Thomas Paine i\u00e7in \u00f6zg\u00fcrl\u00fck, uzak ve soyut bir fikir de\u011fildir; insan zihninde kapanm\u0131\u015f kap\u0131lar\u0131 a\u00e7an bir g\u00fc\u00e7t\u00fcr. Onun metinlerinde dogmalar, buyurgan otoriteler ve sorgulanmadan benimsenmi\u015f gelenekler a\u00e7\u0131k\u00e7a ele\u015ftirilir. Paine, insan hayat\u0131n\u0131n ba\u015fkalar\u0131n\u0131n \u00f6nceden \u00e7izdi\u011fi bir yola d\u00f6n\u00fc\u015fmemesi gerekti\u011fini savunur. Haz\u0131r h\u00fck\u00fcmleri tekrarlayan insan\u0131 de\u011fil, y\u00f6n\u00fcn\u00fc kendi akl\u0131yla bulan insan\u0131 \u00f6ne \u00e7\u0131kar\u0131r. Common Sense<\/i> ve The Age of Reason<\/i> i\u00e7inde ak\u0131l, yaln\u0131zca d\u00fc\u015f\u00fcnme yetisi de\u011fildir; bireyi aya\u011fa kald\u0131ran ve toplumu de\u011fi\u015ftirebilen bir dayanakt\u0131r.<\/p>\n
Paine\u2019in d\u00fc\u015f\u00fcncesinde do\u011fa, a\u00e7\u0131k bir sayfa gibidir. Tanr\u0131\u2019n\u0131n koydu\u011fu evrensel yasalar burada gizli de\u011fil, g\u00f6r\u00fcn\u00fcrd\u00fcr. \u0130nsan bu yasalar\u0131 kavrad\u0131\u011f\u0131nda, yaln\u0131zca kendi mutlulu\u011funa de\u011fil, toplumsal refaha da giden bir yol bulabilir. Din ise bazen bu a\u00e7\u0131kl\u0131\u011f\u0131n \u00fczerine inen kal\u0131n bir perdeye d\u00f6n\u00fc\u015f\u00fcr. Akl\u0131 y\u00f6nlendirmek yerine daralt\u0131r; onu geleneklerin, otoritelerin ve kutsalla\u015ft\u0131r\u0131lm\u0131\u015f yorumlar\u0131n i\u00e7ine kapat\u0131r. Paine\u2019in deizme y\u00f6nelmesi de bu noktada belirginle\u015fir: Tanr\u0131 evreni kurmu\u015f, yasalar\u0131n\u0131 vermi\u015ftir; ama bu d\u00fczene do\u011frudan m\u00fcdahale etmez.<\/p>\n
Bu tav\u0131r, kendi d\u00f6neminde bir \u00f6zg\u00fcrle\u015fme ad\u0131m\u0131 gibi g\u00f6r\u00fcn\u00fcr. Paine, Tanr\u0131\u2019y\u0131 kurumsal dinin dar yorumlar\u0131ndan ay\u0131r\u0131rken insan akl\u0131n\u0131 da korku ve dogman\u0131n bask\u0131s\u0131ndan kurtarmak ister. Ona g\u00f6re insan, hakikatle arac\u0131s\u0131z bir ili\u015fki kurabilir. B\u00f6ylece do\u011fa da kapal\u0131 bir s\u0131r olmaktan \u00e7\u0131kar, ak\u0131lla okunmay\u0131 bekleyen a\u00e7\u0131k bir alana d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n
Akla verilen bu merkezi yeri t\u00fcmden reddetmek i\u00e7in bir neden yoktur. Tersine, ak\u0131l \u00f6zg\u00fcrle\u015fme i\u00e7in gerekli bir g\u00fc\u00e7 gibi g\u00f6r\u00fcn\u00fcr. Ancak burada ba\u015fka bir gerilim ortaya \u00e7\u0131kar. Deizm, Tanr\u0131\u2019y\u0131 \u00e7o\u011fu zaman yaln\u0131zca ba\u015flang\u0131\u00e7ta kuran bir ak\u0131lla s\u0131n\u0131rl\u0131 tuttu\u011funda, varolu\u015fun derinli\u011fini b\u00fct\u00fcn\u00fcyle kar\u015f\u0131lam\u0131yor gibidir. Evreni bir kez kurulup kendi h\u00e2line b\u0131rak\u0131lm\u0131\u015f mekanik bir d\u00fczen gibi g\u00f6rmek; tarihin y\u00fck\u00fcn\u00fc, insan\u0131n s\u0131navlar\u0131n\u0131, i\u00e7 k\u0131r\u0131lmalar\u0131n\u0131, ahlaki se\u00e7imlerini ve ruhsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc tam olarak a\u00e7\u0131klamaya yetmez. Bunlar, daha derin ve s\u00fcreklili\u011fi olan bir irade i\u00e7inde anlam kazan\u0131yor gibi durur.<\/p>\n
Yarat\u0131l\u0131\u015f \u00e7o\u011fu zaman bedene indirgenir; \u00e7\u00fcnk\u00fc beden g\u00f6r\u00fclebilir, \u00f6l\u00e7\u00fclebilir ve biyoloji, kimya, fizik i\u00e7inde izlenebilir. Oysa insan\u0131n dikkat \u00e7eken yan\u0131 yaln\u0131zca etten ve kemikten ibaret de\u011fildir. Bir y\u00fcz\u00fcn merhamet kar\u015f\u0131s\u0131nda yumu\u015famas\u0131, vicdan\u0131n gece insan\u0131 rahat b\u0131rakmamas\u0131, sevginin bir ba\u015fkas\u0131na y\u00f6nelirken ald\u0131\u011f\u0131 bi\u00e7im, ac\u0131 kar\u015f\u0131s\u0131ndaki duru\u015f, karakterin zamanla sertle\u015fmesi ya da incelmesi de insan varl\u0131\u011f\u0131n\u0131n temel par\u00e7alar\u0131d\u0131r. Bu y\u00fczden yarat\u0131m\u0131 yaln\u0131zca cismin ortaya \u00e7\u0131k\u0131\u015f\u0131 olarak de\u011fil, insan\u0131 insan yapan manevi imk\u00e2nlar\u0131n beliri\u015fi olarak da okumak m\u00fcmk\u00fcnd\u00fcr. \u0130nsan bedeniyle g\u00f6r\u00fcn\u00fcr olur; ama anlam\u0131n\u0131 ruhunda ve karakterinde ta\u015f\u0131r.<\/p>\n
Buradan bak\u0131ld\u0131\u011f\u0131nda yarat\u0131m daha geni\u015f bir alana a\u00e7\u0131l\u0131r. Art\u0131k tek seferde tamamlanm\u0131\u015f bir i\u015f gibi g\u00f6r\u00fcnmez; varl\u0131\u011f\u0131n anlam kazanmas\u0131, de\u011fi\u015fmesi, olgunla\u015fmas\u0131 ve i\u00e7indeki imk\u00e2nlar\u0131 yava\u015f yava\u015f a\u00e7mas\u0131 olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. \u0130nsan her kar\u015f\u0131la\u015fmada biraz daha bi\u00e7imlenir. Her se\u00e7im sessizce bir \u015fey ekler ya da bir \u015feyi s\u00f6ker. Her ac\u0131, insan\u0131n i\u00e7inde sakl\u0131 bir damar\u0131 ortaya \u00e7\u0131karabilir. Bir kay\u0131p merhameti uyand\u0131rabilir, bir sevgi g\u00f6r\u00fcnmeyen bir imk\u00e2n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131labilir, bir haks\u0131zl\u0131k adalet duygusunu keskinle\u015ftirebilir. Bu durumda yarat\u0131m, geride kalm\u0131\u015f bir ba\u015flang\u0131\u00e7tan \u00e7ok, varl\u0131\u011f\u0131n i\u00e7inde s\u00fcren bir s\u00fcre\u00e7 gibi g\u00f6r\u00fcn\u00fcr.<\/p>\n
\u0130\u015fte burada deizmden ayr\u0131lan \u00e7izgi belirginle\u015fir. Deizmde Tanr\u0131, \u00e7o\u011fu zaman evreni kuran ve sonra onu yasalar\u0131yla ba\u015f ba\u015fa b\u0131rakan a\u015fk\u0131n bir kurucu olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Oysa Tanr\u0131\u2019y\u0131 yaln\u0131zca ilk hareketin sahibi olarak g\u00f6rmek yeterli olmayabilir. Mutlak \u0130rade, sadece ba\u015flang\u0131\u00e7ta de\u011fil, ak\u0131\u015fta da etkindir; d\u00f6n\u00fc\u015f\u00fcmde, ba\u011flamda ve a\u00e7\u0131l\u0131mlarda da hissedilir. Bu bak\u0131\u015fta d\u00fcnya, kurulmu\u015f ve sonra b\u0131rak\u0131lm\u0131\u015f bir saat gibi i\u015fleyen kapal\u0131 bir d\u00fczen de\u011fil; her an yeni anlamlar\u0131n, yeni s\u0131navlar\u0131n ve yeni imk\u00e2nlar\u0131n do\u011fdu\u011fu canl\u0131 bir olu\u015f alan\u0131d\u0131r.<\/p>\n
Burada Hristiyanl\u0131k teolojisiyle bir temas kurulabilir. Ancak bu temas, belli bir inan\u00e7 form\u00fcl\u00fcn\u00fc tekrarlamak i\u00e7in de\u011fil, ili\u015fkisel bir d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 olarak ele al\u0131n\u0131r. Teslis de Tanr\u0131\u2019y\u0131 sadece uzakta duran bir yarat\u0131c\u0131 olarak de\u011fil, varl\u0131kla ili\u015fki i\u00e7inde d\u00fc\u015f\u00fcnme \u00e7abas\u0131 \u015feklinde okunabilir. Bu okumada Baba, Mutlak \u0130rade\u2019ye; Kutsal Ruh, hen\u00fcz a\u00e7\u0131lmam\u0131\u015f imk\u00e2nlar\u0131n ve ruhsal y\u00f6neli\u015flerin kayna\u011f\u0131 olan N\u00fcveler Hazinesi\u2019ne; O\u011ful ise bu ilahi imk\u00e2nlar\u0131n varl\u0131kta g\u00f6r\u00fcn\u00fcr h\u00e2le geli\u015fine kar\u015f\u0131l\u0131k gelir. Bu y\u00fczden \u0130sa\u2019ya Tanr\u0131 denmesini de sadece ki\u015fisel bir y\u00fcceltme olarak de\u011fil, yarat\u0131c\u0131 niteli\u011fin varl\u0131kta en a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcnmesi olarak anlamak m\u00fcmk\u00fcnd\u00fcr. B\u00f6yle bir yakla\u015f\u0131mda yarat\u0131c\u0131 nitelik, tek bir ki\u015fiye kapanm\u0131\u015f bir ayr\u0131cal\u0131k de\u011fil, insan t\u00fcr\u00fcn\u00fcn tamam\u0131nda n\u00fcve h\u00e2linde bulunan bir imk\u00e2nd\u0131r.<\/p>\n
K\u0131r\u0131k ayna benzetmesi burada g\u00fc\u00e7l\u00fc bir g\u00f6r\u00fcnt\u00fc sunar. Tek par\u00e7a ve kusursuz bir yans\u0131madan s\u00f6z edilmez. Varl\u0131k, Mutlak \u0130rade\u2019yi eksiksiz bi\u00e7imde ta\u015f\u0131yamaz. Her insan, her bilin\u00e7 ve her deneyim, b\u00fcy\u00fck hakikatin yaln\u0131zca bir par\u00e7as\u0131n\u0131 ta\u015f\u0131r. Ayna k\u0131r\u0131lm\u0131\u015ft\u0131r; ama her par\u00e7ada \u0131\u015f\u0131k ba\u015fka bir a\u00e7\u0131dan parlar. Birinde merhamet \u00f6ne \u00e7\u0131kar, birinde adalet, birinde sab\u0131r, bir ba\u015fkas\u0131nda ise hakikati arama cesareti. Par\u00e7alar eksiktir; yine de b\u00fct\u00fcnden iz ta\u015f\u0131may\u0131 s\u00fcrd\u00fcr\u00fcr.<\/p>\n
Bu \u00e7er\u00e7evede, hakikati tek bir dogmatik form\u00fcle kapatma iste\u011fine kar\u015f\u0131 da mesafeli durulur. Kaynakta Mutlak \u0130rade, yarat\u0131l\u0131\u015fa can veren N\u00fcveler Hazinesi ve varl\u0131kta bilin\u00e7 kazanan insan aras\u0131nda kurulan ili\u015fki, kapal\u0131 bir kal\u0131ptan \u00e7ok metafizik bir imk\u00e2n olarak de\u011ferlendirilir. B\u00f6ylece k\u0131r\u0131k aynan\u0131n par\u00e7alar\u0131, birbirini d\u0131\u015flayan \u015feyler olmaktan \u00e7\u0131kar ve b\u00fct\u00fcne dair s\u0131n\u0131rl\u0131 ama ger\u00e7ek yans\u0131malar h\u00e2line gelir.<\/p>\n
Bu \u00e7er\u00e7evede ak\u0131l, Paine\u2019de oldu\u011fu gibi, dogmay\u0131 sorgulayan bir \u0131\u015f\u0131k olmay\u0131 s\u00fcrd\u00fcr\u00fcr. Ancak g\u00f6revi yaln\u0131zca d\u0131\u015f otoritelerin d\u00fc\u011f\u00fcm\u00fcn\u00fc \u00e7\u00f6zmekle s\u0131n\u0131rl\u0131 kalmaz. Ak\u0131l, insan\u0131n i\u00e7indeki yarat\u0131c\u0131 n\u00fcveyi, varl\u0131\u011f\u0131n par\u00e7al\u0131 yans\u0131malar\u0131n\u0131 ve Mutlak \u0130rade\u2019nin s\u00fcreklili\u011fini fark etmesine de yard\u0131m edebilir. Ak\u0131l bir kap\u0131 a\u00e7ar; sezgi ise o kap\u0131n\u0131n ard\u0131ndaki daha geni\u015f d\u00fczenin solu\u011funu hissettirir.<\/p>\n
B\u00f6ylece \u00f6zg\u00fcrl\u00fck de yer de\u011fi\u015ftirir ve derinle\u015fir. Paine i\u00e7in \u00f6zg\u00fcrl\u00fck, bireyin bask\u0131dan kurtulmas\u0131 ve kendi akl\u0131yla ya\u015fayabilmesidir. Buna ek olarak, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn yaln\u0131zca ba\u011f\u0131ms\u0131zl\u0131kta kalmay\u0131p bilin\u00e7li bir kat\u0131l\u0131ma d\u00f6n\u00fc\u015febilece\u011fi de s\u00f6ylenebilir. \u0130nsan zincirlerini k\u0131rar, metalin so\u011fuk sesi geride kal\u0131r; ama sonra bo\u015flukta as\u0131l\u0131 kalmaz. Kendi i\u00e7indeki n\u00fcveleri a\u00e7\u0131\u011fa \u00e7\u0131kararak Mutlak \u0130rade\u2019nin varl\u0131ktaki ak\u0131\u015f\u0131na bilin\u00e7li bi\u00e7imde kat\u0131l\u0131r.<\/p>\n
Burada yarat\u0131m\u0131n s\u00fcreklili\u011fi belirleyici olur. \u0130nsan, bir kez yarat\u0131l\u0131p tamamlanm\u0131\u015f bir varl\u0131k de\u011fildir. Bedeni do\u011far; ruhu deneyimle derinle\u015fir; karakteri s\u0131navlarla bi\u00e7imlenir; sevgisi kar\u015f\u0131la\u015fmalarla geni\u015fler; vicdan\u0131 hatalarla uyan\u0131r; merhameti ac\u0131n\u0131n i\u00e7inden ge\u00e7erek olgunla\u015f\u0131r. E\u011fer insan\u0131n \u00f6z\u00fc ba\u011flam i\u00e7inde a\u00e7\u0131l\u0131yorsa, yarat\u0131m\u0131 ba\u011flamdan ba\u011f\u0131ms\u0131z ve tek seferlik bir olay gibi d\u00fc\u015f\u00fcnmek zorla\u015f\u0131r.<\/p>\n
Bu yakla\u015f\u0131m, salt materyalist a\u00e7\u0131klaman\u0131n s\u0131n\u0131r\u0131na gelir ve orada durmaz. Fizik, kimya ve biyoloji insan\u0131n maddi temelini a\u00e7\u0131klar. Ancak insan\u0131n neden sevdi\u011fi, neden yas tuttu\u011fu, neden adalet arad\u0131\u011f\u0131, neden g\u00fczellik kar\u015f\u0131s\u0131nda sars\u0131ld\u0131\u011f\u0131 sorular\u0131n\u0131 b\u00fct\u00fcn\u00fcyle t\u00fcketmez. Tam bu noktada metafizik alan devreye girer. \u0130nsan bedeniyle d\u00fcnyaya ba\u011fl\u0131d\u0131r; ruhu ile anlam arar. Beden g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn ko\u015fuluysa, ruh da derinle\u015fmenin ko\u015fulu olarak belirir.<\/p>\n
Paine\u2019in deizmi, insan\u0131 geleneksel otoritelerin bask\u0131s\u0131ndan \u00e7\u0131kar\u0131p akl\u0131n alan\u0131n\u0131 geni\u015fletmi\u015ftir. Bu, tarihsel a\u00e7\u0131dan g\u00fc\u00e7l\u00fc ve de\u011ferli bir ad\u0131md\u0131r. Ancak bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn daha geni\u015f bir metafizik sorumlulukla ili\u015fkili olabilece\u011fi de ileri s\u00fcr\u00fcl\u00fcr. \u0130nsan sadece d\u00fc\u015f\u00fcnen, haklar\u0131n\u0131 savunan bir birey de\u011fildir; ayn\u0131 zamanda yarat\u0131m\u0131n i\u00e7inde olgunla\u015fan, kendi n\u00fcvelerini a\u00e7\u0131\u011fa \u00e7\u0131karan ve varl\u0131\u011f\u0131n anlam\u0131na kat\u0131lan bir varl\u0131kt\u0131r.<\/p>\n
Bu yakla\u015f\u0131mda en derin \u00f6zg\u00fcrl\u00fck, yaln\u0131zca zincirlerden kurtulmak de\u011fildir. \u0130nsan akl\u0131yla \u00f6zg\u00fcrle\u015firken Mutlak \u0130rade\u2019nin izini, N\u00fcveler Hazinesi\u2019nin canl\u0131 ak\u0131\u015f\u0131n\u0131 ve varl\u0131k i\u00e7indeki kendi yarat\u0131c\u0131 sorumlulu\u011funu da sezdi\u011finde \u00f6zg\u00fcrl\u00fck bilin\u00e7 kazan\u0131r. Paine\u2019in akl\u0131 zinciri k\u0131rar. \u0130li\u015fkisel teolojik okuma Tanr\u0131 d\u00fc\u015f\u00fcncesinin derinli\u011fini hat\u0131rlat\u0131r. Daha geni\u015f yarat\u0131m anlay\u0131\u015f\u0131 ise k\u0131r\u0131k aynan\u0131n par\u00e7alar\u0131nda b\u00fct\u00fcne ait \u0131\u015f\u0131\u011f\u0131 aramaya \u00e7a\u011f\u0131r\u0131r.<\/p>\n
B\u00f6ylece insan, sadece yarat\u0131lm\u0131\u015f bir varl\u0131k olarak kalmaz; kendi olu\u015funa tan\u0131kl\u0131k eden, i\u00e7indeki n\u00fcveleri fark eden ve onlar\u0131 hayat\u0131n i\u00e7inde a\u00e7\u0131\u011fa \u00e7\u0131karan bir varl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr. Yarat\u0131m, bedenin meydana geli\u015fiyle ba\u015flam\u0131\u015f olabilir; ama sevginin, ruhun, karakterin, vicdan\u0131n ve anlam\u0131n olu\u015fumuyla s\u00fcrer. Sonu\u00e7ta Tanr\u0131, yaln\u0131zca ba\u015flang\u0131\u00e7ta yaratan bir ilke olarak de\u011fil, varl\u0131\u011f\u0131n her an anlam kazanmas\u0131nda etkisini s\u00fcrd\u00fcren bir irade olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n","protected":false},"excerpt":{"rendered":"
Thomas Paine ve Deizm Thomas Paine i\u00e7in \u00f6zg\u00fcrl\u00fck, uzak ve soyut bir fikir de\u011fildir; insan zihninde kapanm\u0131\u015f kap\u0131lar\u0131 a\u00e7an bir g\u00fc\u00e7t\u00fcr. Onun metinlerinde dogmalar, buyurgan otoriteler ve sorgulanmadan…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-20","post","type-post","status-publish","format-standard","hentry","category-felsefe"],"_links":{"self":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/20","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=20"}],"version-history":[{"count":0,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/20\/revisions"}],"wp:attachment":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=20"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=20"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=20"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}