{"id":6465,"date":"2019-03-24T10:30:00","date_gmt":"2019-03-24T07:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=6465&preview=true&preview_id=6465"},"modified":"2019-03-23T17:30:35","modified_gmt":"2019-03-23T14:30:35","slug":"korkunc-tanrilardan-zalim-devlet-baskanlarina","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/korkunc-tanrilardan-zalim-devlet-baskanlarina\/","title":{"rendered":"Korkun\u00e7 tanr\u0131lardan zalim devlet ba\u015fkanlar\u0131na"},"content":{"rendered":"
\"Kaz\u0131kl\u0131

Kaz\u0131kl\u0131 Voyvoda ad\u0131yla nam salan III. Vlad ya da Kont Dracula<\/p><\/div>\n

Mitolojide korkun\u00e7 h\u00fck\u00fcmdar ve ba\u011flay\u0131c\u0131 tanr\u0131<\/strong><\/h2>\n

Genel mitolojide \u201ckorkun\u00e7 h\u00fck\u00fcmdar\u201d olarak \u201cba\u011flay\u0131c\u0131 tanr\u0131\u201d arketipi vard\u0131r ki i\u015fbu h\u00fck\u00fcmdar\/tanr\u0131n\u0131n en bariz \u00f6zelli\u011fi sava\u015fmaks\u0131z\u0131n<\/em> iktidar\u0131 ele ge\u00e7irmesidir. Fakat onun sava\u015fmadan iktidar\u0131 elde etmesi bar\u0131\u015f\u00e7\u0131l oldu\u011fu anlam\u0131na gelmiyor. Zaten bar\u0131\u015f\u00e7\u0131l olsayd\u0131 arkaik d\u00fc\u015f\u00fcnce ona korkun\u00e7 h\u00fck\u00fcmdar s\u0131fat\u0131n\u0131 vermeyecekti. \u015eu halde ba\u011flay\u0131c\u0131 tanr\u0131 konumundaki korkun\u00e7 h\u00fck\u00fcmdar\u0131 iktidara ta\u015f\u0131yan g\u00fc\u00e7 nedir? Genel ifadeyle s\u00f6ylersek b\u00fcy\u00fcd\u00fcr. Onun b\u00fcy\u00fcsel ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 g\u00f6zba\u011fc\u0131l\u0131kt\u0131r, g\u00f6z boyamad\u0131r, aldatma ve kand\u0131rma \u00fczerinedir. Hile ve desise, entrika, yalanc\u0131l\u0131k ve dolanc\u0131l\u0131k onun silah\u0131d\u0131r. Bir silah olarak \u201cb\u00fcy\u00fc\u201d dedi\u011fimizde ille de sihri anlamam\u0131z gerekmiyor. Arkaik toplumlar korkun\u00e7 h\u00fck\u00fcmdar\u0131n kara b\u00fcy\u00fcden yararland\u0131\u011f\u0131na, bu sayede me\u015fru h\u00fck\u00fcmdar\u0131 alt edebildi\u011fine inan\u0131yorlar. Me\u015fru h\u00fck\u00fcmdar sava\u015fan tanr\u0131d\u0131r. Sava\u015ftan kas\u0131tsa her t\u00fcrden m\u00fccadele y\u00f6ntemidir. Oysaki kara b\u00fcy\u00fcy\u00fc silah olarak kulland\u0131\u011f\u0131 varsay\u0131lan korkun\u00e7 h\u00fck\u00fcmdar\u0131n sava\u015fmaya ihtiyac\u0131 yoktur \u00e7\u00fcnk\u00fc iktidar\u0131 gayrime\u015fru yollardan gasp etmeye muktedirdir.<\/p>\n

\"\u0130lk

\u0130lk \u00c7in imparatoru olan Qin Shi Huang, \u00c7in Seddini in\u015fa ettiren isimdir. \u00c7in Seddi’nin yap\u0131l\u0131\u015f\u0131 s\u0131ras\u0131nda tam 6 bin askerini \u00e7e\u015fitli nedenlerden dolay\u0131 \u00f6ld\u00fcrd\u00fc.<\/p><\/div>\n

Korkun\u00e7 h\u00fck\u00fcmdar veya m\u00fcnaf\u0131k<\/strong><\/h2>\n

Mircea Eliade \u201cba\u011flay\u0131c\u0131 tanr\u0131\u201d arketipini Georges Dum\u00e9zil \u00fczerinden irdelerken korkun\u00e7 h\u00fck\u00fcmdar\u0131n b\u00fcy\u00fc silah\u0131n\u0131 tekelinde tuttu\u011funu belirtiyor. Buradan anl\u0131yoruz ki me\u015fru h\u00fck\u00fcmdar\u0131n b\u00fcy\u00fc imk\u00e2n\u0131 bulunmuyor. Nitekim korkun\u00e7 h\u00fck\u00fcmdar\u0131n kar\u015f\u0131t\u0131n\u0131 me\u015fru k\u0131lan da budur. \u00c7\u00fcnk\u00fc me\u015fru h\u00fck\u00fcmdar aldatmaz. G\u00f6zba\u011fc\u0131l\u0131k silah\u0131 \u201c\u00e7o\u011fu zaman maddi veya mec\u00e2zi ba\u011f, d\u00fc\u011f\u00fcm, ba\u011flant\u0131 bi\u00e7iminde ortaya \u00e7\u0131kmaktad\u0131r.\u201d[i]<\/a> Biz bu yaz\u0131m\u0131zda bilinen anlamdaki kara b\u00fcy\u00fc uygulamalar\u0131n\u0131 es ge\u00e7erek korkun\u00e7 h\u00fck\u00fcmdar\u0131n g\u00f6z boyama ve aldatma y\u00f6nlerini ele alaca\u011f\u0131z. \u0130slam terminolojisindeki \u201cm\u00fcnaf\u0131kl\u0131k\u201d kavram\u0131yla da ilintili bulunan g\u00f6z boyayarak toplumu aldatma ve sindirme politikalar\u0131 her \u00e7a\u011fda kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Psikolojik bask\u0131 ve zihin y\u00f6nlendirme uygulamalar\u0131 ayn\u0131 kapsamdad\u0131r. Sava\u015fmaks\u0131z\u0131n (m\u00fccadele etmeksizin) me\u015fru iktidar\u0131 ala\u015fa\u011f\u0131 ederek h\u00e2kimiyet taht\u0131na oturmak siyaseti me\u015fru gibi g\u00f6r\u00fcnebilir. Ama asl\u0131nda burada gayrime\u015fru bir m\u00fccadele s\u00f6z konusudur. Bu gayrime\u015fruluk maskelenerek me\u015frula\u015ft\u0131r\u0131l\u0131r. Maskelemek g\u00f6zba\u011fc\u0131l\u0131kt\u0131r. Gayrime\u015fru olan\u0131 me\u015fru g\u00f6stermek aldatmad\u0131r. Mitolojideki ba\u011flay\u0131c\u0131 tanr\u0131<\/em> esas itibar\u0131yla g\u00f6z boyayarak, kand\u0131rarak, yalan s\u00f6yleyerek toplumun zihnini ve psikolojisini ba\u011flamaktad\u0131r. Ve haliyle me\u015fru iktidar yanl\u0131lar\u0131n\u0131n da elini kolunu ba\u011flamaktad\u0131r. Toplumu kontrol\u00fc alt\u0131na ald\u0131\u011f\u0131nda (toplumu kendisine ba\u011flad\u0131\u011f\u0131nda) me\u015fru unsurlar\u0131n hareket alanlar\u0131 d\u00fc\u011f\u00fcmlenir. D\u00fc\u011f\u00fcm bu nedenle bir silaht\u0131r. Tabii ki zalim ve yalanc\u0131 otoritenin silah\u0131d\u0131r. Ba\u011f\u0131ml\u0131l\u0131k budur. Ba\u011f\u0131ms\u0131zl\u0131k ise d\u00fc\u011f\u00fcm\u00fcn \u00e7\u00f6z\u00fclmesidir.<\/p>\n

\"Kanl\u0131

Elizabeth Bathory-Kanl\u0131 Kontes 600 k\u00f6yl\u00fc gen\u00e7 k\u0131z\u0131 i\u015fkence ederek \u00f6ld\u00fcrd\u00fc. Gen\u00e7 ve g\u00fczel kalmak i\u00e7in bakire kan\u0131 i\u00e7en krali\u00e7e k\u0131zlar\u0131n etini \u0131s\u0131rarak t\u00fcrl\u00fc i\u015fkencelerle kanlar\u0131n\u0131 k\u00fcvette toplad\u0131<\/p><\/div>\n

T\u00f6reye uymayan cehenneme zincirlenir<\/strong><\/h2>\n

Me\u015fru olan t\u00f6redir, anayasad\u0131r, hukuk ve adalettir. Dede Korkut hik\u00e2yelerinde bir sorun \u00e7\u0131kt\u0131\u011f\u0131nda d\u00fc\u011f\u00fcm\u00fc daima Korkut Ata \u00e7\u00f6z\u00fcyor \u00e7\u00fcnk\u00fc Korkut Ata bir bilge olarak O\u011fuz evreninde t\u00f6reyi (yasamay\u0131) temsil ediyor. Zalim h\u00fck\u00fcmdar t\u00f6reyi \u00e7i\u011fner fakat bunu hileyle yapt\u0131\u011f\u0131 i\u00e7in t\u00f6renin koruyucusu imi\u015f gibi kendisini dayat\u0131r. Gayrime\u015fru otorite umumiyetle t\u00f6renin aksayan taraflar\u0131n\u0131 d\u00fczeltmek amac\u0131yla iktidara \u00e7\u00f6kt\u00fc\u011f\u00fc alg\u0131s\u0131 olu\u015fturur. T\u00f6reyi bozmak i\u00e7in de\u011fil de yenilemek i\u00e7in geldi\u011fini s\u00f6yler. Ba\u011flay\u0131c\u0131 tanr\u0131 olarak korkun\u00e7 h\u00fck\u00fcmdar, me\u015fru rakiplerini \u201ckurtulmas\u0131 m\u00fcmk\u00fcn olmayan bir \u015fekilde yakalayarak, aralar\u0131nda asl\u0131nda \u00e7ok g\u00fc\u00e7l\u00fcleri de olan muhtemel rakiplerini hareketsizle\u015ftirmekte, daha da kesin olarak onlar\u0131 ba\u011flamakta, onlar\u0131 cehenneme zincirlemektedir.\u201d[ii]<\/a><\/p>\n

\"\u0130t-baraklar\"

\u0130t-baraklar-Eski t\u00fcrk destanlar\u0131nda s\u00f6z\u00fc edilen, T\u00fcrklerin s\u00fcrekli sava\u015fa tutu\u015ftuklar\u0131, o zamanki T\u00fcrklerin kuzeybat\u0131s\u0131nda ya\u015fayan “k\u00f6pek ba\u015fl\u0131 insana benzer yarat\u0131klar”<\/p><\/div>\n

K\u00f6t\u00fcler maske takar<\/strong><\/h2>\n

Sorunlar yuma\u011f\u0131 d\u00fc\u011f\u00fcmd\u00fcr. D\u00fc\u011f\u00fcm \u00e7\u00f6z\u00fclmedik\u00e7e b\u00fcy\u00fc bozulamaz. Zul\u00fcm (k\u00f6t\u00fcl\u00fck) karanl\u0131kt\u0131r, kaostur, iyilik y\u00f6n\u00fcndeki hakikatin perdelenmesidir. Karanl\u0131k bir \u00f6rt\u00fcd\u00fcr. Do\u011frulu\u011fu g\u00f6lgeler ve gizler. Tersine \u00e7evirme yoluyla karanl\u0131k<\/em> kendisini de \u00f6rter. Tersine \u00e7evirmeden kast\u0131m\u0131z, karanl\u0131\u011f\u0131n kendisini ayd\u0131nl\u0131km\u0131\u015f gibi g\u00f6stermesi ve g\u00f6zba\u011fc\u0131l\u0131kla ayd\u0131nl\u0131\u011f\u0131 karartmas\u0131d\u0131r. B\u00fcy\u00fclenen toplum karanl\u0131\u011f\u0131 ayd\u0131nl\u0131k san\u0131rken ayd\u0131nl\u0131\u011f\u0131nsa karanl\u0131k oldu\u011fu propagandas\u0131na kap\u0131lmas\u0131d\u0131r. \u00d6rt\u00fcl\u00fcl\u00fck maske tak\u0131nmakt\u0131r. Maske takan ki\u015finin iki y\u00fcz\u00fc vard\u0131r, ger\u00e7ek y\u00fcz\u00fc ve kendisinin bu ger\u00e7ek y\u00fcz\u00fcn\u00fc \u00f6rten sahte y\u00fcz\u00fc. \u0130kiy\u00fczl\u00fcl\u00fck dedi\u011fimiz \u015fey budur. Dede Korkut\u2019taki korkun\u00e7 suratl\u0131 Tepeg\u00f6z\u2019\u00fcn maskesi yoktur. Tepeg\u00f6z oldu\u011fu gibi g\u00f6r\u00fcnmektedir. Bu bak\u0131mdan Tepeg\u00f6z a\u00e7\u0131k\u00e7a g\u00f6r\u00fcnen k\u00f6t\u00fcl\u00fckt\u00fcr. H\u00e2lbuki T\u00fcrk efsanelerindeki \u0130t-Baraklar (ve haliyle onlar\u0131n kral\u0131 tekil \u0130t-Barak) maskelidir. \u0130t-Baraklar\u0131n \u00fclkesinin ad\u0131n\u0131n karanl\u0131klar \u00fclkesi<\/em> olmas\u0131ndan anl\u0131yoruz ki onlar asl\u0131nda kapal\u0131 k\u00f6t\u00fcl\u00fckt\u00fcrler. Tepeg\u00f6z ile \u0130t-Barak aras\u0131ndaki fark ilkinin maskesiz ama ikincisinin maskeli olmas\u0131d\u0131r. Bu meyanda Tepeg\u00f6z tekil k\u00f6t\u00fcl\u00fckt\u00fcr, tek y\u00fczl\u00fcd\u00fcr, maske tak\u0131nmad\u0131\u011f\u0131 i\u00e7in de kendi do\u011fas\u0131ndaki k\u00f6t\u00fcl\u00fc\u011f\u00fc sergilerken tahakk\u00fcm edemez, yani iktidara oynayamaz. Bir ba\u015f\u0131na tekinsiz yerlerde e\u015fk\u0131yal\u0131k eder. Oysaki \u0130t-Barak, maskeli olmas\u0131ndan \u00f6t\u00fcr\u00fc, ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc nedeniyle tekil bir canavar de\u011fil, iktidara oynayan bir tahakk\u00fcm edici musibettir. Tek y\u00fczl\u00fc Tepeg\u00f6z\u2019de d\u00fc\u015fman bellidir, \u00e7ift y\u00fczl\u00fc \u0130t-Barak\u2019taki belirsizlik sebebiyle toplumun kanmas\u0131\/kand\u0131r\u0131lmas\u0131 imk\u00e2n d\u00e2hilindedir. H\u00fcseyin Nihal Ats\u0131z\u2019\u0131n Yek adl\u0131 \u015feytans\u0131 karakterini hat\u0131rlayal\u0131m; bu \u015feytans\u0131 karakter Ruh Adam metninde k\u00e2h Yek k\u00e2h Key olarak, iki y\u00fcz\u00fcyle kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Y\u00fczba\u015f\u0131 Burkay\u2019dan Selim Pusat\u2019a iki bin y\u0131ll\u0131k s\u00fcre\u00e7te esas karakterlerin bocalay\u0131p durmalar\u0131n\u0131n nedeni \u015feytans\u0131 karakterdeki belirsizlik, yani maskeliliktir.<\/p>\n

Korkun\u00e7 h\u00fck\u00fcmdar g\u00f6zba\u011fc\u0131d\u0131r; k\u00f6r sa\u011f\u0131r fel\u00e7 eden b\u00fcy\u00fcc\u00fcd\u00fcr<\/strong><\/h2>\n

Eliade\u2019nin aktar\u0131m\u0131yla, korkun\u00e7 h\u00fck\u00fcmdar\u0131n kendi has\u0131mlar\u0131n\u0131 \u201ck\u00f6r, sa\u011f\u0131r ve fel\u00e7 etme\u201d yetene\u011fi bulunmaktad\u0131r. K\u00f6r etmek, g\u00f6zba\u011fc\u0131l\u0131k yoluyla toplumun basiretini k\u00f6reltmektir. Sa\u011f\u0131rl\u0131k, toplumun do\u011frular\u0131 ve ger\u00e7ekleri s\u00f6yleyenlere kar\u015f\u0131 duyars\u0131zla\u015ft\u0131r\u0131lmas\u0131d\u0131r. Fel\u00e7 etmek ise toplumu k\u00f6t\u00fcl\u00fc\u011f\u00fcn tahakk\u00fcm\u00fc alt\u0131nda tepkisiz b\u0131rakmak, sindirmek ve toplumun do\u011fruluktan yana muhtemel her giri\u015fiminin \u00f6n\u00fcn\u00fc kesmektir. Toplumun hareketsiz b\u0131rak\u0131lmas\u0131 fel\u00e7tir. Fel\u00e7 olmak do\u011frudan do\u011fruya d\u00fc\u011f\u00fcmlenmektir. B\u00fct\u00fcn bu olumsuz durumlar mitik evrende kara b\u00fcy\u00fcn\u00fcn sonu\u00e7lar\u0131d\u0131r.<\/p>\n

\u0130\u015fgal, tutsakl\u0131k, toplumu aldatma, t\u00f6reyi bozma kara b\u00fcy\u00fcd\u00fcr<\/strong><\/h2>\n

Kara b\u00fcy\u00fc yoluyla bir toplumun d\u00fc\u011f\u00fcmlenmesini en geni\u015f anlam\u0131yla tasavvur etmemiz gerekiyor. K\u00f6t\u00fcl\u00fc\u011f\u00fcn (d\u00fc\u015fman\u0131n) bir \u00fclkeyi i\u015fgali o \u00fclkeyi ba\u011flamas\u0131d\u0131r. Birinci D\u00fcnya Sava\u015f\u0131 bitiminde Osmanl\u0131 ordular\u0131n\u0131n tasfiyesi bir d\u00fc\u011f\u00fcmlemedir. Propaganda ve telkin yoluyla kafalar\u0131n kar\u0131\u015ft\u0131r\u0131lmas\u0131 da zihin a\u00e7\u0131kl\u0131\u011f\u0131n\u0131n \u00f6rt\u00fclmesi, zihinsel basiretin d\u00fc\u011f\u00fcmlenmesidir. Her \u015fey z\u0131dd\u0131yla kaimdir. K\u00f6t\u00fcl\u00fc\u011fe de\u011fil de iyili\u011fe de ba\u011f\u0131ml\u0131 kal\u0131nabilir. T\u00fcrk mitolojisindeki ana tanr\u0131\u00e7a Umay Ana\u2019n\u0131n sa\u00e7 telleri birer ipliktir. \u00d6zde\u015flik bu \u015fekildedir. Buradan yola \u00e7\u0131karak yorumlarsak, kad\u0131nlar\u0131n ve bilhassa k\u0131zlar\u0131n sa\u00e7lar\u0131n\u0131 \u00f6rmeleri Umay Ana\u2019ya ba\u011fl\u0131l\u0131klar\u0131n\u0131n anlat\u0131m\u0131d\u0131r. T\u00f6reyi ger\u00e7ekten temsil eden me\u015fru ka\u011fana ba\u011fl\u0131l\u0131k da yine olumlu y\u00f6nde ba\u011f\u0131ml\u0131l\u0131kt\u0131r. Kadim ve me\u015fru t\u00f6reye itaat etmek ile gayrime\u015fru dayatmalara biat etmek ayn\u0131 \u015fey de\u011fildir. Ant i\u00e7mek de olumlu y\u00f6nde ba\u011fl\u0131l\u0131kt\u0131r. Mircea Eliade \u201ck\u0131l\u0131k de\u011fi\u015ftirme ve d\u00f6n\u00fc\u015febilme g\u00fcc\u00fcn\u00fc\u201d ele al\u0131rken z\u0131tla\u015fmalar\u0131, i\u00e7 i\u00e7e ge\u00e7meleri ve taklitleri g\u00f6zden ka\u00e7\u0131rmamam\u0131z gerekti\u011fini vurguluyor. Me\u015fru otorite kadim t\u00f6renin korunmas\u0131 amac\u0131yla k\u0131l\u0131k de\u011fi\u015ftirip d\u00f6n\u00fc\u015febilir. Bu t\u00fcrden de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm m\u00fcspettir. Gayrime\u015fru otoritenin d\u00f6n\u00fc\u015f\u00fcmleriyse menfidir \u00e7\u00fcnk\u00fc buradaki hedef toplumu aldatma, t\u00f6reyi bozma ve hileyle iktidar\u0131n iplerini elde tutma ama\u00e7l\u0131d\u0131r. Demek ki iktidar\u0131n iplerini hileyle ele ge\u00e7irip hileyle elde tutmak da d\u00fc\u011f\u00fcmlemedir. \u0130ktidarl\u0131k makam\u0131n\u0131 ba\u011flamakt\u0131r. O\u011fuz Ka\u011fan\u2019\u0131n yirmi d\u00f6rt oku birbirine ulayarak k\u0131r\u0131lmaz hale getirmesi m\u00fcspet d\u00fc\u011f\u00fcmlemedir. Tam tersi d\u00fc\u011f\u00fcmleme ise tutsakl\u0131kt\u0131r.<\/p>\n

Eliade\u2019nin de belirtti\u011fi \u00fczere, arkaik d\u00fc\u015f\u00fcncede her silah bir b\u00fcy\u00fc olarak g\u00f6r\u00fclmektedir. Silahlardaki yaralay\u0131c\u0131, \u00f6ld\u00fcr\u00fcc\u00fc, tutsak edici g\u00fc\u00e7 eski insanlara g\u00f6re gizemli bir g\u00fc\u00e7t\u00fcr. Yaralar\u0131 t\u0131mar eden \u015fifal\u0131 bitkilerin \u00f6z\u00fcndeki \u015fifa da sihirlidir. Biz arkaik d\u00fc\u015f\u00fcncedeki bu sihirli g\u00fcc\u00fc kendi zamanlar\u0131m\u0131z\u0131n ger\u00e7ekli\u011fine uyarlarsak, \u00f6rne\u011fin, televizyon ekran\u0131 kar\u015f\u0131s\u0131nda \u00e2deta b\u00fcy\u00fclenen insanlar\u0131n durumunu g\u00f6zlerimizin \u00f6n\u00fcne getirebiliriz. Ger\u00e7ekten de televizyon yay\u0131nlar\u0131n\u0131n kitleleri y\u00f6nlendirdi\u011fini \u00e7ok iyi bilmekteyiz. Bu y\u00f6nlendirme olumlu da olabilir olumsuz da. Televizyon ekran\u0131n\u0131n veya sosyal medya d\u00fczleminin yayd\u0131\u011f\u0131 \u0131\u015f\u0131nlar\u0131 eski zaman insanlar\u0131 hi\u00e7 ku\u015fkusuz ki b\u00fcy\u00fc sanacaklard\u0131. Bununla birlikte, arkaik insanlar bir \u015feyleri b\u00fcy\u00fc sanadursunlar, g\u00fcya ak\u0131lc\u0131, g\u00fcya hurafe kar\u015f\u0131t\u0131 ve s\u00f6z\u00fcm ona modern insan\u0131n televizyon gibisinden olgular kar\u015f\u0131s\u0131ndaki apa\u00e7\u0131k b\u00fcy\u00fclenmi\u015flikleri yine ak\u0131lc\u0131l\u0131k ad\u0131na ink\u00e2r edilecek bir durum olmaktan uzakt\u0131r. Arkaik insanla modern insan aras\u0131ndaki say\u0131s\u0131z ortak tutumlar ve ortak tepkiler birer bariz hakikatlerdir.<\/p>\n

\"Adolf

Adolf Hitler<\/p><\/div>\n

Korkun\u00e7 H\u00fck\u00fcmdar arketipinin mitoslarda yer bulmas\u0131 onun ger\u00e7ek hayattaki varl\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fcd\u00fcr<\/strong><\/h2>\n

Ernest Cassirer, d\u00fc\u015f\u00fcnce ile tahayy\u00fcl\u00fcn her zaman \u00f6zde\u015f oldu\u011funu s\u00f6yleyerek ger\u00e7ek hayattaki tecr\u00fcbelerin sembolle\u015fmesini izah ediyor. Korkun\u00e7 H\u00fck\u00fcmdar arketipinin mitoslarda yer bulmas\u0131 onun ger\u00e7ek hayattaki varl\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fcd\u00fcrme\u015fru h\u00fck\u00fcmdar\u0131n. Zalim bir y\u00f6netici kar\u015f\u0131s\u0131nda besledi\u011fimiz hislerimizi ifade edebilmek i\u00e7in sembolle\u015ftirmeye y\u00f6neliyoruz. Dolayl\u0131 anlat\u0131m olarak sembolle\u015ftirmeler birer efsaneye d\u00f6n\u00fc\u015f\u00fcyor. Duygular\u0131m\u0131z\u0131 s\u00f6ylenceler yoluyla a\u00e7\u0131\u011fa vuruyoruz. \u201cDuygunun anlat\u0131m\u0131,\u201d diyor Cassirer, \u201cduygunun kendisi de\u011fil, bir imgeye d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f \u015feklidir.\u201d[iii]<\/a> \u015eu halde hem korkun\u00e7 h\u00fck\u00fcmdara besledi\u011fimiz \u00f6fke, korku, g\u00f6n\u00fcll\u00fc veya zoraki itaat etme ve intikam alma veya isyan edebilme t\u00fcr\u00fcnden muhtelif duygular\u0131m\u0131z\u0131 imgele\u015ftiriyoruz, hem de korkun\u00e7 h\u00fck\u00fcmdar\u0131 ba\u011flay\u0131c\u0131 tanr\u0131<\/em> gibisinden bir destans\u0131 unsur olarak bi\u00e7imlendiriyoruz.<\/p>\n

[i]<\/a> Mircea Eliade, \u0130mgeler ve Simgeler, sayfa 106, Do\u011fu Bat\u0131 Yay\u0131nlar\u0131, Ankara 2018<\/p>\n

[ii]<\/a> \u0130mgeler ve Simgeler, sayfa 107<\/p>\n

[iii]<\/a> Ernest Cassirer, Devlet Efsanesi, sayfa 54, Remzi Kitabevi, \u0130stanbul 1984<\/p>\n","protected":false},"excerpt":{"rendered":"

Mitoloji toplumun belle\u011findeki ger\u00e7ekli\u011fin yans\u0131mas\u0131d\u0131r. Korkun\u00e7 h\u00fck\u00fcmdar imgesi mitolojik anlat\u0131lardan yola \u00e7\u0131kara g\u00fcndelik ya\u015fam\u0131m\u0131za giren bir imge olarak ger\u00e7ekli\u011fi ifade eder. Metin Sava\u015f, mitolojiden g\u00fcndelik ya\u015fama korkun\u00e7 h\u00fck\u00fcmdar\u0131 irdeliyor.<\/p>\n","protected":false},"author":106,"featured_media":6530,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[66,68],"tags":[729,725,730,728,732,731,723,724,726,727],"yoast_head":"\nKorkun\u00e7 tanr\u0131lardan zalim devlet ba\u015fkanlar\u0131na - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/korkunc-tanrilardan-zalim-devlet-baskanlarina\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Korkun\u00e7 tanr\u0131lardan zalim devlet ba\u015fkanlar\u0131na - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Mitoloji toplumun belle\u011findeki ger\u00e7ekli\u011fin yans\u0131mas\u0131d\u0131r. 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