{"id":3639,"date":"2012-12-09T01:05:36","date_gmt":"2012-12-09T07:05:36","guid":{"rendered":"http:\/\/19.org\/?p=3639"},"modified":"2014-02-10T18:21:48","modified_gmt":"2014-02-11T00:21:48","slug":"kotuluk-problemi","status":"publish","type":"post","link":"https:\/\/19.org\/tr\/kotuluk-problemi\/","title":{"rendered":"K\u00f6t\u00fcl\u00fck Problemi"},"content":{"rendered":"

K\u00f6t\u00fcl\u00fck Problemi<\/strong><\/span><\/p>\n

Yasin \u00c7olak
\n28 Kas\u0131m 2012
\nwww.19.org<\/p>\n

\"\"<\/a><\/p>\n

\u201cTanr\u0131 ya k\u00f6t\u00fcl\u00fckleri defetmek istiyor da g\u00fcc\u00fc yetmiyor; ya g\u00fcc\u00fc yetiyor, fakat O, bunu istemiyor; ya da O bunu ne istiyor ne de buna g\u00fcc\u00fc yetiyor; veya hem istiyor hem de g\u00fcc\u00fc yetiyor. E\u011fer istiyor da g\u00fcc\u00fc yetmiyorsa, O g\u00fc\u00e7s\u00fczd\u00fcr ki, bu Tanr\u0131\u2019n\u0131n karakterine uygun de\u011fil; e\u011fer g\u00fcc\u00fc yetiyor da istemiyorsa, O k\u00f6t\u00fc niyetlidir ki bu da ayn\u0131 derecede Tanr\u0131\u2019yla uyu\u015fmaz; e\u011fer ne istiyor ne de g\u00fcc\u00fc yetiyorsa, O hem k\u00f6t\u00fc niyetli hem de g\u00fc\u00e7s\u00fczd\u00fcr, bu durumda zaten Tanr\u0131 de\u011fildir; e\u011fer hem istiyor hem de g\u00fcc\u00fc yetiyorsa ki, Tanr\u0131\u2019ya yak\u0131\u015fan da sadece budur, o zaman k\u00f6t\u00fcl\u00fck hangi kaynaktan geliyor ya da Tanr\u0131 neden onlar\u0131 savm\u0131yor?\u201d (Lactantius; M.S. 260-340)\u201d<\/em><\/strong><\/p>\n

Okumaya ba\u015flad\u0131\u011f\u0131n bu yaz\u0131 \u201cK\u00f6t\u00fcl\u00fck Problemi\u201d olarak bilinen felsefik tart\u0131\u015fma konusuna m\u00fctevazi bir katk\u0131 sa\u011flamak amac\u0131yla yaz\u0131lm\u0131\u015ft\u0131r. Felsefe ve dinler tarihinin en kadim tart\u0131\u015fma konular\u0131ndan biri olan bu mesele \u00f6zellikle teistler ile ateistler\/deistler aras\u0131nda yap\u0131lan \u201cTanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131\/Yoklu\u011fu\u201d tart\u0131\u015fmalar\u0131nda hala g\u00fcndeme gelmekte ve \u00f6zellikle Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na dair sorgulaman\u0131n kar\u015f\u0131t arg\u00fcmanlar\u0131ndan biri olarak kullan\u0131lmaktad\u0131r.<\/p>\n

Bu sat\u0131rlar\u0131n yazar\u0131 kendisini teist (monoteist) olarak tan\u0131mlamakla beraber felsefik konulardaki eksikli\u011finin fark\u0131ndad\u0131r. (Belki de fazla m\u00fctevazidir. Ya da gelebilecek muhtemel ele\u015ftirilerin dozunu hafifletmek i\u00e7in b\u00f6yle s\u00f6ylemektedir) O y\u00fczden, \u201cK\u00f6t\u00fcl\u00fck Problemi\u201d olarak bilinen bu zor konuda kendini \u00e7ok bilgili adlediyorsan yaz\u0131n\u0131n devam\u0131n\u0131 okumamakta \u00f6zg\u00fcrs\u00fcn.<\/p>\n

K\u00f6t\u00fcl\u00fck Problemi Nedir<\/strong><\/p>\n

Bilinen \u015fekliyle \u201cK\u00f6t\u00fcl\u00fck Problemi\u201d ilk kez Epik\u00fcr (M.\u00d6. 341-270) taraf\u0131ndan \u015fu \u015fekilde form\u00fcle edilmi\u015ftir;<\/p>\n

\u201cE\u011fer Tanr\u0131 mutlak anlamda iyilik ise k\u00f6t\u00fcl\u00fckleri yok etmelidir. Ve e\u011fer, Her \u015eeye G\u00fcc\u00fc Yeten ise bunu yapmaya muktedir olmal\u0131d\u0131r. Bu durumda K\u00d6T\u00dcL\u00dcK nereden gelmektedir?\u201d<\/p>\n

Bu k\u0131sa tan\u0131m; mant\u0131ksal olarak kendisini \u015fu \u00f6nermelerle ortaya koyar ve Tanr\u0131\u2019n\u0131n yoklu\u011fu sonucuna var\u0131r:<\/p>\n

    \n
  1. Tanr\u0131 \u0130yidir<\/li>\n
  2. \u0130yi bir Tanr\u0131 k\u00f6t\u00fcl\u00fc\u011fe engel olmak ister<\/li>\n
  3. Her \u015eeye G\u00fcc\u00fc Yeten Tanr\u0131 k\u00f6t\u00fcl\u00fc\u011fe engel olabilir<\/li>\n
  4. K\u00f6t\u00fcl\u00fck vard\u0131r<\/li>\n
  5. \u00d6yle ise \u0130yi ve Her \u015eeye G\u00fcc\u00fc Yeten bir Tanr\u0131 yoktur.<\/li>\n<\/ol>\n

    Spinoza\u2019dan Tutars\u0131z(!?) Bir Savunma<\/strong><\/p>\n

    Spinoza, k\u00f6t\u00fcl\u00fck problemini \u0130ZAF\u0130L\u0130K <\/em>a\u00e7\u0131s\u0131ndan ele almakta ve k\u00f6t\u00fcl\u00fc\u011f\u00fc, iyili\u011fin azl\u0131\u011f\u0131 olarak g\u00f6r\u00fcp ona reel bir de\u011fer atfetmemektedir. Tanr\u0131 her\u015feyi yaratan oldu\u011fu i\u00e7in O\u2019nun kat\u0131nda her\u015fey iyidir. Fakat insanlar meseleyi kendi k\u0131s\u0131tl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131ndan ele ald\u0131klar\u0131 i\u00e7in asl\u0131nda Tanr\u0131 i\u00e7in k\u00f6t\u00fc olmayan bir durumu\/olay\u0131 k\u00f6t\u00fc olarak nitelendirmektedirler. Ba\u015fka bir de\u011fi\u015fle Spinoza, k\u00f6t\u00fcl\u00fc\u011f\u00fc Mant\u0131ksal Zorunluluk<\/em> temelinde de\u011ferlendirmektedir. Bu ba\u011flamda k\u00f6t\u00fcl\u00fc\u011fe bir t\u00fcr \u201cyan\u0131lsama\u201d de\u011feri atfederek, k\u00f6t\u00fcl\u00fc\u011f\u00fcn reel de\u011feri olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. \u015e\u00f6yle demekte;<\/p>\n

    \u201cMeydana gelen her \u015feyin kendileri i\u00e7in yap\u0131lm\u0131\u015f oldu\u011fu kan\u0131s\u0131nda olduktan sonra, insanlar kendileri i\u00e7in en faydal\u0131 oldu\u011funa h\u00fckmettikleri \u015feylere var olanlar\u0131n i\u00e7inde en iyisi g\u00f6z\u00fcyle bakmak zorunda kald\u0131lar ve kendilerine en \u00e7ok ho\u015f g\u00f6r\u00fcnen \u015feylere onlar en yetkin g\u00f6z\u00fcyle bakt\u0131lar; bu da onlar\u0131 her \u015feyin tabiat\u0131n\u0131 a\u00e7\u0131klamak iddias\u0131nda bulunduklar\u0131 iyilik-k\u00f6t\u00fcl\u00fck, d\u00fczen-kar\u0131\u015f\u0131kl\u0131k, s\u0131cak-so\u011fuk, g\u00fczel-\u00e7irkin fikirlerine \u015fekil vermeye g\u00f6t\u00fcrd\u00fc. Ba\u015fka y\u00f6nden kendilerini h\u00fcr g\u00f6rmeleri suretiyle \u00f6vme ve yerme, erdem ve d\u00fc\u015f\u00fckl\u00fck (rezillik) fikirlerine ula\u015ft\u0131lar\u2026 \u0130nsanlar o halde sa\u011fl\u0131\u011fa yarayan ve Tanr\u0131\u2019ya tap\u0131nmaya yard\u0131m eden her \u015feye iyilik derler ve bunlar\u0131n aksine de k\u00f6t\u00fcler derler\u2026\u201d<\/p>\n

    Bu noktada Spinoza\u2019n\u0131n konuyla ilgili birka\u00e7 tutars\u0131zl\u0131\u011f\u0131 hemen dikkat \u00e7ekmektedir. Geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan savunmada \u201cK\u00f6t\u00fcl\u00fck\u201d her ne kadar izafi\/reel olmayan bir durum olarak g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lsa da bu k\u00f6t\u00fcl\u00fc\u011f\u00fcn olmad\u0131\u011f\u0131 anlam\u0131na gelmez. \u00c7\u00fcnk\u00fc t\u00fcm bu k\u00f6t\u00fcl\u00fckler reel ya\u015fam\u0131m\u0131zda GER\u00c7EK yans\u0131malar g\u00f6stermektedir. Yani; zul\u00fcmler, sava\u015flar ve hastal\u0131klar izafi olarak de\u011ferlendirilse de ya\u015fam\u0131m\u0131za etki etmektedir. Yine Spinoza\u2019n\u0131n k\u00f6t\u00fcl\u00fcklere izafilik atfetmesi sorunu \u00e7\u00f6zmekten ziyade, sorunla y\u00fczle\u015fmemektir. Zira, k\u00f6t\u00fcl\u00fck dedi\u011fimiz olaylar insan ya\u015fam\u0131n\u0131 zorla\u015ft\u0131rmakta, ac\u0131 ve s\u0131k\u0131nt\u0131ya sebep olmaktad\u0131r. Spinoza, k\u00f6t\u00fcl\u00fc\u011f\u00fc izafi olarak kabul etmekle, k\u00f6t\u00fcl\u00fcklerin sebeb oldu\u011fu reel ac\u0131lara \u00e7are ve \u00e7\u00f6z\u00fcmleme sunamam\u0131\u015ft\u0131r.<\/p>\n

    Augustuneci Savunma<\/strong><\/p>\n

    Augustuneci Savunman\u0131n temelini \u201c\u0130yili\u011fin Yoklu\u011fu\u201d anlay\u0131\u015f\u0131 olu\u015fturmaktad\u0131r. Augustune\u2019ye g\u00f6re Tanr\u0131\u2019da k\u00f6t\u00fcl\u00fc\u011f\u00fcn olmas\u0131 veya Tanr\u0131\u2019n\u0131n k\u00f6t\u00fc olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Mutlak iyi olan Tanr\u0131\u2019dan iyilikten ba\u015fka bir\u015feyin zuhur etmesi m\u00fcmk\u00fcn de\u011fildir. Ona g\u00f6re k\u00f6t\u00fcl\u00fck; iyili\u011fin azl\u0131\u011f\u0131\u2019d\u0131r. Tanr\u0131\u2019n\u0131n yarat\u0131\u015f\u0131, varl\u0131klar kategorisi ba\u011flam\u0131nda de\u011ferlendirildi\u011finde Augustune g\u00f6re yarat\u0131lm\u0131\u015f t\u00fcm varl\u0131k kategorileri kendi varl\u0131k ama\u00e7lar\u0131na g\u00f6re belli seviyelerde iyili\u011fe sahiptirler. B\u00f6ylece Augustune\u2019nin anlay\u0131\u015f\u0131nda k\u00f6t\u00fcl\u00fck, iyili\u011fin yeterli seviyede olmamas\u0131 veya di\u011fer bir varl\u0131k kategorisine g\u00f6re daha az iyili\u011fe sahip olunmas\u0131d\u0131r. Bu noktada \u201cdaha az seviyede iyili\u011fe sahip olmak\u201d durumu negatif bir anlamda de\u011fildir; bir ba\u015fka kategoriyle yap\u0131lan k\u0131yaslamada s\u00f6z konusu \u00f6zellik itibariyle daha alt kategoride yer almas\u0131d\u0131r ve o kategorinin s\u0131n\u0131rlar\u0131 itibariyle iyi olmas\u0131d\u0131r. Augustene bu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u015f\u00f6yle \u00f6rneklendiriyor;<\/p>\n

    \u201cAy\u2019\u0131n berrakl\u0131\u011f\u0131n\u0131n G\u00fcne\u015f\u2019ten az olmas\u0131na bakarak, onun da G\u00fcne\u015f olmas\u0131n\u0131 istemek hatad\u0131r. Zira bu durum, Ay\u2019\u0131n art\u0131k Ay olmaktan \u00e7\u0131kmas\u0131 ve dolay\u0131s\u0131yla iki G\u00fcne\u015f\u2019in olmas\u0131n\u0131 istemek anlam\u0131na gelir ki, bu evrenin m\u00fckemmelli\u011fine art\u0131 de\u011fil eksi etki yapar.\u201d<\/p>\n

    Augustune\u2019nin bu anlay\u0131\u015f\u0131na getirilen ele\u015ftiriler \u015fu \u015fekilde \u00f6zetlenebilir;<\/p>\n

      \n
    1. Varolmak bir kategori meselesi de\u011fil, ontolojik bir meseledir. Bu ba\u011flamda bir \u015fey ya vard\u0131r ya da yoktur.<\/li>\n
    2. Varl\u0131klar\u0131n kategorilerinin farkl\u0131l\u0131\u011f\u0131 bir kategorinin di\u011ferine g\u00f6re daha fazla varoldu\u011fu anlam\u0131na gelmez; belki form, \u00f6l\u00e7\u00fc ve estetik olarak daha \u00fcstte oldu\u011fu anlam\u0131na gelir.<\/li>\n
    3. K\u00f6t\u00fcl\u00fc\u011f\u00fc, iyili\u011fin azl\u0131\u011f\u0131 olarak tan\u0131mlamak k\u00f6t\u00fcl\u00fc\u011f\u00fc ortadan kald\u0131ramay\u0131z, sadece ona ba\u015fka bir isim vermi\u015f (iyili\u011fin azl\u0131\u011f\u0131) oluruz.<\/li>\n
    4. K\u00f6t\u00fcl\u00fc\u011f\u00fc, az iyilik olarak tan\u0131mlamak, i\u00e7inde belli miktarda su olan barda\u011f\u0131 \u201cyar\u0131s\u0131 dolu\u201d veya \u201cyar\u0131s\u0131 bo\u015f\u201d diye tan\u0131mlamaktan farks\u0131zd\u0131r. Bu anlamda, k\u00f6t\u00fcl\u00fc\u011f\u00fc yok saymak reel durumu de\u011fi\u015ftirmemektedir. Augustune\u2019nin yapt\u0131\u011f\u0131 bu reel duruma (k\u00f6t\u00fcl\u00fc\u011f\u00fcn varl\u0131\u011f\u0131) ba\u015fka bir isim vermekten ibarettir.<\/li>\n<\/ol>\n

      Hick ve Ruh Yapma Savunmas\u0131<\/strong><\/p>\n

      Hick, k\u00f6t\u00fcl\u00fck problemini insan\u0131n olgunla\u015fma m\u00fccadelesi ekseninde de\u011ferlendirmektedir. Bu de\u011ferlendirmede insan\u0131n bu d\u00fcnyadaki varl\u0131k amac\u0131, kendisini geli\u015ftirmesi ve m\u00fckemmele en yak\u0131n d\u00fczeye ula\u015ft\u0131rmas\u0131d\u0131r. Bu amac\u0131n ger\u00e7ekle\u015fmesi i\u00e7in Tanr\u0131; s\u0131k\u0131nt\u0131lar, ac\u0131lar ve k\u00f6t\u00fcl\u00fckler i\u00e7eren bir d\u00fcnya yaratm\u0131\u015ft\u0131r.<\/p>\n

      Hick, insanlar\u0131n Tanr\u0131\u2019ya y\u00f6nelmeleri i\u00e7in \u00f6zg\u00fcr iradeyle yarat\u0131lm\u0131\u015f oldukar\u0131n\u0131 s\u00f6yler. \u00d6zg\u00fcr iradeyle yarat\u0131lm\u0131\u015f olan insan, Tanr\u0131\u2019ya do\u011fru olan \u201cmanevi y\u00fcr\u00fcy\u00fc\u015f\u00fcnde\u201d ac\u0131lara ve s\u0131k\u0131nt\u0131lara katlanmal\u0131d\u0131r ki, O\u2019nun istedi\u011fi k\u0131vama gelip kendini geli\u015ftirebilsin. Bu ba\u011flamda Hick, D\u00fcnya\u2019n\u0131n insan\u0131n geli\u015fimi i\u00e7in t\u00fcm \u00f6zellikleriyle m\u00fckemmel \u015fekilde yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. Ruh Yapma Savunma\u2019s\u0131n\u0131n temelini, insan\u0131n ahlaki ve manevi olarak geli\u015fimi olu\u015fturur. Hi\u00e7bir s\u0131k\u0131nt\u0131n\u0131n ve ac\u0131n\u0131n olmad\u0131\u011f\u0131 bir ortamda b\u00f6yle bir geli\u015fimin ger\u00e7ekle\u015fmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

      \u015e\u00f6yle diyor;<\/p>\n

      \u201cYan\u0131lmadan s\u00f6yleyebiliriz ki, insanl\u0131\u011f\u0131n entelekt\u00fcel geli\u015fimi, insan\u0131n do\u011fadaki yasalarla etkile\u015fimi sonucu olu\u015fmu\u015ftur; \u015f\u00f6yle ki, oradaki yasalar\u0131 \u00f6\u011frenerek ya onun tehlikelerinden uzak durmak ya da onun nimetlerinden faydalanmak i\u00e7in, o yasalar\u0131n (deneysel olarak) bilinmesi gerekmektedir. Uzak durulmay\u0131 gerektiren tehlikelerden ya da kazanmay\u0131 te\u015fvik eden m\u00fckafattan yoksun olan bir d\u00fcnyada, ger\u00e7ek manada ne insan\u0131n zeka ve kabiliyetlerinin ilerlemesinden bahsedilebilir, ne de ger\u00e7ek bir bilimden, sanattan ve k\u00fclt\u00fcrden bahsedilebilir\u201d<\/p>\n

      Hick\u2019e g\u00f6re Tanr\u0131, insanlar\u0131n en \u00fcst d\u00fczeyde mutlu olacaklar\u0131 ve hi\u00e7bir k\u00f6t\u00fcl\u00fc\u011f\u00fcn olmad\u0131\u011f\u0131 bir d\u00fcnya yaratmak istememi\u015ftir. Aksine, Tanr\u0131\u2019n\u0131n amac\u0131 s\u0131k\u0131nt\u0131lar\u0131n ve ac\u0131lar\u0131n oldu\u011fu m\u00fccadeleci bir d\u00fcnya yaratarak insan\u0131n Ruh Yapma (Kendini Geli\u015ftirme\/Tanr\u0131\u2019ya lay\u0131k olma) idealini ger\u00e7ekle\u015ftirmesidir. Hi\u00e7bir k\u00f6t\u00fcl\u00fc\u011f\u00fcn bulunmad\u0131\u011f\u0131 bir d\u00fcnyada; iyili\u011fin, ahlakl\u0131 olman\u0131n, fedakarl\u0131\u011f\u0131n ve di\u011fergaml\u0131l\u0131\u011f\u0131n bir anlam\u0131 olmayacakt\u0131r.<\/p>\n

      Hick\u2019in, k\u00f6t\u00fcl\u00fck problemine bak\u0131\u015f\u0131 \u015f\u00f6yle \u00f6zetlenebilir;<\/p>\n

        \n
      1. D\u00fcnyadaki fiziksel k\u00f6t\u00fcl\u00fckler iyi bir amaca hizmet eder.<\/li>\n
      2. Ac\u0131lar, insan\u0131n Tanr\u0131\u2019ya ula\u015fmas\u0131 i\u00e7in vesiledir.<\/li>\n
      3. \u0130nsanlar\u0131n \u00f6zg\u00fcr iradeleri vard\u0131r ve iyiyi se\u00e7ebilirler.<\/li>\n
      4. K\u00f6t\u00fcl\u00fckler insan\u0131n kendisini geli\u015ftirmesini sa\u011flar.<\/li>\n<\/ol>\n

        \u0130slam ve K\u00f6t\u00fcl\u00fck Problemine K\u0131sa Bir Bak\u0131\u015f<\/strong><\/p>\n

        1-\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>\u0130hvan-i Safa<\/strong><\/p>\n

        \u0130hvan-i Safa\u2019ya g\u00f6re evrende as\u0131l olan iyiliktir. K\u00f6t\u00fcl\u00fckler ge\u00e7ici bir \u00f6zelli\u011fe sahiptir. K\u00f6t\u00fcl\u00fc\u011f\u00fcn as\u0131l varl\u0131k sebebi iyili\u011fi tamamlay\u0131c\u0131 \u00f6zelli\u011fe sahip olmas\u0131d\u0131r. Tanr\u0131, s\u0131rf k\u00f6t\u00fcl\u00fck olsun diye, k\u00f6t\u00fcl\u00fc\u011f\u00fc yaratm\u0131\u015f de\u011fildir.<\/p>\n

        K\u00f6t\u00fcl\u00fc\u011f\u00fcn as\u0131l varl\u0131k sebebi evrendeki m\u00fckemllil\u011fi tamamlamakt\u0131r. K\u00f6t\u00fcl\u00fck, iyili\u011fin anlaml\u0131 olmas\u0131na hizmet eden bir \u00f6zelli\u011fe sahiptir.<\/p>\n

        2-\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>Farabi<\/strong><\/p>\n

        Farabi, meseleyi madde (yarat\u0131lm\u0131\u015f olan) ekseninde de\u011ferlendirir. Ona g\u00f6re Tanr\u0131, d\u0131\u015f\u0131ndaki hi\u00e7bir \u015feyin m\u00fckemmel olabilme \u00f6zelli\u011fi yoktur. Madde (yarat\u0131lm\u0131\u015f olan) do\u011fas\u0131 gere\u011fi eksikli\u011fin ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131d\u0131r. Farabi\u2019nin k\u00f6t\u00fcl\u00fck problemine bak\u0131\u015f\u0131 \u015f\u00f6ylece \u00f6zetlenebilir;<\/p>\n

        a)\u00a0\u00a0\u00a0\u00a0\u00a0 K\u00f6t\u00fcl\u00fck hayr\u0131n eksikli\u011fi, ger\u00e7e\u011fi bak\u0131m\u0131ndan hay\u0131r ve varl\u0131\u011f\u0131n kemali demektir. Buradaki eksiklik Tanr\u0131\u2019dan kaynaklanan mutlak eksiklik de\u011fil, tam nizam\u0131 kabullenemeyen maddi eksiklittir ki, bunun da nisbi ve g\u00f6receli varl\u0131\u011f\u0131 s\u00f6zkonusudur.<\/p>\n

        b)\u00a0\u00a0\u00a0\u00a0\u00a0 K\u00f6t\u00fcl\u00fck arizidir ve g\u00f6recelidir. Ayr\u0131ca onun k\u00fclli varl\u0131klar\u0131n nizam\u0131nda bir yeri veya gereklili\u011fi vard\u0131r. Buna g\u00f6re de az \u015ferden dolay\u0131 \u00e7ok iyilik terk olunmaz. \u00d6rne\u011fin esas\u0131nda hay\u0131r olan ya\u011fmur ya\u011fmas\u0131ndan, bazen evlerin y\u0131k\u0131lmas\u0131 ve sel felaketi gibi sonu\u00e7lar\u0131n yani k\u00f6t\u00fcl\u00fcklerin medyana gelmesi gibi\u2026 (Necip Taylan, \u0130slam D\u00fc\u015f\u00fcncesinde Din Felsefeleri)<\/p>\n

        3-\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>\u0130bn-i Sina<\/strong><\/p>\n

        \u0130bn-i Sina, evrenin en m\u00fckemmel \u015fekilde yarat\u0131ld\u0131\u011f\u0131n\u0131 kabul eder. Bu anlamda k\u00f6t\u00fcl\u00fckler m\u00fckemmel olan evren i\u00e7in bir zorunluluktur. \u0130yili\u011fin anlaml\u0131 ve anla\u015f\u0131l\u0131r olabilmesi i\u00e7in k\u00f6t\u00fcl\u00fck olmas\u0131 gerekir. Yani k\u00f6t\u00fcl\u00fck, iyili\u011fin bedelidir.<\/p>\n

        \u0130bn-i Sina\u2019ya g\u00f6re d\u00fcnyadaki iyilik, k\u00f6t\u00fcl\u00fckten daha fazlad\u0131r. Bu y\u00fczden az k\u00f6t\u00fcl\u00fck i\u00e7in iyilikten vazge\u00e7mek Allah\u2019\u0131n hikmetine uygun d\u00fc\u015fmemektedir. \u015e\u00f6yle diyor;<\/p>\n

        \u201c\u015eayet alem, i\u00e7erisinde iyi ve k\u00f6t\u00fc \u015feylerin meydana gelece\u011fi ve orada bulunanlardan hem do\u011frulu\u011fun hem de fesad\u0131n sad\u0131r olaca\u011f\u0131 bir yap\u0131da olmam\u0131\u015f olsayd\u0131, alemin nizam\u0131 asla tam olmu\u015f olmazd\u0131. Zira bu alemde sadece p\u00fcr do\u011fruluk olsayd\u0131 bu alem de\u011fil de ba\u015fka bir alem olmu\u015f olurdu ve mevcut yap\u0131dan ba\u015fka bir yap\u0131da olmas\u0131 gerekirdi. (\u0130bn-i Sina, \u201cKaderin S\u0131rr\u0131na Dari Risale)\u201d<\/p>\n

        4-\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>\u0130bn-i R\u00fc\u015fd<\/strong><\/p>\n

        \u0130bn-i R\u00fc\u015fd\u2019e g\u00f6re her\u015feyi yaratan Tanr\u0131, her\u015feyin bilgisine vak\u0131ft\u0131r. K\u00f6t\u00fcl\u00fc\u011f\u00fc de Tanr\u0131 yaratm\u0131\u015ft\u0131r fakat bu bizim a\u00e7\u0131m\u0131zdan k\u00f6t\u00fcl\u00fckt\u00fcr. Tanr\u0131 a\u00e7\u0131s\u0131ndan k\u00f6t\u00fcl\u00fck, k\u00f6t\u00fcl\u00fck olmayabilir. Hatta bizim k\u00f6t\u00fcl\u00fck olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bir\u015feyin nihai anlamda y\u00f6neldi\u011fi ama\u00e7 Tanr\u0131sal iradenin ve adaletin ger\u00e7ekle\u015fmesi i\u00e7in bir ara\u00e7 olabilir.<\/p>\n

        \u0130yilik Sorunu ya da En \u0130yi Savunma Sald\u0131r\u0131d\u0131r<\/strong><\/p>\n

        K\u00f6t\u00fcl\u00fck Sorununu, Tanr\u0131\u2019n\u0131n yoklu\u011fu sonucuna ula\u015fman\u0131n arg\u00fcmanlar\u0131ndan biri olarak kullanmak isteyen ateist \u00e7evrelerin kar\u015f\u0131 kar\u015f\u0131ya olduklar\u0131 problemlerden biri de \u0130yilik Sorunu\u2019dur. Bir teistin k\u00f6t\u00fcl\u00fck problemine \u00e7\u00f6z\u00fcm \u00fcretmek i\u00e7in savunmac\u0131 bir pozisyonda olmas\u0131 kadar bir ateist de \u201cNeden \u0130yiyiz?\u201d sorusuna cevap bulmak durumundad\u0131r.<\/p>\n

        Do\u011faya bakt\u0131\u011f\u0131m\u0131zda b\u00fct\u00fcn canl\u0131lar\u0131n fedakarl\u0131k, i\u015fb\u00f6l\u00fcm\u00fc, di\u011fergaml\u0131l\u0131k, yard\u0131mseverlik, akrabal\u0131k ba\u011flar\u0131 gibi \u00f6zellikler g\u00f6sterdi\u011fini g\u00f6r\u00fcr\u00fcz. Hatta b\u00fct\u00fcn bu \u00f6zellikler baz\u0131 hayvanlar\u0131n kendilerine ait olmayan yavrular\u0131 beslemeleri gibi davran\u0131\u015flarda bulunmalar\u0131n\u0131 sa\u011flamaktad\u0131r. Canl\u0131lardaki bu iyilik yapma davran\u0131\u015f\u0131, teistler taraf\u0131ndan Tanr\u0131\u2019n\u0131n \u015fefkati ve merhameti ekseninde a\u00e7\u0131klan\u0131rken; ateist \u00e7evreler bu durumu \u201cAkrabal\u0131k Sekleksiyonu\u201d, \u201cT\u00fcr\u00fcn Devam\u0131n\u0131n Sa\u011flanmas\u0131\u201d, \u201cGenlerin Aktar\u0131m\u0131\u201d gibi a\u00e7\u0131klamalarda ge\u00e7i\u015ftirmektedirler.<\/p>\n

        Bu savunman\u0131n pek tutarl\u0131 oldu\u011fu s\u00f6ylenemez. Biyolojik yasalarla durumu a\u00e7\u0131klamaya \u00e7al\u0131\u015fmak, \u201cNas\u0131l oluyor da cans\u0131z madde, belli bir bile\u015fime kavu\u015funca, bu kadar farkl\u0131 canl\u0131da, bu kadar \u00e7e\u015fitli \u00f6zgeci davran\u0131\u015fa sebep olacak potansiyeli i\u00e7inde bar\u0131nd\u0131r\u0131yor?\u201d sorusuna cevap vermek konusunda yetersiz kalmaktad\u0131r.\u00a0 (Caner Taslaman; Kuantum Teorisi, Felsefe ve Tanr\u0131)<\/p>\n

        Sonu\u00e7<\/strong><\/p>\n

        Teist bir insan i\u00e7in k\u00f6t\u00fcl\u00fc\u011f\u00fcn felsefik ve dini bir sorun oldu\u011fu do\u011frudur. K\u00f6t\u00fcl\u00fck problemi, baz\u0131 boyutlar\u0131yla bir ateist i\u00e7in de cevaplanmas\u0131 gereken baz\u0131 sorular da i\u00e7erir. Bu nedenle k\u00f6t\u00fcl\u00fck probleminden hareketle ateizmi temellendirmek tutarl\u0131 bir yakla\u015f\u0131m olmad\u0131\u011f\u0131 gibi, teizmin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ispatlamak da m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

        Yery\u00fcz\u00fcnde k\u00f6t\u00fcl\u00fck oldu\u011fu do\u011fru olsa da insanl\u0131k iyili\u011fi ve g\u00fczelli\u011fi yayg\u0131nla\u015ft\u0131rmay\u0131 ba\u015farm\u0131\u015ft\u0131r. Belli bir uygarl\u0131k seviyesine ula\u015fm\u0131\u015ft\u0131r. Do\u011fal k\u00f6t\u00fcl\u00fcklere (deprem, yang\u0131n, su bask\u0131n\u0131) bir nebze de olsa \u00e7are bulmu\u015ftur. Hastal\u0131klar belli \u00f6l\u00e7\u00fclerde tedavi edilebilmektedir. Geli\u015ftirdi\u011fimiz ahlaki yasalar i\u015flevsel \u00f6zellikler ortaya koyabilmektedir.<\/p>\n

        Buna ra\u011fmen, ateizm taraf\u0131ndan getirilen \u201cyine de evrende fazlas\u0131yla k\u00f6t\u00fcl\u00fck var\u201d \u015feklindeki d\u00fc\u015f\u00fcnce pe\u015finen kabullenilebilecek bir d\u00fc\u015f\u00fcnce de\u011fildir \u00e7\u00fcnk\u00fc insanl\u0131\u011f\u0131n bilgisi t\u00fcm evreni anlama y\u00f6n\u00fcnden k\u0131s\u0131tl\u0131 bir bilgidir. Dolay\u0131s\u0131yla sahip oldu\u011fumuz bu k\u0131s\u0131tl\u0131 bilgiden hareketle ya\u015fad\u0131\u011f\u0131m\u0131z evrenle ilgili bu denli kesin h\u00fck\u00fcmlere varabilmek sa\u011fl\u0131kl\u0131 bir y\u00f6ntem de\u011fildir.<\/p>\n

        Kald\u0131 ki, k\u00f6t\u00fcl\u00fcklerin insanl\u0131\u011f\u0131n ilerlemesindeki pay\u0131 reddedilemeyecek kadar kesin bir ger\u00e7ekliktir. \u00c7ekti\u011fimiz s\u0131k\u0131nt\u0131lar, u\u011frad\u0131\u011f\u0131m\u0131z haks\u0131zl\u0131klar, ba\u015f\u0131m\u0131za gelen felaketler, sebebini kavrayamad\u0131\u011f\u0131m\u0131z bir \u00e7ok k\u00f6t\u00fcl\u00fck; manevi geli\u015fimimizde \u00f6nemli bir rol oynamaktad\u0131r. Ba\u015f\u0131m\u0131za gelen ve ad\u0131na \u201ck\u00f6t\u00fcl\u00fck\u201d dedi\u011fimiz olumsuzluklardan \u00e7\u0131kard\u0131\u011f\u0131m\u0131z dersler; ayn\u0131 olumsuzluklar\u0131 tekrar ya\u015famamak i\u00e7in gerekli tedbirleri alma noktas\u0131nda ahlaki ve teknolojik bir geli\u015fmeyi h\u0131zland\u0131r\u0131c\u0131 bir etki de yapabilmektedir.<\/p>\n

        Yasin \u00c7OLAK<\/p>\n

        ysncolak@gmail.com<\/p>\n

         <\/p>\n","protected":false},"excerpt":{"rendered":"

        \u201cE\u011fer Tanr\u0131 mutlak anlamda iyilik ise k\u00f6t\u00fcl\u00fckleri yok etmelidir. Ve e\u011fer, Her \u015eeye G\u00fcc\u00fc Yeten ise bunu yapmaya muktedir olmal\u0131d\u0131r. Bu durumda K\u00d6T\u00dcL\u00dcK nereden gelmektedir?\u201d<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1602,1229],"tags":[],"class_list":["post-3639","post","type-post","status-publish","format-standard","hentry","category-felsefe-yasin-colak","category-yasin-colak"],"acf":[],"_links":{"self":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/3639","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/comments?post=3639"}],"version-history":[{"count":1,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/3639\/revisions"}],"predecessor-version":[{"id":6504,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/3639\/revisions\/6504"}],"wp:attachment":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/media?parent=3639"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/categories?post=3639"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/tags?post=3639"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}