\u0130nsanlar\u0131n, \u00e7e\u015fitli uyar\u0131mlar ve olaylar kar\u015f\u0131s\u0131ndaki vaziyet al\u0131\u015flar\u0131, sadece biyolojik refleksler ile k\u00fclt\u00fcrel \u00f6\u011frenmelerden edinilen davran\u0131\u015flardan ibaret de\u011fildir. \u0130nsanlar, ak\u0131l ve zihnin \u2018soyut d\u00fc\u015f\u00fcnme\u2019 yetisinin kullan\u0131m\u0131 ile \u00e7e\u015fitli durumlar kar\u015f\u0131s\u0131nda birtak\u0131m tav\u0131rlar g\u00f6sterebilir.<\/p>\n
Soyut d\u00fc\u015f\u00fcnme, insan zihnindeki bilgiler ve kavramlar gibi simgeler aras\u0131nda karma\u015f\u0131k ve \u00e7ok y\u00f6nl\u00fc ba\u011flant\u0131lar kurma i\u015flemidir. Bilimsel ara\u015ft\u0131rma y\u00f6ntemleri arac\u0131l\u0131\u011f\u0131yla yeni sentezler ve \u00e7\u0131kar\u0131mlar yapma s\u00fcrecidir (Kahveci, 2019,150).<\/p>\n
\u0130nsan zihni, ba\u015fta bilimsel bilgiler olmak \u00fczere, felsefe, sanat, etik, edebiyat vb. bilgi alanlar\u0131yla ilgili kavramlar\u0131n kullan\u0131m\u0131 sayesinde son derece nitelikli d\u00fc\u015f\u00fcnceler \u00fcretebilir. Bu \u00f6zg\u00fcn d\u00fc\u015f\u00fcnceler, insanlara bir\u00e7ok konuda \u00f6zg\u00fcn hareket imk\u00e2n\u0131 verebilir. D\u00fc\u015f\u00fcnen insanlar\u0131n, t\u00fcmden i\u00e7inde yer ald\u0131klar\u0131 toplulu\u011fun beklentilerine ve dayatmalar\u0131na g\u00f6re davranmalar\u0131 yerine, bizzat kendilerinin hareketlerini \u00f6zg\u00fcrce se\u00e7me imk\u00e2nlar\u0131 olur.<\/p>\n
D\u00fc\u015f\u00fcnen bir varl\u0131k olan insan\u0131n soyut d\u00fc\u015f\u00fcnceye ula\u015fmas\u0131, nitelikli bilgi setlerinden \u00e7\u0131kar\u0131lan ak\u0131lc\u0131 ve bilimsel kavramlar \u00fczerinden ger\u00e7ekle\u015fir. \u0130nsanlar ayn\u0131 k\u00fclt\u00fcr \u00e7evresinde yeti\u015fseler ve ortak e\u011fitim s\u00fcre\u00e7lerinden ge\u00e7seler bile, her birinin zihninde yerle\u015fen bilgi ve kavramlar farkl\u0131 bilgi bile\u015fimlerine ve simgelerine sahiptir. Kendilerine \u00f6\u011fretilen ya da \u00f6\u011frendikleri bilgi ve k\u00fclt\u00fcr \u00f6\u011felerinin farkl\u0131l\u0131\u011f\u0131, onlarda farkl\u0131 d\u00fc\u015f\u00fcnce setlerine ve davran\u0131\u015flar\u0131na yol a\u00e7ar.<\/p>\n
\u00c7o\u011fu insan, biyolojik ve do\u011fal davran\u0131\u015flar\u0131 ile i\u00e7inde ya\u015fad\u0131klar\u0131 toplumsal s\u00fcre\u00e7lerde kendilerine \u00f6\u011fretilen genel rol davran\u0131\u015flar\u0131yla s\u0131radan bir hayat s\u00fcrmeyi yeterli g\u00f6r\u00fcr. Kimi insan da bu temel ve genel rol davran\u0131\u015flar\u0131n\u0131n \u00f6tesinde, hi\u00e7 olmazsa belirli konularda kendi bireysel iradesiyle \u00f6zg\u00fcr hareket etme tavr\u0131n\u0131 se\u00e7er.<\/p>\n
\u0130nsanlar\u0131n toplam davran\u0131\u015f setleri i\u00e7inde, \u00f6zellikle do\u011fu toplumlar\u0131nda, toplumsal davran\u0131\u015flar\u0131n pay\u0131 bireysel hareketlerden nispeten daha fazlad\u0131r. Ayr\u0131ca, toplumsal s\u00fcre\u00e7lere pop\u00fcler k\u00fclt\u00fcr\u00fcn daha fazla egemen olmas\u0131yla birlikte, bireyselle\u015fme ve \u00f6zg\u00fcr hareket etme imk\u00e2n\u0131 olduk\u00e7a k\u0131s\u0131tlan\u0131r. Pop\u00fcler k\u00fclt\u00fcr\u00fcn, ki\u015fili\u011fin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozucu etkisi sonucunda, insan davran\u0131\u015flar\u0131n\u0131n “tutarl\u0131l\u0131k” ve “mant\u0131kilik” dokusu s\u00fcrekli par\u00e7alan\u0131r. Bu y\u00fczden, pop\u00fcler siyaset ve inan\u00e7 anlay\u0131\u015flar\u0131nda ki\u015filerin eylemleri \u00fczerindeki bireysel iradeleri giderek kaybolur. \u00a0Bu ki\u015filer, kendi iradeleriyle hareket etmek yerine, \u00e7e\u015fitli siyasi ve dini topluluklar\u0131n \u00e7o\u011funlukla ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimsel zihniyetten uzak y\u00f6neticilerin pe\u015flerine tak\u0131l\u0131rlar.<\/p>\n
Bu durum, bir anlamda insanlar\u0131n tutum ve tav\u0131rlar\u0131nda, kendi ak\u0131l ve iradelerini yeterince kullanmamalar\u0131 anlam\u0131na gelir. Ki\u015fi, kendi ya\u015fam bi\u00e7imini, bireysel yetenek, bilgi, beceri ve di\u011fer \u00f6znel niteliklerine g\u00f6re de\u011fil de pop\u00fcler k\u00fclt\u00fcr \u00e7evresinin egemen \u00f6zelliklerine g\u00f6re bi\u00e7imlendirir. Bu \u015fekilde, kendi bireysel tercihlerine g\u00f6re yapabilecekleri davran\u0131\u015flardan vazge\u00e7erek, kendilerini kitlenin \u00e7ekim alan\u0131na b\u0131rak\u0131rlar. Bir anlamda, \u00f6zg\u00fcr ve \u00f6zg\u00fcn bir birey olmaktan uzakla\u015f\u0131rlar.<\/p>\n
\u2018\u00d6zg\u00fcrl\u00fck\u2019, toplumsal bir varl\u0131k olan insan\u0131n, toplum i\u00e7inde ya\u015famas\u0131n\u0131 s\u00fcrd\u00fcrmeye yetecek kadar toplumsal davran\u0131\u015flara sahip olurken, bir\u00e7ok hareketini kendi ak\u0131l ve iradesinin etkisiyle belirlemesidir. \u00d6zg\u00fcr bir insan, i\u00e7inde bir \u015fekilde yer ald\u0131\u011f\u0131 toplulukta erimeden, ama kendisini toplumun d\u0131\u015f\u0131na da \u00e7\u0131karmadan var olmay\u0131 ba\u015faracakt\u0131r. B\u00f6ylece, birey, ‘birey-toplum\u2019 dengesi \u00e7er\u00e7evesinde, kendi farkl\u0131l\u0131\u011f\u0131 ile toplumsal beklentiler aras\u0131nda bir denge yaratarak, toplum i\u00e7inde \u00f6zg\u00fcr hareket etme imkan\u0131na kavu\u015facakt\u0131r.<\/p>\n
\u0130nsan zihni, biyolojik varl\u0131\u011f\u0131n i\u00e7g\u00fcd\u00fcsel davran\u0131\u015f itilimleri ile i\u00e7ten, mensubu oldu\u011fu topluluklar\u0131n \u00e7evre bask\u0131s\u0131 ile d\u0131\u015ftan \u00e7ok say\u0131da davran\u0131\u015fa zorlan\u0131r. Bu iki davran\u0131\u015f etken grubu kar\u015f\u0131s\u0131nda insanlar, \u00e7o\u011funlukla kendi \u00f6zg\u00fcr hareketlerini se\u00e7mede k\u0131s\u0131tl\u0131 davran\u0131rlar. Pop\u00fcler k\u00fclt\u00fcr ortam\u0131nda ise \u00e7evrenin k\u00fclt\u00fcrel bask\u0131s\u0131 ve y\u00f6nlendirmesi, \u00e7ok daha fazla yo\u011funla\u015f\u0131r. B\u00f6ylece, ki\u015filerin hayat\u0131, \u00e7o\u011funlukla i\u00e7 ve \u00e7ok say\u0131daki d\u0131\u015f davran\u0131\u015f belirleyici etkenlerin zorlamas\u0131yla giderek s\u0131radanla\u015f\u0131r. Oysa, \u2018birey-toplum\u2019 dengesi \u00e7er\u00e7evesinde, insan\u0131n bilgi, d\u00fc\u015f\u00fcnce ve iradesinin yard\u0131m\u0131yla \u00fc\u00e7\u00fcnc\u00fc bir yol, yani \u00f6zg\u00fcr hareket etme se\u00e7ene\u011fi bulunmaktad\u0131r. \u0130nsanlar i\u00e7in Kur\u2019an\u2019a g\u00f6re yer y\u00fcz\u00fcn\u00fcn \u2018halifesi\u2019, sosyolojiye g\u00f6re milletin \u2018bireyi\u2019 ve mill\u00ee devlete g\u00f6re \u2018vatanda\u015f\u2019 olma s\u0131fat\u0131n\u0131 hak etmi\u015f olmak, ancak bilgi, d\u00fc\u015f\u00fcnce ve irade sahibi olmak, yani \u2018\u00f6zg\u00fcr bireyler\u2019 olmakla m\u00fcmk\u00fcnd\u00fcr. \u0130nsanlar i\u00e7in daha insani ve se\u00e7kin bir hayat ya\u015famak, \u00f6zg\u00fcr se\u00e7imleri ve tav\u0131rlar\u0131 sayesinde ger\u00e7ekle\u015fir.<\/p>\n
Siyaset ve din\u00ee simgeli pop\u00fcler k\u00fclt\u00fcr, ki\u015filerin duygu ve heyecanlar\u0131n\u0131, s\u00fcrekli olarak s\u00fcr\u00fcle\u015fmeye indirgemektedir. S\u00fcr\u00fc ki\u015fileri, s\u0131rf bencil \u00e7\u0131karlar\u0131 elde etmek u\u011fruna ve bilin\u00e7sizce bir toplulu\u011fa \u2018itaat\u2019 ve \u2018biat\u2019 etme temelli aidiyetler pe\u015fine d\u00fc\u015fmektedir. Mevcut egemen ve yayg\u0131n gidi\u015fata d\u00fc\u015f\u00fcnmeden kat\u0131lmak, bir anlamda \u00f6zg\u00fcrl\u00fckten ka\u00e7\u0131\u015ft\u0131r.<\/p>\n
\u201cDirenme\u201d, bilin\u00e7siz davran\u0131\u015f s\u00fcr\u00fcklenmelerine kar\u015f\u0131, kendi ak\u0131l ve iradesiyle bir tav\u0131r geli\u015ftirme hareketidir. Direnen insan, \u2018yer y\u00fcz\u00fc halifesi\u2019, \u2018birey\u2019 ve \u2018vatanda\u015f\u2019 olma iradesi ile kendi hayat\u0131n\u0131 y\u00f6netme imk\u00e2n\u0131 bulacakt\u0131r. Direnen insan, i\u00e7g\u00fcd\u00fclerine ve d\u0131\u015f sosyo-k\u00fclt\u00fcrel \u015fartlara g\u00f6re biyolojik yap\u0131n\u0131n sevk etti\u011fi bir canl\u0131 olmaktan \u00e7\u0131kar, hareketlerini kendisi se\u00e7er ve kararla\u015ft\u0131r\u0131r (\u00d6zakp\u0131nar, 1999, 15-16).<\/p>\n
Direnme tavr\u0131, insan\u0131n, i\u00e7g\u00fcd\u00fc ve pop\u00fcler k\u00fclt\u00fcr temelli davran\u0131\u015flar\u0131n yerine, bireysel iradeye dayal\u0131 hareketler i\u00e7inde olmas\u0131n\u0131 temsil etmektedir. \u2018\u0130syan\u2019 kavram\u0131n\u0131, \u2018Allah\u2019\u0131n bizdeki hareketidir.\u2019 \u015feklinde tan\u0131mlayan Nureddin Top\u00e7u, \u2018\u0130nsan\u0131n isyan\u0131, her \u015feyden \u00f6nce bizzat kendi tabiat\u0131na kar\u015f\u0131, kendi i\u00e7 kuvvetlerine, dar ve bencil arzular\u0131na kar\u015f\u0131 isyan\u0131d\u0131r.\u2019 ifadesini kullanmaktad\u0131r. Kendi i\u00e7g\u00fcd\u00fclerinin zorbal\u0131\u011f\u0131ndan kurtulan insan\u0131n, \u00e7evredeki zorbalar\u0131n egemenlik ve bask\u0131lar\u0131na da isyan edece\u011fini savunur (Top\u00e7u, 2021, 210). \u0130nsan iradesinin, i\u00e7inde bulundu\u011fu al\u0131\u015f\u0131lm\u0131\u015f \u015fartlara boyun e\u011fmeyip yeni bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, yeni bir toplum d\u00fczeni kurma y\u00f6n\u00fcndeki hareketlere “\u0130syan Ahlak\u0131” ad\u0131n\u0131 veren Nurettin Top\u00e7u’dan esinlenerek, her t\u00fcrl\u00fc bencilli\u011fe, ikiy\u00fczl\u00fcl\u00fc\u011fe, ahlaks\u0131zl\u0131\u011fa ve zorbal\u0131\u011fa tav\u0131r koymaya “direnme ahlak\u0131” ad\u0131n\u0131 vermek m\u00fcmk\u00fcn olmal\u0131d\u0131r.<\/p>\n
Direnme ahl\u00e2k\u0131, insan\u0131n as\u0131l ve temel referanslar\u0131 ile ak\u0131l ve vicdan eksenli bir hayat ya\u015famaya ili\u015fkin iradesini temsil eder. Bu y\u00f6n\u00fcyle direnme ahl\u00e2k\u0131, toplum i\u00e7indeki tav\u0131r ve hareketlerin, kitlenin arzu ve heveslerine g\u00f6re de\u011fil, insan\u0131n kendi \u00f6zg\u00fcr iradesine g\u00f6re \u015fekillenmesidir. S\u00f6z gelimi, s\u0131radan biri yerine \u00f6zg\u00fcn bir \u015fahsiyet olmak; duygular yerine ak\u0131lc\u0131 d\u00fc\u015f\u00fcnceyi \u00f6n plana \u00e7\u0131karmak; davran\u0131\u015flarda bencillik ve ikiy\u00fczl\u00fcl\u00fck yapmak yerine g\u00f6rev ahl\u00e2k\u0131na sahip olmak gibi.<\/p>\n
Pop\u00fcler k\u00fclt\u00fcr etkisi alt\u0131nda ya\u015fayan insanlar\u0131n davran\u0131\u015flar\u0131nda, \u2018bencillikler\u2019, \u2018tutars\u0131zl\u0131klar\u2019, \u2018\u00e7eli\u015fkiler\u2019 ve \u2018ikiy\u00fczl\u00fcl\u00fckler\u2019 \u00e7ok s\u0131k g\u00f6r\u00fclmektedir. \u00a0Hayat\u0131n bir\u00e7ok alan\u0131nda, incitici, aldat\u0131c\u0131, yalanc\u0131, k\u0131\u015fk\u0131rt\u0131c\u0131 ve ba\u015ftan \u00e7\u0131kar\u0131c\u0131 bir eylem tarz\u0131 egemen olmaktad\u0131r.<\/p>\n
Sonu\u00e7 olarak, insanlar\u0131n bireysel iradeleri, bir yandan bilimsel d\u00fc\u015f\u00fcnme y\u00f6ntemleriyle di\u011fer yandan da insan ve t\u00f6re de\u011ferleri e\u011fitimiyle g\u00fc\u00e7lendirilmelidir. G\u00fcn\u00fcm\u00fczde, pop\u00fcler k\u00fclt\u00fcr\u00fcn her t\u00fcrl\u00fc ayart\u0131c\u0131 ve ba\u015ftan \u00e7\u0131kar\u0131c\u0131 s\u00fcr\u00fcle\u015fmesine kar\u015f\u0131 en etkili \u00e7\u00f6z\u00fcm direnme ahl\u00e2k\u0131d\u0131r.<\/p>\n
Kahveci, N. (2019):<\/strong> Sistematik D\u00fc\u015f\u00fcnce, Do\u011fu Kitabevi<\/em>, 3.Bask\u0131, \u0130stanbul<\/p>\n Top\u00e7u, N. (2021):<\/strong> \u0130syan Ahlak\u0131<\/em>, T\u00fcrk\u00e7esi: Mustafa K\u00d6K-Musa DO\u011eAN, Dergah Yay\u0131nlar\u0131:153, \u0130stanbul<\/p>\n \u00d6zakp\u0131nar, Y. (1999):<\/strong> \u0130nsan \u0130nanan Bir Varl\u0131k, \u00d6t\u00fcken Ne\u015friyat<\/em>:426, \u0130stanbul<\/p>\n","protected":false},"excerpt":{"rendered":" Yazar\u0131m\u0131z Feyzullah Ero\u011flu bu kez, toplumun pop\u00fcler k\u00fclt\u00fcrde zihnin d\u00fc\u015f\u00fcnme yetisinin nas\u0131l zay\u0131flat\u0131ld\u0131\u011f\u0131n\u0131; bu sistematik ve yanl\u0131\u015f uygulamay\u0131 durdurmak i\u00e7in insan\u0131n kendisine nas\u0131l bir kalkan bulmas\u0131 gerekti\u011fini anlat\u0131yor ve bunu “Direnme ahl\u00e2k\u0131” olarak tan\u0131ml\u0131yor.<\/p>\n","protected":false},"author":187,"featured_media":17114,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[62],"tags":[],"coauthors":[2225],"class_list":["post-17113","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim-kultur"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17113","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/187"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=17113"}],"version-history":[{"count":3,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17113\/revisions"}],"predecessor-version":[{"id":17117,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17113\/revisions\/17117"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/17114"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=17113"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=17113"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=17113"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=17113"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}