fcyle farkl\u0131 bir do\u011faya sahip ussal ayinler aras\u0131nda bir fark g\u00f6zetmemi\u015flerdir.<\/p>\n
Kendimize bir y\u00f6n bulmak i\u00e7in sadece varl\u0131\u011f\u0131m\u0131za biraz anlam katan ve hemcinslerimizle payla\u015fabilece\u011fimiz bir sisteme ihtiya\u00e7 duymay\u0131z; ayn\u0131 zamanda ba\u015fkalar\u0131nca da payla\u015f\u0131lan eylemler ile egemen de\u011ferlere ba\u011fl\u0131l\u0131\u011f\u0131m\u0131z\u0131 g\u00f6sterme ihtiyac\u0131 da duyar\u0131z. Bir t\u00f6ren, genellikle, ortak de\u011ferlere k\u00f6k salm\u0131\u015f ortak sava\u015f\u0131mlar\u0131 yans\u0131tan ortakla\u015fa bir eylemdir.<\/p>\n
Ussal ayin, usd\u0131\u015f\u0131 ayinden her \u015feyden \u00f6nce i\u015flevsel olarak ayr\u0131l\u0131r: Ussal ayin, bast\u0131r\u0131lm\u0131\u015f d\u00fcrt\u00fcleri savu\u015fturmaz, birey taraf\u0131ndan de\u011ferli bulunan sava\u015f\u0131mlar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Bu nedenle ussal ayinler, usd\u0131\u015f\u0131 ayinlerin tipik bir \u00f6zelli\u011fi olan saplant\u0131l\u0131-zorlant\u0131l\u0131 niteli\u011fe sahip de\u011fildir; usd\u0131\u015f\u0131 ayinlerde bir kez ger\u00e7ekle\u015ftirilmi\u015f olsalar bile bast\u0131r\u0131lm\u0131\u015f \u015feylerin araya girme tehlikesi vard\u0131r, bu nedenle herhangi bir sapmaya derin bir kayg\u0131 e\u015flik eder. Ussal ayinler ger\u00e7ekle\u015ftirilirken herhangi bir sapma bu t\u00fcr sonu\u00e7lar do\u011furmaz; ger\u00e7ekle\u015ftirememe vicdan azab\u0131na yol a\u00e7ar, ama korku uyand\u0131rmaz. Asl\u0131nda bir usd\u0131\u015f\u0131 ayin, ayin s\u0131ras\u0131nda herhangi bir davran\u0131\u015f\u0131n \u00e7i\u011fnenmesinin yol a\u00e7aca\u011f\u0131 korkunun \u00f6l\u00e7\u00fcs\u00fcnden daima anla\u015f\u0131l\u0131r.
\nBirini selamlamak, bir sanat\u00e7\u0131y\u0131 alk\u0131\u015flayarak onurland\u0131rmak, \u00f6l\u00fcye sayg\u0131 g\u00f6stermek441 ve pek \u00e7ok ba\u015fka al\u0131\u015fkanl\u0131klar g\u00fcn\u00fcm\u00fcz\u00fcn d\u00fcnyevi ussal ayinlerinin basit \u00f6rnekleridir.<\/p>\n
Dinsel ayinler elbette her zaman usd\u0131\u015f\u0131 de\u011fildir. (Ayinlerin anlam\u0131n\u0131 bilmeyen g\u00f6zlemci i\u00e7in ku\u015fkusuz bunlar daima usd\u0131\u015f\u0131 g\u00f6r\u00fcn\u00fcr.) Bir dinsel y\u0131kanma ayini, herhangi bir saplant\u0131l\u0131 ya da usd\u0131\u015f\u0131 \u00f6\u011fe i\u00e7ermeyen bir ruhsal ar\u0131nman\u0131n anlaml\u0131 ve ussal bir anlat\u0131m\u0131 olarak, tam bir yo\u011funla\u015fma ve kendini adama gerektiren bir eyleme haz\u0131rlanmak i\u00e7in ayin bi\u00e7iminde ger\u00e7ekle\u015ftirilen i\u00e7sel ar\u0131nma arzusunun simgesel bir yans\u0131mas\u0131 olarak yorumlanabilir. Ayn\u0131 \u015fekilde oru\u00e7 tutmak, dinsel evlilik t\u00f6renleri, zihni bir noktaya toplama (konsantrasyon) ve derin d\u00fc\u015f\u00fcncelere dalma (meditasyon) gibi al\u0131\u015fkanl\u0131klar tamamen ussal ayinler olabilir; bunlar\u0131n bir analize ihtiyac\u0131 yoktur ama burada tasarlanm\u0131\u015f niyetlerin anla\u015f\u0131lmas\u0131 \u00f6nemlidir.
\nNas\u0131l r\u00fcyalar\u0131n ve mitlerin simgesel dili, duyusal deneyimin imgeleri yoluyla duygular\u0131n ve d\u00fc\u015f\u00fcncelerin \u00f6zel bir anlat\u0131m\u0131ysa, ayin de eylem yoluyla duygular\u0131n ve d\u00fc\u015f\u00fcncelerin simgesel bir anlat\u0131m\u0131d\u0131r.
\nPsikanalistin ayinlerin anla\u015f\u0131lmas\u0131na yapabilece\u011fi katk\u0131, ayinsel eyleme duyulan ihtiyac\u0131n psikanalitik k\u00f6klerini ortaya \u00e7\u0131kararak itekleyici ve usd\u0131\u015f\u0131 ayinlerin ideallerimize s\u0131radan ba\u011fl\u0131l\u0131klar\u0131m\u0131z\u0131n yans\u0131malar\u0131 olan ayinlerden fark\u0131n\u0131 ortaya koymakt\u0131r.<\/p>\n
Dinlerin ayinsel y\u00f6n\u00fc s\u00f6z konusu oldu\u011funda g\u00fcn\u00fcm\u00fczdeki durum nedir? Dininin gereklerini yerine getiren dindar bir insan kilisedeki \u00e7e\u015fitli ayinlere kat\u0131l\u0131r; hi\u00e7 ku\u015fkusuz salt bu \u00f6zellik kiliseye devam\u0131n en \u00f6nemli nedenlerinden biridir. G\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n kendini aday\u0131\u015f eylemlerini ba\u015fkalar\u0131yla payla\u015fmak i\u00e7in nerdeyse hi\u00e7 f\u0131rsat\u0131 yok, bu nedenle en kayda de\u011fer duygulardan ve g\u00fcndelik hayat\u0131n ko\u015fu\u015fturmamalar\u0131ndan ne kadar kopuk olursa olsun herhangi bir ayinin ola\u011fan\u00fcst\u00fc bir \u00e7ekicili\u011fi vard\u0131r.<\/p>\n
Yetkeci siyasal d\u00fczenlerin liderlerince ortak ayinlere duyulan gereksinimin de\u011feri fazlas\u0131yla bilinir. Onlar, siyasal a\u00e7\u0131dan renkli t\u00f6renlerin yeni bi\u00e7imlerini sunarak bu gereksinimi kar\u015f\u0131lar ve bu sayede s\u0131radan yurtta\u015f\u0131 yeni siyasal inanca ba\u011flar. Demokratik k\u00fclt\u00fcrlerde g\u00fcn\u00fcm\u00fcz insan\u0131 i\u00e7in \u00e7ok fazla anlaml\u0131 ayin yoktur. Bu nedenle ayine \u00f6zg\u00fc deneyimlerin \u00e7ok farkl\u0131 bi\u00e7imler almas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Localardaki g\u00f6steri\u015fli ayinler, devletin yurtseverce y\u00fcceltilmesiyle ilgili ayinler, nazik davran\u0131\u015flarla ilgili ayinler ve daha pek \u00e7oklar\u0131 bu ortak eyleme duyulan gereksinimin yans\u0131malar\u0131d\u0131r gene de bunlar yaln\u0131zca ibadete ili\u015fkin amac\u0131n g\u00fc\u00e7s\u00fczle\u015fmesini ve ahlak ve etik taraf\u0131ndan resmen kabul edilmi\u015f ideallerden ayr\u0131 d\u00fc\u015fmeyi g\u00f6sterir. T\u0131pk\u0131 g\u00f6rg\u00fc kurallar\u0131 kitaplar\u0131nda belirtilen uygun davran\u0131\u015flar i\u00e7in duyulan kayg\u0131 gibi karde\u015f\u00e7e \u00f6rg\u00fctlenmelerin cazibesi de modern insan\u0131n ayinlere gereksinimini ve
\nyapt\u0131klar\u0131n\u0131n bo\u015flu\u011funu ortaya koyan ikna edici kan\u0131tlard\u0131r.<\/p>\n
Ayine duyulan gereksinim yads\u0131namaz ama \u00e7o\u011funlukla k\u00fc\u00e7\u00fcmsenir. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki dindar olmak, ayinlere \u00f6zg\u00fc anlams\u0131z al\u0131\u015fkanl\u0131klara kendimizi kapt\u0131rmak ve bu gereksinimin verdi\u011fi ho\u015fnutlu\u011fu tatmadan ya\u015famak se\u00e7enekleriyle ba\u015f ba\u015fa kalm\u0131\u015f durumday\u0131z. Ayinler kolayca tasarlan\u0131p bulunabilseydi yeni insanc\u0131l ayinler yarat\u0131labilirdi. B\u00f6yle bir deneme on sekizinci y\u00fczy\u0131lda Mant\u0131k dininin s\u00f6zc\u00fcleri taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131. Bu, ussal insanca ayinleri s\u0131ras\u0131nda Kuveykirler taraf\u0131ndan ve k\u00fc\u00e7\u00fck insanc\u0131l dinsel \u00f6rg\u00fctler taraf\u0131ndan denenmi\u015fti. Ama ayinler imal edilemez. Ayinler, i\u00e7tenlikle payla\u015f\u0131lan ortak de\u011ferlerin varl\u0131\u011f\u0131na dayan\u0131r ve ancak bu t\u00fcr de\u011ferler su y\u00fcz\u00fcne \u00e7\u0131k\u0131p insan ger\u00e7ekli\u011finin bir par\u00e7as\u0131 haline geldi\u011finde anlaml\u0131, ussal ayinlerin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 umabiliriz.<\/p>\n
Ayinlerin anlam\u0131n\u0131 tart\u0131\u015f\u0131rken \u00e7oktan dinin d\u00f6rd\u00fcnc\u00fc y\u00f6n\u00fcne, anlamsal (semantik) y\u00f6n\u00fcne de\u011finmi\u015f olduk. Din, hem \u00f6\u011fretilerde hem de ayinlerde g\u00fcnl\u00fck hayatta kulland\u0131\u011f\u0131m\u0131zdan farkl\u0131 bir dil kullan\u0131r; bu, simgesel dildir. Simgesel dilin \u00f6z\u00fc ruhsal deneyimlerin, duygular\u0131n ve d\u00fc\u015f\u00fcncelerin deneyiminin duyumsal deneyimlermi\u015f gibi a\u00e7\u0131klanmas\u0131d\u0131r. Hepimiz bu dili \u201ckonu\u015furuz\u201d ama yaln\u0131zca uyurken. Buna kar\u015f\u0131n r\u00fcyalar\u0131n dili s\u00f6ylenceler ve dinsel d\u00fc\u015f\u00fcncelerde kullan\u0131lan dilden farkl\u0131 de\u011fildir. Simgesel dil, insan soyunun bildi\u011fi tek evrensel dildir. Bu, be\u015f bin y\u0131ll\u0131k s\u00f6ylencelerde ve g\u00fcn\u00fcm\u00fcz insanlar\u0131n\u0131n r\u00fcyalar\u0131nda kullan\u0131lan dildir.<\/p>\n
Bu Hindistan’da, \u00c7in’de ve New York’ta de\u011fi\u015fmeyen dildir.[45] Ba\u015fl\u0131ca kayg\u0131n\u0131n ruhsal deneyimlerin anla\u015f\u0131lmas\u0131 oldu\u011fu toplumlarda bu dil yaln\u0131zca konu\u015fulmaz, ayn\u0131 zamanda anla\u015f\u0131l\u0131r da. Bizim k\u00fclt\u00fcr\u00fcm\u00fczde bu dil h\u00e2l\u00e2 r\u00fcyalarda konu\u015fulsa da seyrek olarak anla\u015f\u0131l\u0131r. Bu anla\u015fmazl\u0131k, \u00e7o\u011funlukla simgesel dilin konusunun ruhun deneyimlerinin simgesel bir anlat\u0131m\u0131 olarak de\u011fil de nesneler alan\u0131ndaki ger\u00e7ek olaylar olarak ele al\u0131nmas\u0131na ba\u011fl\u0131d\u0131r. Bu yanl\u0131\u015f anlaman\u0131n temelinde r\u00fcyalar\u0131n imgelemimizin sa\u00e7ma \u00fcr\u00fcnleri olarak kabul edilmesi ve dinsel s\u00f6ylencelerin ger\u00e7ekli\u011fin \u00e7ocuksu kavramlar\u0131 olarak d\u00fc\u015f\u00fcn\u00fclmesi yatar.<\/p>\n
Bu unutulmu\u015f dili bizim i\u00e7in eri\u015filebilir yapan Freud’du. Freud, r\u00fcyalar\u0131n dilini anlamak i\u00e7in verdi\u011fi \u00e7abalarla simgesel dilin \u00f6zelliklerini kavramaya giden yolu a\u00e7arak bu dilin yap\u0131s\u0131n\u0131 ve anlam\u0131n\u0131 ortaya koydu. Ayn\u0131 zamanda da dinsel s\u00f6ylencelerin dilinin r\u00fcyalar\u0131nkinden asl\u0131nda farkl\u0131 olmad\u0131\u011f\u0131n\u0131, onlar\u0131n da dikkate de\u011fer deneyimlerin anlaml\u0131 a\u00e7\u0131klamalar\u0131 oldu\u011funu g\u00f6sterdi. Freud’un r\u00fcya ve s\u00f6ylence yorumlar\u0131n\u0131 cinsel d\u00fcrt\u00fcn\u00fcn \u00f6nemini a\u015f\u0131r\u0131 vurgulayarak daraltt\u0131\u011f\u0131 do\u011frudur, ama o, buna kar\u015f\u0131n s\u00f6ylencelerdeki, dogmalardaki ve ayinlerdeki dinsel simgeler \u00fczerine yeni bir kavray\u0131\u015f\u0131n temellerini de atm\u0131\u015ft\u0131r. Simgeler dilinin bu bi\u00e7imde kavran\u0131\u015f\u0131 dine d\u00f6n\u00fc\u015fe yol a\u00e7maz, ama din taraf\u0131ndan simgesel dil arac\u0131l\u0131\u011f\u0131yla anlat\u0131lan derin ve anlaml\u0131 akl\u0131n yeni bir de\u011ferlendirmesine yol a\u00e7ar.<\/p>\n
Yukar\u0131daki g\u00f6r\u00fc\u015fler bug\u00fcn dine kar\u015f\u0131 neyin tehdit olu\u015fturdu\u011fu sorusunun yan\u0131t\u0131n\u0131n dinin hangi kendine \u00f6zg\u00fc y\u00f6n\u00fcnden s\u00f6z etti\u011fimize ba\u011fl\u0131 oldu\u011funu ortaya koyuyor. \u00d6nceki b\u00f6l\u00fcmlerde temel nokta din sorununun Tanr\u0131 sorunu de\u011fil, insan sorunu oldu\u011fu g\u00f6r\u00fc\u015f\u00fcd\u00fcr; dinsel form\u00fcller ve dinsel simgeler belli t\u00fcr insan deneyimlerine a\u00e7\u0131klama getirme \u00e7abalar\u0131d\u0131r. As\u0131l sorun bu deneyimlerin do\u011fas\u0131d\u0131r. Simgeler sistemi yaln\u0131zca alttaki insan ger\u00e7ekli\u011fini anlamam\u0131za yard\u0131mc\u0131 olacak \u00fcst\u00fc kapal\u0131 s\u00f6zlerdir. Ne yaz\u0131k ki Ayd\u0131nlanma \u00c7a\u011f\u0131ndan bu yana dini merkezine alan tart\u0131\u015fmalar, genellikle belli insan davran\u0131\u015flar\u0131n\u0131n olumlanmas\u0131ndan ya da olumsuzlanmas\u0131ndan daha \u00e7ok Tanr\u0131 inanc\u0131n\u0131n olumlanmas\u0131 ya da olumsuzlanmas\u0131yla ilgili olmu\u015ftur. \u201cTanr\u0131n\u0131n varl\u0131\u011f\u0131na inan\u0131yor musun?\u201d dindarlar taraf\u0131ndan can al\u0131c\u0131 bir soru haline getirilmi\u015ftir ve Tanr\u0131n\u0131n yads\u0131nmas\u0131 kiliseye kar\u015f\u0131 sava\u015f\u0131m verenlerin se\u00e7ti\u011fi bir duru\u015f olmu\u015ftur. Tanr\u0131 inanc\u0131n\u0131 \u00f6\u011freten pek \u00e7oklar\u0131n\u0131n insanca tutumlar\u0131n\u0131n putperestlik ya da inan\u00e7s\u0131zl\u0131k oldu\u011fu, bunun yan\u0131 s\u0131ra en ate\u015fli \u201cTanr\u0131tan\u0131mazlar\u201d\u0131n baz\u0131lar\u0131n\u0131n hayatlar\u0131n\u0131 insanlar\u0131n geli\u015fimine, karde\u015flik ve sevgi edimlerine adad\u0131\u011f\u0131, inan\u00e7 ve derin bir dinsel tutum sergiledi\u011fi kolayca g\u00f6r\u00fclebilir. Tanr\u0131 simgesinin kabul\u00fcn\u00fc ya da ink\u00e2r\u0131n\u0131 merkezine alan dinle ilgili tart\u0131\u015fmalar, din sorununun insana \u00f6zg\u00fc bir sorun olarak kavranmas\u0131n\u0131n \u00f6n\u00fcn\u00fc keser ve insanc\u0131l anlamda dinsel olarak adland\u0131r\u0131labilecek bir insan tutumunun geli\u015fmesini engeller.<\/p>\n
Tanr\u0131 simgesini elden ka\u00e7\u0131rmamak, ama ayn\u0131 zamanda da ona tektanr\u0131c\u0131l\u0131k gelene\u011finden farkl\u0131 bir anlam vermek i\u00e7in pek \u00e7ok giri\u015fimde bulunulmu\u015ftur. G\u00f6ze \u00e7arpan \u00f6rneklerden biri Spinoza’n\u0131n Tanr\u0131bilimidir. Spinoza, Tanr\u0131bilime \u00f6zg\u00fc dili \u00e7ok sert bir bi\u00e7imde kullanarak Yahudi-H\u0131ristiyan gelene\u011fince Tanr\u0131 yok anlam\u0131na gelecek bir Tanr\u0131 tan\u0131m\u0131 yapar. Spinoza, gene de Tanr\u0131 simgesinin vazge\u00e7ilmez oldu\u011fu d\u00fc\u015f\u00fcnsel ortama kendini o kadar yak\u0131n hissediyordu ki bu yeni tan\u0131m\u0131yla Tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 reddetti\u011finin fark\u0131nda de\u011fildi.<\/p>\n
On dokuzuncu y\u00fczy\u0131l\u0131n ve g\u00fcn\u00fcm\u00fcz\u00fcn baz\u0131 Tanr\u0131bilimcilerinin ve filozoflar\u0131n\u0131n yaz\u0131lar\u0131nda benzer bir bi\u00e7imde Tanr\u0131 s\u00f6zc\u00fc\u011f\u00fcn\u00fc elde tutma, ama ayn\u0131 zamanda da ona \u0130ncil’deki El\u00e7ilerin ya da Orta\u00e7a\u011fdaki H\u0131ristiyan ve
\nYahudi Tanr\u0131bilimcilerinin verdi\u011fi anlamdan tamamen farkl\u0131 bir anlam verme \u00e7abalar\u0131 g\u00f6ze \u00e7arpar. Her ne kadar bunun asl\u0131nda tarihsel bir anlam\u0131 olan bir simgeyi elden ka\u00e7\u0131rmamak i\u00e7in zorlama bir \u00e7aba olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r olsa da Tanr\u0131 s\u00f6zc\u00fc\u011f\u00fcn\u00fc elinde tutanlarla bir a\u011f\u0131z dala\u015f\u0131na girmenin anlam\u0131 yoktur. Bu, b\u00f6yle bir \u00e7aba olsa da kesin olan bir \u015fey vard\u0131r. As\u0131l \u00e7at\u0131\u015fma Tanr\u0131 inanc\u0131yla \u201cTanr\u0131tan\u0131mazl\u0131k\u201d aras\u0131nda de\u011fil de insanc\u0131, dinsel bir tutumla g\u00fc\u00e7l\u00fc bir inan\u00e7 i\u00e7inde nas\u0131l a\u00e7\u0131\u011fa vurulursa vurulsun -ya da gizlenirse gizlensin- putperestli\u011fe e\u015fde\u011fer bir tutum aras\u0131ndad\u0131r.<\/p>\n
Koyu bir tektanr\u0131c\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda bile Tanr\u0131 s\u00f6zc\u00fc\u011f\u00fc bir sorun olu\u015fturur. \u0130ncil, insan\u0131n herhangi bi\u00e7imde bir Tanr\u0131 imgesi olu\u015fturmaya \u00e7al\u0131\u015fmamas\u0131 \u00fczerinde \u0131srarla durur. Hi\u00e7 ku\u015fkusuz bu uyar\u0131 bir a\u00e7\u0131dan bir tabudur, Tanr\u0131n\u0131n hayranl\u0131k uyand\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131n korunmas\u0131d\u0131r. Buna kar\u015f\u0131n ba\u015fka bir a\u00e7\u0131 da Tanr\u0131n\u0131n insan\u0131n i\u00e7indekilerin t\u00fcm\u00fcn\u00fcn bir simgesi oldu\u011fu, ama gene de insan olmad\u0131\u011f\u0131, kendi i\u00e7imizde ke\u015ffetmek i\u00e7in \u00e7abalad\u0131\u011f\u0131m\u0131z ama gene de hi\u00e7bir zaman tan\u0131mlayamad\u0131\u011f\u0131m\u0131z ya da s\u0131n\u0131rlayamad\u0131\u011f\u0131m\u0131z ruhsal ger\u00e7ekli\u011fin bir simgesi oldu\u011fu d\u00fc\u015f\u00fcncesidir. Tanr\u0131, g\u00f6r\u00fc\u015f a\u00e7\u0131m\u0131z\u0131n s\u0131n\u0131rlar\u0131n\u0131 belirleyen ufuk \u00e7izgisi gibidir. Biz hareket etti\u011fimizde ufuk \u00e7izgisi de hareket eder. Al\u00e7ak bir tepeye bile t\u0131rmand\u0131\u011f\u0131m\u0131zda ufuk \u00e7izgisi geni\u015fler, ama gene de bir s\u0131n\u0131rland\u0131rmad\u0131r, asla ele ge\u00e7irilebilecek bir \u015fey de\u011fildir. Tanr\u0131n\u0131n tan\u0131mlanamayaca\u011f\u0131 d\u00fc\u015f\u00fcncesi, Tanr\u0131n\u0131n Hz. Musa’ya vahiy indirmesiyle ilgili kutsal kitaba \u00f6zg\u00fc bir \u00f6yk\u00fcde a\u00e7\u0131k\u00e7a dile getirilir. \u0130srailo\u011fullar\u0131yla konu\u015fmakla ve tutsakl\u0131ktan \u00f6zg\u00fcrl\u00fc\u011fe giden yolda onlara rehberlik etmekle g\u00f6revlendirilen Hz. Musa, onlar\u0131n i\u00e7inde bulundu\u011fu k\u00f6leli\u011fin ve putperestli\u011fin ruhundan anlad\u0131\u011f\u0131 i\u00e7in Tanr\u0131ya \u015f\u00f6yle der: \u201cG\u00f6receksiniz, \u0130srailo\u011fullar\u0131n\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131k\u0131p onlara babalar\u0131n\u0131z\u0131n Tanr\u0131s\u0131 beni g\u00f6nderdi dedi\u011fimde onlar da bana \u015funu soracakt\u0131r: Onun ad\u0131 nedir? Peki, ben onlara ne s\u00f6yleyece\u011fim? Ve Tanr\u0131 da Hz. Musa’ya \u015f\u00f6yle der: BEN BEN\u0130M. Ve der ki, i\u015fte bu nedenle \u0130srailo\u011fullar\u0131na git ve seni BEN’in g\u00f6nderdi\u011fini s\u00f6yle\u201d.[46]<\/p>\n
Bu s\u00f6zc\u00fcklerin anlam\u0131 \u0130branice metinlere daha yak\u0131ndan bakt\u0131\u011f\u0131m\u0131zda daha anla\u015f\u0131l\u0131r olur. \u201cBen benim\u201d (ehje asher ehje) s\u00f6zc\u00fcklerinin as\u0131l metindeki zaman kullan\u0131larak \u00e7evrilmesi daha do\u011fru olacakt\u0131r: \u201cBen, ben oluyorum.\u201d Hz. Musa, Tanr\u0131ya bir isim sorar, \u00e7\u00fcnk\u00fc bir isim insan\u0131n kavrayabilece\u011fi ve tapabilece\u011fi bir \u015feydir. M\u0131s\u0131r’dan \u00c7\u0131k\u0131\u015f \u00f6yk\u00fcs\u00fcn\u00fcn tamam\u0131 boyunca \u0130srailo\u011fullar\u0131’n\u0131n taparcas\u0131na seven ruh haline Tanr\u0131 sevecenlikle ayr\u0131cal\u0131k tan\u0131r ve ayn\u0131 zamanda Tanr\u0131, Hz. Musa’ya da kendi ismini bah\u015fetme ayr\u0131cal\u0131\u011f\u0131n\u0131 tan\u0131r. Ama bu isimde \u00e7ok ince bir alay yatar. Bu isim, bir nesne gibi isimlendirilebilecek sonlu bir \u015feyden daha \u00e7ok var olma s\u00fcrecini ifade eder. Bu c\u00fcmle, \u201cBenim ismim \u0130S\u0130MS\u0130Z\u201d olarak \u00e7evrilseydi metnin anlam\u0131 kusursuz bir bi\u00e7imde verilmi\u015f olurdu.<\/p>\n
H\u0131ristiyan ve Yahudi Tanr\u0131bilimlerinin geli\u015fimi s\u00fcresince Tanr\u0131ya dair en ufak bir olumlu tan\u0131mlama ya da a\u00e7\u0131klamadan dahi ka\u00e7\u0131n\u0131larak daha kat\u0131ks\u0131z bir Tanr\u0131 kavram\u0131na varma \u00e7abalar\u0131na tekrar tekrar rastl\u0131yoruz (Plotinus, Maimonides). \u00d6nemli Alman gizemcisi Master Eckhart’\u0131n dedi\u011fi gibi: \u201cBir kimsenin Tanr\u0131 dedi\u011fi \u015fey Tanr\u0131 de\u011fildir; Tanr\u0131dan s\u00f6z etmeyen kimse Tanr\u0131dan s\u00f6z eden kimseden daha do\u011frudur\u201d.[47]<\/p>\n
Kendi i\u00e7inde mant\u0131kl\u0131 sonu\u00e7lara varm\u0131\u015f tektanr\u0131c\u0131l\u0131\u011f\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re Tanr\u0131n\u0131n do\u011fas\u0131 \u00fczerine hi\u00e7bir tart\u0131\u015fma yap\u0131lamaz; hi\u00e7 kimse kendine hemcinslerini ele\u015ftirme ve k\u0131nama ya da kendi Tanr\u0131 d\u00fc\u015f\u00fcncesinin tek do\u011fru oldu\u011funu ileri s\u00fcrme f\u0131rsat\u0131 verecek bir Tanr\u0131 bilgisine sahip oldu\u011funu varsayamaz. Bu t\u00fcr iddialardan, psikanalitik a\u00e7\u0131dan da inan\u00e7 yoksunlu\u011fundan ya da sevgi yoksunlu\u011fundan ileri gelen Bat\u0131 dinlerine \u00f6zg\u00fc dinsel ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn dinsel geli\u015fme \u00fczerinde y\u0131k\u0131c\u0131 bir etkisi olmu\u015ftur. Bu ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck yeni bir t\u00fcr putperestlik do\u011furmu\u015ftur. Tahtadan ve ta\u015ftan de\u011fil, ama s\u00f6zc\u00fcklerden yeni bir Tanr\u0131 imgesi olu\u015fturulur ve insanlar art\u0131k bu yeni tap\u0131nakta tap\u0131n\u0131r. Ye\u015faya, bu \u00e7arp\u0131t\u0131lm\u0131\u015f tektanr\u0131c\u0131l\u0131\u011f\u0131 \u015fu s\u00f6zc\u00fcklerle ele\u015ftirir:
\n\u201cDiyorlar ki \u2018Oru\u00e7 tuttu\u011fumuzu neden g\u00f6rm\u00fcyor, isteklerimizi denetledi\u011fimizi neden fark etmiyorsun?’
\nBak\u0131n, oru\u00e7 tuttu\u011funuz g\u00fcn keyfinize bak\u0131yor, i\u015f\u00e7ilerinizi eziyorsunuz.
\nOrucunuz kavgayla, \u00e7eki\u015fmeyle, \u015fiddetli yumrukla\u015fmayla bitiyor. Bug\u00fcnk\u00fc gibi oru\u00e7 tutmakla sesinizi y\u00fckseklere duyuramazs\u0131n\u0131z.
\n\u0130stedi\u011fim oru\u00e7 bu mu san\u0131yorsunuz? \u0130nsan\u0131n isteklerini denetlemesi gereken g\u00fcn b\u00f6yle mi olmal\u0131? Kam\u0131\u015f gibi ba\u015f e\u011fip \u00e7ul ve k\u00fcl \u00fczerine mi oturmal\u0131? Siz buna m\u0131 oru\u00e7, RAB’bi ho\u015fnut eden g\u00fcn diyorsunuz?
\nBenim istedi\u011fim oru\u00e7, haks\u0131z yere zincire, boyunduru\u011fa vurulanlar\u0131 sal\u0131vermek, ezilenleri \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fturmak, her t\u00fcrl\u00fc boyunduru\u011fu k\u0131rmak de\u011fil mi?
\nYiyece\u011finizi a\u00e7la payla\u015fmak de\u011fil mi? Bar\u0131naks\u0131z yoksullar\u0131 evinize al\u0131r, \u00e7\u0131plak g\u00f6rd\u00fc\u011f\u00fcn\u00fcz\u00fc giydirir, yak\u0131nlar\u0131n\u0131zdan yard\u0131m\u0131n\u0131z\u0131 esirgemezseniz, \u0131\u015f\u0131\u011f\u0131n\u0131z tan gibi a\u011faracak, \u00e7abucak \u015fifa bulacaks\u0131n\u0131z. Do\u011frulu\u011funuz \u00f6n\u00fcn\u00fczden gidecek, RAB’bin y\u00fcceli\u011fi art\u00e7\u0131n\u0131z olacak.\u201d[48]<\/p>\n
Eski Ahit, \u00f6zellikle de El\u00e7iler olumluyla, Tanr\u0131n\u0131n tan\u0131nmas\u0131yla oldu\u011fu kadar olumsuzla, putperestli\u011fe kar\u015f\u0131 verilen sava\u015f\u0131mla da ilgilidir. Bizler h\u00e2l\u00e2 putperestlik sorunuyla ilgileniyor muyuz? Yoksa yaln\u0131zca ta\u015ftan ve tahtadan yap\u0131lm\u0131\u015f \u201cilkel\u201d tap\u0131nma nesneleri g\u00f6rd\u00fc\u011f\u00fcm\u00fczde mi b\u00f6yle bir ilgi ta\u015f\u0131yoruz? Kendimizi putperestli\u011fin bu geleneksel simgelerinin herhangi birine taparken bulmad\u0131\u011f\u0131m\u0131z i\u00e7in kendimizi bu t\u00fcr tap\u0131nmay\u0131 a\u015fm\u0131\u015f ve putperestlik sorununu \u00e7\u00f6zm\u00fc\u015f olarak g\u00f6r\u00fcr\u00fcz. Putperestli\u011fin \u00f6z\u00fcnde kendine has \u015fu ya da bu puta tapmak de\u011fil, a\u00e7\u0131k se\u00e7ik bir bi\u00e7imde bir insan tutumu yatar. \u0130nsan hayat\u0131n\u0131n hayat\u0131n en y\u00fcce ilkelerinin -sevginin ve akl\u0131n- kavranmas\u0131na, insan\u0131n kendi gizilg\u00fc\u00e7lerini ger\u00e7ekle\u015ftirmesine ve kendinden Tanr\u0131ya benzer bir varl\u0131k yaratmas\u0131na adand\u0131\u011f\u0131 bir tutuma kar\u015f\u0131l\u0131k buradaki tutum nesnelerin ve evrenle ilgili baz\u0131 \u015feylerin tanr\u0131la\u015ft\u0131r\u0131lmas\u0131 ve insan\u0131n kendini bu t\u00fcr \u015feylere teslim etmesidir. Bu \u015feyler yaln\u0131zca ta\u015ftan resimler ve tahtadan putlar de\u011fildir. S\u00f6zc\u00fckler putla\u015fabilir, makineler putla\u015fabilir; liderler, devlet, yetke ve siyasal gruplar da bu i\u015fi g\u00f6rebilir. Bilim ve bir kom\u015funun d\u00fc\u015f\u00fcnceleri de putla\u015fabilir ve Tanr\u0131 zaten pek \u00e7oklar\u0131 i\u00e7in putla\u015fm\u0131\u015ft\u0131r.<\/p>\n
\u0130nsan\u0131n olumluyla, Tanr\u0131yla ilgili ge\u00e7erli a\u00e7\u0131klamalar yapmas\u0131 olas\u0131 de\u011fildir oysa olumsuzla, putlarla ilgili ge\u00e7erli a\u00e7\u0131klamalar yapmas\u0131 olas\u0131d\u0131r. \u015eimdi Tanr\u0131 \u00fczerine tart\u0131\u015fmaktan vazge\u00e7ip bunun yerine putperestli\u011fin \u00e7a\u011fda\u015f bi\u00e7imlerinin maskesini d\u00fc\u015f\u00fcrmek \u00fczere bir araya gelmenin zaman\u0131 de\u011fil mi? Bug\u00fcn insan\u0131n en de\u011ferli ruhsal varl\u0131klar\u0131n\u0131 tehdit eden Fenike Tanr\u0131s\u0131 ya da Kibele de\u011fil, yetkeci toplumlarda devletin ve yetkenin, bizim toplumumuzda da makinenin ve ba\u015far\u0131n\u0131n tanr\u0131la\u015ft\u0131r\u0131lmas\u0131d\u0131r. Dindar olal\u0131m ya da olmayal\u0131m, ister yeni bir dinin ya da dinsizli\u011fin dininin gereklili\u011fine, isterse Yahudi-H\u0131ristiyan gelene\u011finin s\u00fcreklili\u011fine inanal\u0131m kabukla de\u011fil de \u00f6zle, s\u00f6zc\u00fcklerle de\u011fil de deneyimle, kiliseyle de\u011fil de insanla ilgilendi\u011fimiz s\u00fcrece putperestli\u011fi kesin bir bi\u00e7imde olumsuzlamak \u00fczere bir araya gelebiliriz ve belki de Tanr\u0131n\u0131n olumlanmas\u0131ndansa bu olumsuzlamada ortak inanc\u0131n daha fazlas\u0131n\u0131 buluruz. \u00dcstelik al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcn ve hay\u0131rseverli\u011fin daha fazlas\u0131n\u0131 bulaca\u011f\u0131m\u0131za da hi\u00e7 \u015f\u00fcphe yok.<\/p>\n
[42] Bkz. Man for Himself’te pazarlama y\u00f6nelimiyle ilgili b\u00f6l\u00fcm.
\n[43] The Hymns of the Rigveda (Veda’n\u0131n \u0130lahileri, Ralph T. H. Griffith, \u00e7ev. (E. J. Lazarus Company, 1897), II, 576.
\n[44] Bu basit ayinler her zaman buradaki tart\u0131\u015fman\u0131n ortaya koydu\u011fu kadar ussal olmayabilir. S\u00f6zgelimi \u00f6l\u00fcme ili\u015fkin ayinlerde ayine neden olan az ya da \u00e7ok bast\u0131r\u0131lm\u0131\u015f usd\u0131\u015f\u0131 \u00f6\u011feler olabilir; \u00f6rne\u011fin \u00f6l\u00fc ki\u015fiye kar\u015f\u0131 duyulan bast\u0131r\u0131lm\u0131\u015f d\u00fc\u015fmanl\u0131\u011f\u0131n a\u015f\u0131r\u0131 \u00f6d\u00fcnlenmesi, \u015fiddetli \u00f6l\u00fcm korkusuna kar\u015f\u0131 duyulan tepki ve bu tehlikeden korunmak i\u00e7in verilen ak\u0131l almaz \u00e7abalar.
\n[45] Bu ifadenin do\u011frulu\u011fu Joseph Campbell taraf\u0131ndan ola\u011fan\u00fcst\u00fc kitab\u0131 The Hero with a Thousand Faces (Bollingnen Foundation Inc., 1949 [Kahraman\u0131n Sonsuz Yolculu\u011fu, \u00c7ev. Sabri G\u00fcrses, Kabalc\u0131, Eyl\u00fcl 2000]) g\u00fczel bir \u015fekilde kan\u0131tlan\u0131r.
\n[46] M\u0131s\u0131r’dan \u00c7\u0131k\u0131\u015f 3: 13-14
\n[47] Fr. Pfeiffer, Meister Eckhart (1857).
\n[48] Ye\u015faya 58: 3-8.<\/p>\n
Psikanaliz Dine Kar\u015f\u0131 Bir Tehdit Mi? | Erich Fromm<\/strong><\/p>\n\u00c7ev.: Elif Erten<\/p>\n","protected":false},"excerpt":{"rendered":"
Buraya kadar yaln\u0131zca yetkeci ve insanc\u0131 dinler aras\u0131nda ve \u201cuyma tedavisi\u201d ve \u201cruhun iyile\u015fmesi\u201d aras\u0131nda fark g\u00f6zetirsek bu sorunun yan\u0131t\u0131n\u0131 verebilece\u011fimizi g\u00f6stermeye \u00e7al\u0131\u015ft\u0131m. Ama dinin farkl\u0131 y\u00fczlerini incelemeyi ihmal ettim; bu farkl\u0131 y\u00fczler aras\u0131nda ayr\u0131m yapmak hangilerinin psikanaliz ve modern k\u00fclt\u00fcr\u00fcn di\u011fer \u00f6\u011feleri taraf\u0131ndan tehdit edildi\u011fini, hangilerininse tehdit edilmedi\u011fini belirlemek a\u00e7\u0131s\u0131ndan gerekli. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na […]<\/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-7163","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\n
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| Erich Fromm - 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\/2018\/09\/11\/psikanaliz-dine-karsi-bir-tehdit-mi-erich-fromm\/","og_locale":"tr_TR","og_type":"article","og_title":"Psikanaliz Dine Kar\u015f\u0131 Bir Tehdit Mi? | Erich Fromm","og_description":"Buraya kadar yaln\u0131zca yetkeci ve insanc\u0131 dinler aras\u0131nda ve \u201cuyma tedavisi\u201d ve \u201cruhun iyile\u015fmesi\u201d aras\u0131nda fark g\u00f6zetirsek bu sorunun yan\u0131t\u0131n\u0131 verebilece\u011fimizi g\u00f6stermeye \u00e7al\u0131\u015ft\u0131m. 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