{"id":16424,"date":"2022-11-14T19:00:55","date_gmt":"2022-11-14T16:00:55","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=16424"},"modified":"2022-11-30T23:19:17","modified_gmt":"2022-11-30T20:19:17","slug":"dini-topluluklar-ve-ozgurlukten-kacis","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/dini-topluluklar-ve-ozgurlukten-kacis\/","title":{"rendered":"Dinsel topluluklar ve \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f"},"content":{"rendered":"

\u0130nsanlar, canl\u0131 t\u00fcrleri i\u00e7inde i\u00e7g\u00fcd\u00fc ve reflekslere dayal\u0131 davran\u0131\u015flar\u0131n d\u0131\u015f\u0131nda, belirli bir ak\u0131l ve zihin sistemine sahip olmalar\u0131ndan dolay\u0131 ayn\u0131 zamanda inanan, d\u00fc\u015f\u00fcnen ve davran\u0131\u015flar\u0131n\u0131 se\u00e7ebilen varl\u0131klard\u0131r. Di\u011fer canl\u0131lar, biyolojik ve genetik yap\u0131lar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kma iradesine ve imk\u00e2n\u0131na sahip olamad\u0131klar\u0131ndan, ya\u015famlar\u0131n\u0131 biyolojik s\u00fcre\u00e7lerine dayal\u0131 davran\u0131\u015flarla devam ettirirler. \u0130nsanlar, ak\u0131l ve zihin sahibi olduklar\u0131 i\u00e7in irade ettikleri ve tasarlad\u0131klar\u0131 ya\u015fam\u0131 \u00f6zg\u00fcrce in\u015fa etme f\u0131rsat ve imk\u00e2nlar\u0131na da sahiptirler (\u00d6zakp\u0131nar, 1999, 15).<\/p>\n

Potansiyel birer insan olarak do\u011fan ki\u015filerin, kavramsal ve olgusal olarak \u2018insan\u2019 olma yetkinli\u011fine ula\u015fmalar\u0131n\u0131n yolu, biyolojik ve sosyal bir varl\u0131k olman\u0131n \u00f6tesinde, bilimsel d\u00fc\u015f\u00fcnce ve iradeye dayal\u0131 \u00f6zg\u00fcr bireyler olmalar\u0131ndan ge\u00e7mektedir. Allah’\u0131n, insanlar\u0131 yaratmaktaki murad\u0131 da onlar\u0131n -ba\u015fka hi\u00e7bir g\u00fcce kulluk yapmadan- sadece kendisine \u2018kulluk\u2019 yaparak yery\u00fcz\u00fcndeki b\u00fct\u00fcn g\u00fc\u00e7l\u00fcler kar\u015f\u0131s\u0131nda \u00f6zg\u00fcr olmalar\u0131n\u0131 g\u00fcvence alt\u0131na almak ve d\u00fcnyaya g\u00fczellikler katmak olmal\u0131d\u0131r (Allah daha iyi bilir).<\/p>\n

Kendin olmaktan vazge\u00e7mek <\/strong><\/h2>\n

\u0130nsan\u0131n, kendi k\u00f6keni ile ilgili alg\u0131 ve g\u00f6r\u00fc\u015fleri kapsam\u0131nda \u201ckendilik bilinci\u201d, d\u00fc\u015f\u00fcnmeyi, akl\u0131, duyguyu, dili, haf\u0131zay\u0131 ve b\u00fct\u00fcn bunlar\u0131n \u00fcr\u00fcn\u00fc olan \u2018bilgiyi\u2019 zorunlu k\u0131lmaktad\u0131r. \u0130nsan, s\u0131ralanan bu \u00f6gelerin geli\u015ftirilmesi s\u00fcrecinde, di\u011fer varl\u0131klardan ve kimliklerden ayr\u0131 bir birey oldu\u011funun bilincine ula\u015fm\u0131\u015f olur (B\u0131\u00e7ak,2014,19).<\/p>\n

Cemaat mensubu olma e\u011filimi, kendin olmaktan vazge\u00e7mek ve kendine ait bireysel hak ve \u00f6zg\u00fcrl\u00fckleri do\u011frudan kullanma yetkisini, ergin birisi olunmas\u0131na ra\u011fmen bir ba\u015fkas\u0131na ya da toplulu\u011fa devretmek anlam\u0131na gelmektedir. Hen\u00fcz ergin olmayan \u00e7ocuklar ve 18 ya\u015f alt\u0131ndaki gen\u00e7ler i\u00e7in temel hak ve \u00f6zg\u00fcrl\u00fcklerin bir k\u0131sm\u0131n\u0131n do\u011frudan kullan\u0131lmas\u0131 yasal olarak bir \u2018velayet\u2019 sistemi i\u00e7inde ger\u00e7ekle\u015ftirilir. Bu a\u015famay\u0131 ge\u00e7mi\u015f bir ki\u015finin, normal \u015fartlarda tamamen kendi inisiyatifinde olan bireysel hak ve \u00f6zg\u00fcrl\u00fcklerin kullan\u0131m\u0131n\u0131, g\u00f6n\u00fcll\u00fc olarak ba\u015fkalar\u0131na devretmesi, her \u015feyden \u00f6nce g\u00f6n\u00fcll\u00fc bir velayet alt\u0131na girmesi demektir.<\/p>\n

Cemaat\u00e7i davran\u0131\u015flar ba\u011f\u0131ml\u0131l\u0131k getirir<\/strong><\/h2>\n

Cemaat tarz\u0131 olu\u015fumlarda yer alan ki\u015filerin, \u00e7o\u011funlukla bireyselle\u015fme d\u00fczeylerinin d\u00fc\u015f\u00fck ve kendi olma bilin\u00e7lerinin zay\u0131f olmas\u0131 nedeniyle biyolojik ve hukuki olarak birer ergin olmalar\u0131na ra\u011fmen, psikolojik olarak yeterince olgunla\u015fmam\u0131\u015f bir ki\u015fili\u011fi temsil ettikleri g\u00f6zlenmektedir. <\/strong>Bu ki\u015filerin, nerede, ne zaman, ne yapmalar\u0131 gerekti\u011fine dair karar vermeyle ilgili merak etmeye ve d\u00fc\u015f\u00fcnmeye pek ihtiya\u00e7lar\u0131 olmuyor. Cemaat tipi olu\u015fumlarda, cemaat elemanlar\u0131 i\u00e7in \u00e7o\u011funlukla nerede, ne zaman, ne yapmalar\u0131 gerekti\u011fi hakk\u0131ndaki davran\u0131\u015f kal\u0131plar\u0131 \u00f6nceden belirlenmi\u015f olmaktad\u0131r. \u201cYap gitsin\u201d, \u201cYa da yapma dursun!\u201d \u0130llaki yeni bir \u015feyler yapmak gereken durum ve \u015fartlar varsa, o zaman \u201cb\u00fcy\u00fcklerin\u201d (\u015feyhin, hoca efendinin, liderin, genel ba\u015fkan\u0131n\u2026 vb.) bir bildi\u011fi vard\u0131r! Onlar, ya talimat verir ya da ima eder; cemaat elemanlar\u0131, m\u00fcritler, partililer, yanda\u015flar, d\u00fc\u015f\u00fcnmeden gere\u011fini yerine getirirler! Ayr\u0131ca, cemaat ki\u015fisi, akl\u0131n\u0131 ve zihnini ele\u015ftirel ve yarat\u0131c\u0131 d\u00fc\u015f\u00fcnce gibi y\u00fcksek bir d\u00fczeyde de\u011fil de, sadece kendinden istenileni yerine getirmeye \u00e7abalayan edilgen bir d\u00fczeye indirgemi\u015f olarak kullan\u0131r.<\/p>\n

G\u00fcn\u00fcm\u00fczde, hen\u00fcz ya\u015flar\u0131 ergin olmayan gen\u00e7lerin bile daha fazla \u00f6zg\u00fcr olma talepleri varken, koca koca yeti\u015fkinlerin do\u011fal ve yasal haklar\u0131 olan baz\u0131 \u00f6zg\u00fcrl\u00fcklerden vazge\u00e7meleri \u00e7ok travmatik bir durum olsa gerektir.<\/p>\n

\"\"<\/p>\n

Pop\u00fcler k\u00fclt\u00fcr \u201cAc\u0131y\u0131 bal eyliyor\u201d<\/strong><\/h2>\n

Pop\u00fcler k\u00fclt\u00fcr ortamlar\u0131nda insanlar\u0131n \u00f6nemli bir kesimi, makro ve mikro d\u00fczeyde ya\u015fad\u0131klar\u0131 sorunlara yeterli \u00e7\u00f6z\u00fcmler \u00fcretemedikleri i\u00e7in bir\u00e7ok hayal k\u0131r\u0131kl\u0131klar\u0131 ya\u015farlar. \u0130nsanlar, engellenmeler kar\u015f\u0131s\u0131nda \u00e7aresiz kald\u0131k\u00e7a, i\u00e7ten i\u00e7e ya\u015fad\u0131klar\u0131 derin kayg\u0131lar ve \u00f6fkeler y\u00fcz\u00fcnden \u00e7ok ciddi bir i\u00e7 huzursuzlu\u011fa ve s\u0131k\u0131nt\u0131ya maruz kalmaktad\u0131rlar. A\u00e7\u0131k\u00e7as\u0131, sorunlar\u0131n \u00e7\u00f6z\u00fclmedi\u011fi yerlerde ya\u015fayan insanlar\u0131n bir k\u0131sm\u0131 ac\u0131 \u00e7ekmektedir. Pop\u00fcler k\u00fclt\u00fcr\u00fcn, \u00f6zellikle sorunlar\u0131n \u00e7\u00f6z\u00fclemedi\u011fi ve hayal k\u0131r\u0131kl\u0131klar\u0131n\u0131n \u00e7ok s\u0131k ya\u015fand\u0131\u011f\u0131 sosyal ortamlarda bulunmas\u0131 bir rastlant\u0131 de\u011fildir. Pop\u00fcler k\u00fclt\u00fcr, sorunlar\u0131 \u00e7\u00f6zmez, dertlere derman olmaz; ama ac\u0131 \u00e7eken ve bunalm\u0131\u015f insanlar\u0131, yapay da olsa heyecanland\u0131r\u0131r, onlara co\u015fku ve haz verir.<\/p>\n

Pop\u00fcler k\u00fclt\u00fcr\u00fcn, dengeli bir toplumsal geli\u015fmeyi ba\u015faramam\u0131\u015f ge\u00e7i\u015f toplumlar\u0131n\u0131n, \u00f6zellikle iki k\u00fclt\u00fcrel alan\u0131nda kendine gitgide derinle\u015fen bir ya\u015fam alan\u0131 buldu\u011fu g\u00f6zlenmektedir. Bunlardan biri, \u00f6\u011fretilerinden kopmu\u015f din anlay\u0131\u015f\u0131; di\u011feri, temel d\u00fc\u015f\u00fcncelerinden ve ana ilkelerinden kopmu\u015f ideolojiler ve siyaset k\u00fclt\u00fcr\u00fcd\u00fcr.<\/p>\n

Pop\u00fcler din anlay\u0131\u015f\u0131 haz verici bir s\u00fcre\u00e7tir<\/strong><\/h2>\n

Pop\u00fcler din anlay\u0131\u015f\u0131nda, dinsel topluluklar, inand\u0131klar\u0131 dinin, temel iman ve ahlak \u00f6\u011fretilerini tam olarak alg\u0131layamad\u0131klar\u0131ndan dolay\u0131 dine sonradan eklenen k\u00fclt\u00fcrel t\u00fcrevler \u00fczerinden kendilerini rahatlatacak birtak\u0131m rit\u00fceller \u00fcretmektedirler. Din\u00ee inanc\u0131n ak\u0131l ve d\u00fc\u015f\u00fcnce boyutunun en aza indirilmesi ve mistik y\u00f6n\u00fcn\u00fcn ise a\u015f\u0131r\u0131 bir bi\u00e7imde geni\u015fletilmesi sonucunda, \u00f6zellikle s\u0131k\u0131nt\u0131lar\u0131 ve i\u00e7 huzursuzluklar\u0131 hafifletici bir \u2018cezbe hali\u2019 ya\u015fat\u0131lmaktad\u0131r. Bu t\u00fcr g\u00f6r\u00fc\u015f ve uygulamalar, \u00e7o\u011funlukla tasavvuf d\u00fc\u015f\u00fcncesine ve anlay\u0131\u015f\u0131na dayand\u0131r\u0131l\u0131r. Oysa tasavvuf d\u00fc\u015f\u00fcncesi, insan zihninin merak etmesine kar\u015f\u0131l\u0131k, bilinen pozitivist y\u00f6ntemlerle bilme imk\u00e2n\u0131 olmayan baz\u0131 belirsiz durumlar hakk\u0131nda bir bilgi edinme y\u00f6ntemidir. Bilimsel d\u00fc\u015f\u00fcnce ve felsefi bilgi y\u00f6ntemi, olaylar\u0131n ve olgular\u0131n d\u0131\u015f ger\u00e7ekli\u011fini (nas\u0131l oldu\u011funu) a\u00e7\u0131klarken, tasavvuf d\u00fc\u015f\u00fcncesi i\u00e7 ger\u00e7ekli\u011fini (ni\u00e7in oldu\u011funu) a\u00e7\u0131klar ve sezgisel bilgiye ula\u015fmay\u0131 sa\u011flar. S\u00f6z gelimi, bilim, belirli \u015fartlarda iki hidrojen ile bir oksijen molek\u00fcl\u00fcn\u00fcn suyu \u2018nas\u0131l\u2019 meydana getirdi\u011fini a\u00e7\u0131klar. Tasavvuf d\u00fc\u015f\u00fcncesi, suyun \u2018ni\u00e7in\u2019 yarat\u0131ld\u0131\u011f\u0131 merak\u0131n\u0131 gidermek amac\u0131n\u0131 g\u00fcder. Tasavvufun amac\u0131, derin d\u00fc\u015f\u00fcncedir ve asla \u2018cezbe halinde\u2019 ho\u015f vakit ge\u00e7irme ve haz alma de\u011fildir, Yunus Emre\u2019ye g\u00f6re tasavvuf (yani led\u00fcn ilmi) kendini bilme ilmidir. Fakat kendini lay\u0131k\u0131yla bilmek i\u00e7in \u00f6ncelikle do\u011fal ve sosyal bilimleri bilmek gerekir (Kurtkan, 1977, 30-32).<\/p>\n

\u0130nsanlar\u0131n pozitivist bilgi y\u00f6ntemleriyle \u00f6\u011frenme imk\u00e2nlar\u0131n\u0131n olmad\u0131\u011f\u0131 baz\u0131 olay ve olgular\u0131n ger\u00e7ekli\u011fine sezgisel olarak eri\u015fme f\u0131rsat\u0131 veren tasavvuf d\u00fc\u015f\u00fcncesi, Kur\u2019an\u2019\u0131n \u2018d\u00fc\u015f\u00fcnmeye\u2019 dayal\u0131 anlam d\u00fcnyas\u0131ndan kopar\u0131larak ve basitle\u015ftirilerek bir t\u00fcr dinsel ho\u015fluk ve haz arac\u0131 haline getirilmi\u015ftir. K\u00f6keni antik Grek felsefesi ile eski Hindistan ve Ortado\u011fu k\u00fclt\u00fcrlerine dayanan mistisizmin birtak\u0131m inan\u00e7 ve ayinleri, \u00e7e\u015fitli tarikatlar arac\u0131l\u0131\u011f\u0131yla \u0130slam diniyle ili\u015fkilendirilmek suretiyle bir bilgi edinme y\u00f6ntemi olan tasavvuf d\u00fc\u015f\u00fcncesi amac\u0131ndan sapt\u0131r\u0131lm\u0131\u015ft\u0131r (Merdin, 2015, 129-130). Bu anlamda, tarikat\u00e7\u0131l\u0131\u011f\u0131n, farkl\u0131 fraksiyonlara ayr\u0131lmak suretiyle \u00e7e\u015fitli b\u00f6lgesel k\u00fclt\u00fcrlerin etkisiyle de ac\u0131lar\u0131 dindirici ve haz verici birer ayin k\u00fclt\u00fcr\u00fcne d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc \u00e7ok a\u00e7\u0131kt\u0131r. Ancak, bu rahatlat\u0131c\u0131 ve haz verici zamanlar ge\u00e7ici bir keyif h\u00e2lidir; ac\u0131 ger\u00e7ekler b\u00fct\u00fcn \u015fiddetiyle \u00fclkenin sokaklar\u0131nda veya kapal\u0131 kap\u0131lar arkas\u0131nda nice dramlar ya\u015fanarak devam eder.<\/p>\n

Bilimsel bilgiden ve ger\u00e7ek tasavvuf d\u00fc\u015f\u00fcncesinden kopuk a\u015f\u0131r\u0131 bir mistiklik(!) g\u00f6r\u00fcnt\u00fcs\u00fc, insanlara \u201ciyili\u011fi emretmek\u201d ve onlar\u0131 \u201ck\u00f6t\u00fcl\u00fcklerden sak\u0131nd\u0131rmak\u201d gibi \u00e7etin bir \u2018buyru\u011fa\u2019 uymak ve bu y\u00f6nde m\u00fccadele etme sorumlulu\u011fundan bir t\u00fcr i\u00e7e ka\u00e7\u0131\u015f olarak g\u00f6r\u00fclmelidir.<\/p>\n

Pop\u00fclist anlay\u0131\u015flar ve \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f<\/strong><\/h2>\n

Pop\u00fcler din ve siyaset anlay\u0131\u015flar\u0131 ba\u015fta olmak \u00fczere otoriter toplum ve topluluk mensuplar\u0131nda, \u00e7ok s\u0131k g\u00f6zlenen irade zay\u0131fl\u0131\u011f\u0131, sadece ki\u015fisel bir zay\u0131fl\u0131k de\u011fil, ayn\u0131 zamanda kolektif bir geriliktir. Bilimsel d\u00fc\u015f\u00fcnceye ve bilgiye yeterince ihtiya\u00e7 duymayan ki\u015fi ve topluluklarda, en yayg\u0131n ki\u015fisel ve toplumsal sonu\u00e7 irade zay\u0131fl\u0131\u011f\u0131 ve \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f olmaktad\u0131r. Erich Fromm, \u201c\u00d6zg\u00fcrl\u00fckten Ka\u00e7\u0131\u015f\u201d adl\u0131 \u00fcnl\u00fc \u00e7al\u0131\u015fmas\u0131nda, h\u0131zl\u0131 sanayile\u015fme ve sosyal de\u011fi\u015fmelerin etkisiyle gelenek\u00e7i sosyal yap\u0131larda meydana gelen ani \u00e7\u00f6z\u00fclmeler sonucunda kendilerini yaln\u0131z ve \u00e7aresiz hisseden ki\u015filerin, kendilerince g\u00fcvenilir oldu\u011funu sand\u0131klar\u0131 birtak\u0131m otoriter yap\u0131lara s\u0131\u011f\u0131nd\u0131klar\u0131ndan yani ka\u00e7\u0131\u015flar\u0131ndan s\u00f6z etmektedir. Fromm\u2019a g\u00f6re, \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f mekanizmalar\u0131n\u0131n ba\u015f\u0131nda, ki\u015filerin kendi varl\u0131klar\u0131nda yoksun olduklar\u0131 g\u00fcc\u00fc elde etmek i\u00e7in kendi bireysel \u2018beninin\u2019 ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131ndan vazge\u00e7mesi ve \u2018benini\u2019 kendi d\u0131\u015f\u0131nda daha g\u00fc\u00e7l\u00fc olarak alg\u0131lad\u0131\u011f\u0131 ba\u015fka bir ki\u015fi ya da toplulukla kayna\u015ft\u0131rmas\u0131 durumu gelmektedir (Fromm, 2019, 155). Bir defa ba\u015fka birine ya da toplulu\u011fa mutlak ba\u011fl\u0131 kal\u0131n\u0131nca, \u00e7e\u015fitli belirsizlikler kar\u015f\u0131s\u0131nda nas\u0131l davranmak gerekti\u011fi hakk\u0131nda b\u00fcsb\u00fct\u00fcn d\u00fc\u015f\u00fcnmekten ve sorumluluktan ka\u00e7\u0131lm\u0131\u015f olunuyor.<\/p>\n

\"\"<\/p>\n

Anlamak ve bilmek iradeyi harekete ge\u00e7irir<\/strong><\/h2>\n

Ak\u0131l ve zihinsel s\u00fcre\u00e7lerin, insan\u0131n yarat\u0131l\u0131\u015f amac\u0131na uygun olarak ve i\u015flevsel anlamda i\u015fledi\u011finin ilk i\u015fareti, olaylar ve olgular kar\u015f\u0131s\u0131nda bilimsel d\u00fc\u015f\u00fcnce ve \u00e7\u0131kar\u0131mlarda bulunarak bireysel irade ve \u00f6zg\u00fcrl\u00fck bilincine sahip olmakt\u0131r. T\u00fcrk d\u00fc\u015f\u00fcn\u00fcr\u00fc Nureddin Top\u00e7u\u2019ya g\u00f6re, irade, \u201cbizim d\u0131\u015f d\u00fcnyaya kar\u015f\u0131 koydu\u011fumuz i\u00e7sel kuvvettir\u201d. Hareket ise iradenin bir t\u00fcr d\u0131\u015fa vurumu ve d\u0131\u015ftaki eseridir (Top\u00e7u, 2004,17-18)).<\/p>\n

Top\u00e7u\u2019ya g\u00f6re, hareket, \u00f6zg\u00fcr bir iradenin \u00f6zg\u00fcr eylemidir. \u0130nsanlar\u0131n, din ve siyaset gibi sosyal kurumlarla olan ili\u015fkilerini, bilimsel d\u00fc\u015f\u00fcnce ve zihniyet ekseninde d\u00fczenlemeleri onlar\u0131 \u00f6zg\u00fcr k\u0131lacakt\u0131r.<\/p>\n

 <\/p>\n

B\u0131\u00e7ak, Ayhan (2014): Tarih Metafizi\u011fi ya da Kendilik Bilinci, Derg\u00e2h Yay\u0131nlar\u0131: 594, \u0130stanbul<\/p>\n

Fromm, Erich (2019): \u00d6zg\u00fcrl\u00fckten Ka\u00e7\u0131\u015f, Say Yay\u0131nlar\u0131, \u0130stanbul<\/p>\n

Kurtkan, Amiran (1977): Sosyolojik A\u00e7\u0131dan Tasavvuf ve Laiklik, Kutsun Yay\u0131nevi, \u0130stanbul<\/p>\n

Merdin, Saadettin (2015): \u0130slam\u2019\u0131n Pavluslar\u0131 1, Felsefi Tasavvuf, Ara\u015ft\u0131rma Yay\u0131nlar\u0131: 103, Ankara<\/p>\n

\u00d6zakp\u0131nar, Y\u0131lmaz (1999): \u0130nsan \u0130nanan Bir Varl\u0131k, \u00d6t\u00fcken Ne\u015friyat: 426, \u0130stanbul<\/p>\n

Top\u00e7u, Nureddin (2004): \u0130radenin Davas\u0131, Devlet ve Demokrasi, Derg\u00e2h Yay\u0131nlar\u0131: 174, \u0130stanbul<\/p>\n","protected":false},"excerpt":{"rendered":"

Cemaat mensubu olma e\u011filimi, ki\u015finin kendisi olmaktan vazge\u00e7mesi ve kendine ait bireysel hak ve \u00f6zg\u00fcrl\u00fckleri do\u011frudan kullanma yetkisini, ergin birisi olunmas\u0131na ra\u011fmen bir ba\u015fkas\u0131na ya da toplulu\u011fa devretmek anlam\u0131na gelmektedir.<\/p>\n","protected":false},"author":187,"featured_media":16431,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61],"tags":[2175,293,2494,1436,2492],"yoast_head":"\nDinsel topluluklar ve \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<meta name=\"description\" content=\"Cemaat mensubu olma e\u011filimi, kendin olmaktan vazge\u00e7mek ve kendine ait bireysel hak ve \u00f6zg\u00fcrl\u00fckleri do\u011frudan kullanma yetkisini, ergin birisi olunmas\u0131na ra\u011fmen bir ba\u015fkas\u0131na ya da toplulu\u011fa devretmek anlam\u0131na gelmektedir.\" \/>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/dini-topluluklar-ve-ozgurlukten-kacis\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Dinsel topluluklar ve \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015f - 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