\u0130nsan, hayat\u0131n\u0131n en a\u011f\u0131r anlar\u0131nda yaln\u0131zca ac\u0131yla de\u011fil, anlam bo\u015flu\u011fuyla da kar\u015f\u0131la\u015f\u0131r. B\u00f6yle zamanlarda dilin en eski reflekslerinden biri ortaya \u00e7\u0131kar: Tanr\u0131\u2019ya isyan etmek. Bu isyan, basit bir \u00f6fke patlamas\u0131 de\u011fildir. Ac\u0131 \u00e7eken insan\u0131n h\u00e2l\u00e2 bir muhatap arad\u0131\u011f\u0131n\u0131, bu muhatab\u0131 da Mutlak Olan\u2019da buldu\u011funu g\u00f6sterir.<\/p>\n
Panlektik bak\u0131\u015f a\u00e7\u0131s\u0131ndan isyan, insan ruhunun Tanr\u0131 kar\u015f\u0131s\u0131ndaki k\u0131r\u0131lgan ama diri h\u00e2lidir. \u0130nsan isyan etti\u011finde ba\u011f\u0131n koptu\u011funu de\u011fil, h\u00e2l\u00e2 s\u00fcrd\u00fc\u011f\u00fcn\u00fc ilan eder. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn\u00fcyle vazge\u00e7en susar; isyan eden ise cevap bekler.<\/p>\n
Ey\u00fcp\u2019ten Mevl\u00e2n\u00e2\u2019ya, Dostoyevski\u2019den Neyzen Tevfik\u2019e, Tevfik Fikret\u2019ten \u015fathiye gelene\u011fine kadar uzanan geni\u015f hatta ayn\u0131 varolu\u015fsal sanc\u0131 duyulur: \u201cMadem ki Sen vars\u0131n, bu ac\u0131n\u0131n anlam\u0131 nedir?\u201d<\/p>\n
Tanr\u0131\u2019ya isyan, farkl\u0131 dinlerde, k\u00fclt\u00fcrlerde ve edeb\u00ee geleneklerde benzer bi\u00e7imlerde g\u00f6r\u00fcn\u00fcr. Diller ve kavramlar de\u011fi\u015fir; insan\u0131n Mutlak kar\u015f\u0131s\u0131nda duydu\u011fu gerilim b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ayn\u0131 kal\u0131r.<\/p>\n
Ey\u00fcp k\u0131ssas\u0131 bunun en g\u00fc\u00e7l\u00fc \u00f6rneklerinden biridir. Ey\u00fcp, sabr\u0131n ve teslimiyetin sembol\u00fc olarak bilinir; fakat onun hik\u00e2yesinde yaln\u0131zca sessiz kabulleni\u015f yoktur. Ac\u0131n\u0131n i\u00e7inden Tanr\u0131\u2019ya y\u00f6neltilmi\u015f yak\u0131c\u0131 sorular da vard\u0131r. Ey\u00fcp\u2019\u00fcn isyan\u0131, inanc\u0131n ink\u00e2r\u0131 de\u011fil, inanc\u0131n en \u00e7\u0131plak h\u00e2lidir. \u00c7\u00fcnk\u00fc o, Tanr\u0131\u2019y\u0131 uzak bir varl\u0131k gibi de\u011fil, do\u011frudan cevap beklenen bir \u201cSen\u201d olarak muhatap al\u0131r.<\/p>\n
Mevl\u00e2n\u00e2\u2019da isyan, kopu\u015fun de\u011fil yak\u0131nl\u0131\u011f\u0131n dilidir. \u201c\u015eik\u00e2yet de O\u2019ndan O\u2019na\u201d s\u00f6z\u00fc, insan\u0131n ac\u0131s\u0131n\u0131 yine Tanr\u0131\u2019ya ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu bak\u0131\u015fta isyan, yabanc\u0131la\u015fma de\u011fil, naz makam\u0131d\u0131r. Sevenin sevdi\u011fine serzeni\u015fi gibi, kul da k\u0131rg\u0131nl\u0131\u011f\u0131n\u0131 Mutlak olana g\u00f6t\u00fcr\u00fcr.<\/p>\n
Dostoyevski\u2019de isyan daha keskin bir ahlaki hesapla\u015fmaya d\u00f6n\u00fc\u015f\u00fcr. Karamazov Karde\u015fler\u2019de \u0130van\u2019\u0131n sorusu, masumlar\u0131n, \u00f6zellikle \u00e7ocuklar\u0131n ac\u0131s\u0131 \u00fczerinden Tanr\u0131\u2019n\u0131n adaletini sorgular: E\u011fer Tanr\u0131 sonsuz kudret ve merhamet sahibiyse, masumlar neden ac\u0131 \u00e7eker?<\/p>\n
\u0130van\u2019\u0131n isyan\u0131 Tanr\u0131\u2019y\u0131 hafife alan bir reddiye de\u011fildir. Tam tersine, Tanr\u0131 fikrinin ahlaki a\u011f\u0131rl\u0131\u011f\u0131n\u0131 sonuna kadar ciddiye alan bir bilincin \u00e7\u0131\u011fl\u0131\u011f\u0131d\u0131r. Panlektik a\u00e7\u0131dan burada \u00f6nemli olan, isyan\u0131n her zaman cevap bulmas\u0131 de\u011fil; insan\u0131n o soruyu sorma hakk\u0131n\u0131 kendinde bulmas\u0131d\u0131r.<\/p>\n
Anadolu irfan\u0131nda isyan daha nazl\u0131, daha oyunlu, fakat derin bir bi\u00e7im al\u0131r. \u015eathiye gelene\u011finde halk ozan\u0131 Tanr\u0131\u2019yla resm\u00ee bir mesafeden konu\u015fmaz; bazen alay eder gibi, bazen \u00e7ocuk\u00e7a, bazen keskin bir zek\u00e2yla sorar. Azmi Baba\u2019n\u0131n \u015fu dizeleri bu tavr\u0131n g\u00fczel \u00f6rneklerindendir:<\/p>\n
\u201cYeri g\u00f6\u011f\u00fc ins \u00fc cini yaratt\u0131n,
Sen ey mimar ba\u015f\u0131 eyvanc\u0131 m\u0131s\u0131n?
Ay\u0131 g\u00fcn\u00fc \u00e7arh\u0131 burcu var ettin,
Ey mek\u00e2n sahibi mekanc\u0131 m\u0131s\u0131n?\u201d<\/p>\n
Bu dizelerde Tanr\u0131\u2019n\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131 ink\u00e2r edilmez. Soru, tam da bu kabul\u00fcn i\u00e7inden y\u00fckselir. \u201cMimar ba\u015f\u0131\u201d ifadesi evrenin bir d\u00fczen ta\u015f\u0131d\u0131\u011f\u0131n\u0131 kabul eder; fakat o d\u00fczenin i\u00e7inde g\u00f6r\u00fclen \u00e7atlaklar\u0131 da sorgular. \u0130syan\u0131n felsefi g\u00fcc\u00fc buradad\u0131r: Hem kabul eder hem sorar.<\/p>\n
Neyzen Tevfik\u2019te bu damar modern bir k\u0131r\u0131lganl\u0131kla yeniden belirir. Onun isyan\u0131, Tanr\u0131\u2019y\u0131 reddetmekten \u00e7ok, O\u2019nun adaletini ve hikmetini anlamaya \u00e7al\u0131\u015fan yaral\u0131 bir sestir:<\/p>\n
\u201cUlu Tanr\u0131\u2019m, ak\u0131l ermez s\u0131rr\u0131na
Binbir ismi hakta pinhan edersin.
\u0130\u00e7irirsin sabr\u0131n peymanesini
Hikmetini sonra ayan edersin.\u201d<\/p>\n
Neyzen burada hem sorar hem teslim olur. Tanr\u0131\u2019n\u0131n s\u0131rr\u0131na ak\u0131l ermedi\u011fini kabul eder; ama bu kabul onu sorgulamaktan al\u0131koymaz. \u201cSabr\u0131n peymanesi\u201d ac\u0131n\u0131n insana i\u00e7irilen a\u011f\u0131r bir kadeh gibi ya\u015fand\u0131\u011f\u0131n\u0131 sezdirir. \u201cHikmetini sonra ayan edersin\u201d dizesinde ise isyan\u0131n i\u00e7inde sakl\u0131 bir bekleyi\u015f vard\u0131r.<\/p>\n
Tevfik Fikret\u2019te isyan daha rasyonel ve h\u00fcmanist bir bi\u00e7im al\u0131r. Onun serzeni\u015fi, yery\u00fcz\u00fcndeki haks\u0131zl\u0131klara, dogmalar u\u011fruna \u00e7ekilen ac\u0131lara ve insan\u0131n hor g\u00f6r\u00fclmesine kar\u015f\u0131 y\u00fckselir:<\/p>\n
\u201cOnlar ni\u00e7in g\u00f6klerde, ni\u00e7in ben \u00e7ukurday\u0131m?
G\u00fcls\u00fcn neden cihan bana, ben yaln\u0131z a\u011flayay\u0131m?\u201d<\/p>\n
Bu soru, bireysel bir yak\u0131nmadan daha geni\u015ftir. \u0130nsan, kendi ac\u0131s\u0131n\u0131 evrensel d\u00fczenin i\u00e7inde tartmaya ba\u015flar. G\u00f6kte olanla \u00e7ukurda kalan aras\u0131ndaki mesafe, yaln\u0131zca sosyal bir e\u015fitsizlik de\u011fil, kozmik bir adalet meselesi h\u00e2line gelir.<\/p>\n
Panlektik felsefede isyan, dura\u011fan bir duygu de\u011fil, d\u00f6n\u00fc\u015fen bir s\u00fcre\u00e7tir. \u0130lk anda ac\u0131n\u0131n ham sesi olarak belirir; sonra sorgulamaya d\u00f6n\u00fc\u015f\u00fcr; do\u011fru i\u015flendi\u011finde daha derin bir ba\u011fa kap\u0131 aralayabilir.<\/p>\n
\u0130lk a\u015fama n\u00fcvedir. \u0130syan burada hen\u00fcz i\u015flenmemi\u015ftir. \u0130nsan ac\u0131n\u0131n s\u0131cakl\u0131\u011f\u0131 i\u00e7inde konu\u015fur. C\u00fcmleler d\u00fczenli de\u011fildir, ak\u0131l her \u015feyi yerli yerine koyamaz. Fakat bu ham isyan\u0131n i\u00e7inde g\u00fc\u00e7l\u00fc bir kabul sakl\u0131d\u0131r: \u0130nsan, Tanr\u0131\u2019y\u0131 muhatap almaktad\u0131r.<\/p>\n
Bir \u00e7ocu\u011fun g\u00fcvendi\u011fi ebeveyne k\u0131zmas\u0131 gibi, isyan da g\u00fcvenin k\u0131r\u0131lm\u0131\u015f ama tamamen yok olmam\u0131\u015f h\u00e2lidir. \u0130nsan, ancak ba\u011f kurdu\u011fu varl\u0131\u011fa bu kadar do\u011frudan seslenebilir.<\/p>\n
\u0130kinci a\u015fama d\u00fc\u011f\u00fcmd\u00fcr. \u0130syan art\u0131k yaln\u0131zca ac\u0131n\u0131n patlamas\u0131 olmaktan \u00e7\u0131kar, d\u00fc\u015f\u00fcncenin merkezine yerle\u015fir. \u0130nsan sormaya ba\u015flar: Adalet nedir? Ac\u0131 neden vard\u0131r? Benim pay\u0131ma d\u00fc\u015fen bu y\u00fck hangi anlam\u0131n i\u00e7indedir?<\/p>\n
Ey\u00fcp\u2019\u00fcn Tanr\u0131\u2019yla tart\u0131\u015fmas\u0131, \u0130van Karamazov\u2019un masumlar\u0131n ac\u0131s\u0131 kar\u015f\u0131s\u0131ndaki \u00f6fkesi, Neyzen\u2019in hikmeti sorgulayan teslimiyeti ve Fikret\u2019in g\u00f6\u011fe y\u00f6neltti\u011fi adalet sorusu bu d\u00fc\u011f\u00fcm\u00fcn farkl\u0131 bi\u00e7imleridir. \u0130nsan burada yaln\u0131zca ac\u0131 \u00e7ekmez; ac\u0131n\u0131n ahlaki anlam\u0131n\u0131 da yoklar.<\/p>\n
\u00dc\u00e7\u00fcnc\u00fc a\u015fama ba\u011fd\u0131r. \u0130syan her zaman bu noktaya ula\u015fmaz; bazen insan\u0131 kopu\u015fa da g\u00f6t\u00fcrebilir. Fakat do\u011fru i\u015flendi\u011finde daha sahici bir ili\u015fkiye d\u00f6n\u00fc\u015f\u00fcr. \u0130nsan art\u0131k Tanr\u0131\u2019y\u0131 haz\u0131r cevaplar\u0131n sahibi olarak de\u011fil, varolu\u015fun en derin muhatab\u0131 olarak g\u00f6rmeye ba\u015flar.<\/p>\n
Mevl\u00e2n\u00e2\u2019n\u0131n \u201c\u015eik\u00e2yet de O\u2019ndan O\u2019na\u201d s\u00f6z\u00fcyle Neyzen\u2019in \u201cHikmetini sonra ayan edersin\u201d dizesi bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn iki ayr\u0131 sesidir. \u0130lkinde isyan yak\u0131nl\u0131\u011f\u0131n dilidir; ikincisinde ac\u0131n\u0131n ard\u0131ndan gelecek bir anlam beklentisi vard\u0131r.<\/p>\n
Burada as\u0131l soru \u015fudur: \u0130syan insan\u0131 Tanr\u0131\u2019yla daha d\u00fcr\u00fcst bir ili\u015fkiye mi ta\u015f\u0131r, yoksa kopu\u015fu hakl\u0131 \u00e7\u0131karan bir gerek\u00e7eye mi d\u00f6n\u00fc\u015f\u00fcr?<\/p>\n
Panlektik yakla\u015f\u0131m isyan\u0131 bast\u0131r\u0131lmas\u0131 gereken bir zay\u0131fl\u0131k olarak g\u00f6rmez. \u0130syan, insan\u0131n hakikat kar\u015f\u0131s\u0131ndaki d\u00fcr\u00fcstl\u00fc\u011f\u00fcd\u00fcr. Ac\u0131y\u0131 ink\u00e2r etmeden, \u00f6fkeyi saklamadan, k\u0131r\u0131lmay\u0131 s\u00fcslemeden konu\u015fmakt\u0131r.<\/p>\n
Tanr\u0131\u2019ya isyan eden insan, \u00e7o\u011fu zaman inanc\u0131n\u0131 kaybetmi\u015f de\u011fildir. Aksine, inanc\u0131n\u0131n i\u00e7inde yanmaktad\u0131r. Uzakla\u015fan insan \u00e7o\u011fu zaman susar; yak\u0131n olan hesap sorar. Azmi Baba\u2019n\u0131n \u201cEy mek\u00e2n sahibi mekanc\u0131 m\u0131s\u0131n?\u201d sorusu, Tanr\u0131\u2019n\u0131n mek\u00e2n sahibi oldu\u011funu zaten kabul eden bir bilincin sorusudur.<\/p>\n
\u0130syan bu y\u00f6n\u00fcyle k\u00fc\u00e7\u00fclt\u00fclecek bir duygu de\u011fil, d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir e\u015fiktir. N\u00fcvede ac\u0131 olarak belirir, d\u00fc\u011f\u00fcmde sorguya d\u00f6n\u00fc\u015f\u00fcr, ba\u011fda ise daha derin bir kavray\u0131\u015fa a\u00e7\u0131labilir. Fakat bu yol kendili\u011finden tamamlanmaz. \u0130syan\u0131n de\u011feri, onu ta\u015f\u0131yan niyette ve insan\u0131 g\u00f6t\u00fcrd\u00fc\u011f\u00fc yerde ortaya \u00e7\u0131kar.<\/p>\n
Tanr\u0131\u2019ya isyan, Panlektik felsefe a\u00e7\u0131s\u0131ndan \u00e7o\u011fu zaman uzakla\u015fman\u0131n de\u011fil, yak\u0131nla\u015fman\u0131n i\u015faretidir. \u00c7\u00fcnk\u00fc insan isyan ederken Tanr\u0131\u2019y\u0131 h\u00e2l\u00e2 muhatap kabul eder. O\u2019na seslenir, O\u2019ndan cevap bekler, ac\u0131s\u0131n\u0131 O\u2019nun huzuruna ta\u015f\u0131r.<\/p>\n
Bu anlamda isyan, duan\u0131n en yaral\u0131 bi\u00e7imlerinden biridir. Dua her zaman sakin, \u00f6l\u00e7\u00fcl\u00fc ve teslim olmu\u015f bir dille kurulmaz. Bazen dua, \u201cNeden?\u201d sorusunun titrek sesidir. Bazen insan\u0131n i\u00e7inden kopan isyan, en s\u00fcsl\u00fc yakar\u0131\u015ftan daha sahicidir.<\/p>\n
Azmi Baba\u2019n\u0131n nazl\u0131 sorular\u0131, Neyzen Tevfik\u2019in yaral\u0131 teslimiyeti, Tevfik Fikret\u2019in vicdani ba\u015fkald\u0131r\u0131s\u0131 ve Dostoyevski\u2019nin ahlaki hesapla\u015fmas\u0131 ayn\u0131 derin noktaya temas eder: \u0130nsan ac\u0131 kar\u015f\u0131s\u0131nda susmad\u0131\u011f\u0131nda yaln\u0131zca ba\u015fkald\u0131rm\u0131\u015f olmaz; varolu\u015fun en b\u00fcy\u00fck muhatab\u0131na seslenmi\u015f olur.<\/p>\n
\u0130syan, insanl\u0131\u011f\u0131n kolektif haf\u0131zas\u0131nda bu y\u00fczden kal\u0131c\u0131d\u0131r. O, ac\u0131n\u0131n dili oldu\u011fu kadar ba\u011f\u0131n da dilidir. \u0130nsan Tanr\u0131\u2019ya isyan ederken bazen kendini, bazen d\u00fcnyay\u0131, bazen de Tanr\u0131\u2019yla kurdu\u011fu ili\u015fkiyi yeniden d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n
Belki de insan\u0131n en b\u00fcy\u00fck onuru, ac\u0131 kar\u015f\u0131s\u0131nda i\u00e7indeki soruyu \u00f6ld\u00fcrmemesidir. En derin inanc\u0131 ise o sorunun bir g\u00fcn duyulaca\u011f\u0131na dair ta\u015f\u0131d\u0131\u011f\u0131 sessiz umuttur.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130nsan, hayat\u0131n\u0131n en a\u011f\u0131r anlar\u0131nda yaln\u0131zca ac\u0131yla de\u011fil, anlam bo\u015flu\u011fuyla da kar\u015f\u0131la\u015f\u0131r. B\u00f6yle zamanlarda dilin en eski reflekslerinden biri ortaya \u00e7\u0131kar: Tanr\u0131\u2019ya isyan etmek. Bu isyan, basit bir \u00f6fke patlamas\u0131 de\u011fildir. Ac\u0131 \u00e7eken insan\u0131n h\u00e2l\u00e2 bir muhatap arad\u0131\u011f\u0131n\u0131, bu muhatab\u0131 da Mutlak Olan\u2019da buldu\u011funu g\u00f6sterir. Panlektik bak\u0131\u015f a\u00e7\u0131s\u0131ndan isyan, insan ruhunun Tanr\u0131 kar\u015f\u0131s\u0131ndaki k\u0131r\u0131lgan ama […]<\/p>\n","protected":false},"author":1,"featured_media":108,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-107","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-varolusculuk"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/107","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/comments?post=107"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/107\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/108"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=107"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/categories?post=107"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/tags?post=107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}