Darwinist felsefenin yï¿½kï¿½lmasï¿½ ve insanlarï¿½n bu aldatmacadan kurtarï¿½lmasï¿½,toplumdaki hastalï¿½klara karï¿½ï¿½ getirilecek 'makro'ï¿½ï¿½zï¿½mlerin baï¿½ï¿½nda gelmektedir.

Vicdan sahibi her insan, iï¿½inde yaï¿½adï¿½ï¿½ï¿½ toplumun sorunlarï¿½ hakkï¿½nda dï¿½ï¿½ï¿½nï¿½r ve bunlara bir ï¿½ï¿½zï¿½m bulma ihtiyacï¿½ hisseder. ï¿½nsan vicdanï¿½nï¿½n bir gereï¿½i olan bu “tedavi etme” isteï¿½i, aynï¿½ zamanda Allah’ï¿½n Mï¿½slï¿½manlar iï¿½in belirlediï¿½i bir gï¿½revdir. Kuran’a gï¿½re her Mï¿½slï¿½man “iyiliï¿½i emredip kï¿½tï¿½lï¿½ï¿½ï¿½ engellemek”le sorumludur.

ï¿½ï¿½inde yaï¿½adï¿½ï¿½ï¿½mï¿½z ï¿½aï¿½da ise her vicdanlï¿½ insan, bu gï¿½revi yakï¿½n ï¿½evresindeki insanlara ï¿½ï¿½ï¿½t vererek, onlarï¿½ ahlaklï¿½ olmaya teï¿½vik ederek gerï¿½ekleï¿½tirebilir. Bir baba oï¿½luna adaleti, dï¿½rï¿½stlï¿½ï¿½ï¿½, ï¿½efkati, tevazuyu ï¿½ï¿½retebilir. Onu insanlarï¿½n haklarï¿½na riayet etmesi, riyakarlï¿½ktan kaï¿½ï¿½nmasï¿½, yalan sï¿½ylememesi, kendisini yaratmï¿½ï¿½ olan Allah’a karï¿½ï¿½ taï¿½ï¿½dï¿½ï¿½ï¿½ sorumluluï¿½u bilmesi ve bu ï¿½uurla yaï¿½amasï¿½ iï¿½in eï¿½itebilir. Bï¿½ylelikle, toplum da bï¿½yï¿½k ï¿½lï¿½ï¿½de “iyiliï¿½i” benimsemiï¿½ ve “kï¿½tï¿½lï¿½kten men edilmiï¿½” bir toplum olacaktï¿½r.

Peki ya babalar oï¿½ullarï¿½na bu erdemleri deï¿½il de, “kï¿½ï¿½e dï¿½nmeyi”, “kimsenin gï¿½zï¿½nï¿½n yaï¿½ï¿½na bakmamayï¿½” ï¿½ï¿½retiyorlarsa? Sï¿½rf aile babalarï¿½ deï¿½il, toplum dinamikleri insanlara ï¿½efkat, adalet, dï¿½rï¿½stlï¿½k, tevazu, kanaatkarlï¿½k gibi ahlaki erdemleri deï¿½il de, ï¿½atï¿½ï¿½mayï¿½, kavga etmeyi, kibri, ï¿½ï¿½karcï¿½lï¿½ï¿½ï¿½, fï¿½rsatï¿½ï¿½lï¿½ï¿½ï¿½ ï¿½rnek gï¿½steriyorsa, durum deï¿½iï¿½ir. O zaman “iyiliï¿½i emredip kï¿½tï¿½lï¿½kten men etmek” gï¿½revini, yalnï¿½zca ï¿½evremizdeki birkaï¿½ insana ï¿½ï¿½ï¿½tler vererek yerine getiremeyiz. “Kï¿½tï¿½lï¿½k”, yani menfaatperestlik, bencillik, sahtekarlï¿½k, ï¿½atï¿½ï¿½macï¿½lï¿½k tï¿½m toplumu sarmï¿½ï¿½ demektir. Bir Mï¿½slï¿½man olarak bizim gï¿½revimiz, toplumu sarmï¿½ï¿½ olan bu bï¿½yï¿½k gaflete karï¿½ï¿½ fikren mï¿½cadele etmektir.

ï¿½ï¿½te bu noktada “makro dï¿½zeyde dï¿½ï¿½ï¿½nmek” kavramï¿½ ortaya ï¿½ï¿½kar. Yani giderek bï¿½yï¿½yen ahlaki dejenerasyonun kaynaï¿½ï¿½nï¿½n ne olduï¿½unu teï¿½his etmemiz ve buna tï¿½m dï¿½nyayï¿½ kapsayan bir ï¿½ï¿½zï¿½m getirmemiz gerekmektedir.

Toplumsal Hastalï¿½klarï¿½n Kï¿½kenini Teï¿½his Edebilmek

Gï¿½nlï¿½k gazetelerin bir kï¿½smï¿½nda “ï¿½ï¿½ï¿½ncï¿½ sayfa”, birtakï¿½m adli ve dramatik olaylara ayrï¿½lmï¿½ï¿½tï¿½r. Bu olaylar o kadar ï¿½oktur ki, “ï¿½ï¿½ï¿½ncï¿½ sayfa”lar yï¿½llardï¿½r her gï¿½n dolup taï¿½maktadï¿½r. Basit bir anlaï¿½mazlï¿½k sonucunda birbirlerini bï¿½ï¿½aklayan aile fertleri, yaï¿½lï¿½ babasï¿½nï¿½n mirasï¿½na konmak iï¿½in onu acï¿½masï¿½zca ï¿½ldï¿½ren hain evlatlar, ï¿½alï¿½ï¿½tï¿½ï¿½ï¿½ ï¿½irketi dolandï¿½ran iï¿½ï¿½iler, ï¿½alï¿½ï¿½tï¿½rdï¿½ï¿½ï¿½ insanlara hiï¿½bir merhamet gï¿½stermeyen zalim patronlar ve ï¿½rnekleri saymakla bitmeyecek facialar...

Bu gibi ï¿½rnekler o kadar ï¿½oktur ki, insanlarï¿½n ï¿½oï¿½u bunlarï¿½ “normal” ve “kaï¿½ï¿½nï¿½lmaz” gï¿½rmeye baï¿½lamï¿½ï¿½lardï¿½r. Oysa bunlar gerï¿½ekte toplumda yayï¿½lan bir dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n sonuï¿½larï¿½dï¿½r. Kï¿½ï¿½ï¿½k yaï¿½larï¿½ndan itibaren; “Bu dï¿½nyaya bir kez geliyorsun, tadï¿½nï¿½ ï¿½ï¿½kar”, “Hayat bir kavgadï¿½r, gï¿½ï¿½lï¿½ler kazanï¿½r”, “Eï¿½er sen ezmezsen, baï¿½kalarï¿½ seni ezer” gibi telkinler altï¿½nda yetiï¿½en, seyrettikleri filmlerde, dinledikleri ï¿½arkï¿½larda sï¿½rekli olarak bu mesajlarla beyni yï¿½kanan bir kitle vardï¿½r ve sï¿½z konusu “ï¿½ï¿½ï¿½ncï¿½ sayfa haberleri”, bu yï¿½kanmï¿½ï¿½ beyinlerin suï¿½larï¿½dï¿½r.

Bu ahlaki ï¿½ï¿½rï¿½me herkesï¿½e bilinmekte, ama bu bozulmaya bir tï¿½rlï¿½ ï¿½ï¿½zï¿½m bulunamamaktadï¿½r. Bunun sebeplerinden biri, baï¿½ta belirttiï¿½imiz gibi bu ï¿½ï¿½rï¿½menin normal gï¿½rï¿½lmesidir. ï¿½kinci bir sebep ise, ï¿½oï¿½u insanï¿½n bu ï¿½ï¿½rï¿½menin gerï¿½ek sebebini fark edememesidir. ï¿½nsanlarï¿½n bï¿½yï¿½k bir bï¿½lï¿½mï¿½, sorunun sadece adli ve polisiye tedbirlerle, teftiï¿½ mekanizmalarï¿½nï¿½n gï¿½ï¿½lendirilmesiyle ï¿½ï¿½zï¿½lebileceï¿½ini sanmakta ve yanï¿½lmaktadï¿½r. Elbette sï¿½z konusu “teknik” tedbirler gereklidir, ama asï¿½l ï¿½ï¿½zï¿½m toplumdaki bu dejenerasyonun kï¿½ltï¿½rel kaynaï¿½ï¿½nï¿½ bulmak ve bu kaynaï¿½ï¿½ yine kï¿½ltï¿½rel bir atï¿½lï¿½mla "tedavi etmek"tir.

Toplumdaki ahlaki dejenerasyonun kaynaï¿½ï¿½nï¿½ bulmak iï¿½inse, ï¿½u soruyu sormak gerekir: Bu ï¿½ï¿½rï¿½menin bir felsefesi var mï¿½dï¿½r?

Felsefenin Etkileri

''Kuran'dan mï¿½minler iï¿½in ï¿½ifa ve rahmet olan ï¿½eyleri indiriyoruz...'' (isra Suresi, 82)

ï¿½nsanlar felsefi gï¿½rï¿½ï¿½lerin bir toplumu ï¿½ok az etkilediï¿½ini, sadece felsefecileri ilgilendiren bu gï¿½rï¿½ï¿½lerin sokaktaki adamï¿½ hiï¿½ ilgilendirmediï¿½ini zannederler. Oysa durum hiï¿½ de ï¿½yle deï¿½ildir. “ï¿½nsan nedir?”, “Ne iï¿½in vardï¿½r?” ve “Ne iï¿½in yaï¿½amaktadï¿½r” gibi temel felsefi sorulara verilen cevaplar, bir toplumu ï¿½ok derinden etkiler.

Dï¿½ï¿½ï¿½nce dï¿½nyasï¿½na baktï¿½ï¿½ï¿½mï¿½zda, toplumu bir savaï¿½ meydanï¿½, bir “arena” gibi gï¿½ren felsefenin ne olduï¿½unu da kolaylï¿½kla bulabiliriz: Bu felsefe, Darwin’in evrim teorisinin sosyal bilimlere uyarlanmasï¿½ndan ibaret olan “Sosyal Darwinizm”dir. Darwin, canlï¿½lï¿½ï¿½ï¿½n tesadï¿½fler sonucunda ortaya ï¿½ï¿½ktï¿½ï¿½ï¿½nï¿½ ve “yaï¿½am mï¿½cadelesi” sayesinde geliï¿½tiï¿½ini ï¿½ne sï¿½rmï¿½ï¿½, insanï¿½n da bir hayvan tï¿½rï¿½ olduï¿½unu sï¿½yleyerek, “orman yasalarï¿½”nï¿½n insanlar iï¿½in de geï¿½erli olduï¿½unu iddia etmiï¿½tir. Hiï¿½bir bilimsel dayanaï¿½ï¿½ olmayan bu iddia bilim maskesine bï¿½rï¿½nerek yayï¿½lmï¿½ï¿½ ve 19. yï¿½zyï¿½lï¿½n ikinci yarï¿½sï¿½ ile 20. yï¿½zyï¿½la damgasï¿½nï¿½ vurmuï¿½tur. Darwinist “ï¿½atï¿½ï¿½ma” kavramï¿½, Marksistler tarafï¿½ndan “sï¿½nï¿½f ï¿½atï¿½ï¿½masï¿½”na, ï¿½rkï¿½ï¿½lar tarafï¿½ndan “ï¿½rk ï¿½atï¿½ï¿½masï¿½na”, kapitalistler tarafï¿½ndan ise “bireysel ï¿½ï¿½kar ï¿½atï¿½ï¿½masï¿½na” uyarlanmï¿½ï¿½ ve bï¿½yï¿½k bir ï¿½evkle benimsenmiï¿½tir.

Darwinizm, ï¿½zellikle bir toplumun iï¿½indeki eï¿½itsizlikleri, ï¿½ï¿½kar ï¿½atï¿½ï¿½malarï¿½nï¿½ meï¿½rulaï¿½tï¿½rmï¿½ï¿½ ve “bï¿½yï¿½k balï¿½k kï¿½ï¿½ï¿½k balï¿½ï¿½ï¿½ yutar” sloganï¿½nï¿½n sï¿½zde bilimsel dayanaï¿½ï¿½ olmuï¿½tur. Sosyal Darwinizm'in Amerika'daki ï¿½nde gelen sï¿½zcï¿½lerinden biri olan William Graham Sumner, bu mantï¿½ï¿½ï¿½ ï¿½ï¿½yle ï¿½zetlemiï¿½tir: “Toplumda bir insanï¿½ yukarï¿½ kaldï¿½rmak demek, baï¿½kasï¿½nï¿½n ï¿½zerine basmak demektir.”

ï¿½ï¿½te bu nedenle, gï¿½nï¿½mï¿½z Mï¿½slï¿½manlarï¿½nï¿½n “iyiliï¿½i emredip kï¿½tï¿½lï¿½kten men etme” gï¿½revi son derece bï¿½yï¿½k ï¿½nem taï¿½ï¿½maktadï¿½r. Darwinist felsefenin yï¿½kï¿½lmasï¿½ ve insanlarï¿½n bu aldatmacadan kurtarï¿½lmasï¿½, toplumdaki hastalï¿½klara karï¿½ï¿½ getirilecek “makro” ï¿½ï¿½zï¿½mlerin baï¿½ï¿½nda gelmektedir.

Baï¿½ka bir deyiï¿½le, ï¿½nemli olan, insanlara “acï¿½masï¿½z olun, kimseyi umursamayï¿½n, yalnï¿½z kendinizi dï¿½ï¿½ï¿½nï¿½n, nasï¿½l olsa ï¿½lï¿½nce yok olacaksï¿½nï¿½z” diye fï¿½sï¿½ldayan sesin susturulmasï¿½dï¿½r. Bu ses susturulduï¿½unda, bununla uyuï¿½turulmuï¿½ olan kitleler de gerï¿½ekleri gï¿½recek ve bu dï¿½nyada ne iï¿½in var olduklarï¿½nï¿½ anlayacaklardï¿½r.

O zaman, gazetelerin ï¿½ï¿½ï¿½ncï¿½ sayfalarï¿½nda da, fakirlere yardï¿½m eden, yetimleri barï¿½ndï¿½ran, Allah'ï¿½n rï¿½zasï¿½nï¿½ kazanmak iï¿½in fedakarlï¿½kta bulunan ï¿½erefli insanlarï¿½n haberlerini okumak mï¿½mkï¿½n olacaktï¿½r.

ï¿½zgï¿½rlï¿½k, hemen hemen her
toplum ve ideolojiden kiï¿½inin hemfikir olduï¿½u ve savunduï¿½u bir kavramdï¿½r.
ï¿½nsanlï¿½k tarihindeki ï¿½atï¿½ï¿½malarï¿½n, savaï¿½larï¿½n ï¿½oï¿½undaki amaï¿½, ï¿½zgï¿½rlï¿½ï¿½ï¿½
kazanmak olmuï¿½tur.
Batï¿½ dï¿½ï¿½ï¿½ncesinin ï¿½zgï¿½rlï¿½ï¿½e verdiï¿½i anlamï¿½ ï¿½ï¿½yle ï¿½zetleyebiliriz:
ï¿½zgï¿½rlï¿½k, insana, diï¿½er insanlar (toplum) ya da devlet -veya baï¿½ka
herhangi bir kurum- tarafï¿½ndan hiï¿½bir kï¿½sï¿½tlama ve baskï¿½ yapï¿½lmamasï¿½dï¿½r.Bugï¿½n
Batï¿½ toplumlarï¿½nï¿½n iï¿½inde bulunduklarï¿½ toplumsal yapï¿½, modern Batï¿½
felsefesi tarafï¿½ndan tarifi yapï¿½lan "ï¿½zgï¿½rlï¿½k" kavramï¿½nï¿½n,
insanï¿½n kurtuluï¿½unu saï¿½lamadï¿½ï¿½ï¿½nï¿½ gï¿½stermektedir.

Okullarda, bilimsel kaynaklarda ve bir kï¿½sï¿½m medyada, teori ispatlanmï¿½ï¿½
bir gerï¿½ek gibi sunulmakta, pek ï¿½ok insan da bu nedenle evrimi hiï¿½
sorgulamadan kabul etmektedir. Oysa her geï¿½en gï¿½n geliï¿½en, paleoantropoloji,
antropoloji ve mikrobiyoloji gibi bilim dallarï¿½, sï¿½zï¿½nï¿½ ettiï¿½imiz
yaygï¿½n inanï¿½ï¿½ï¿½n aksine, evrim teorisini sï¿½rekli yalanlamaktadï¿½rlar.
Evrimi ispatlamak iï¿½in 150 yï¿½ldï¿½r aralï¿½ksï¿½z sï¿½rdï¿½rï¿½len ï¿½alï¿½ï¿½malar,
teoriyi ï¿½ï¿½rï¿½tmekten baï¿½ka bir sonuca varamamï¿½ï¿½lardï¿½r.
Bu gerï¿½eï¿½e raï¿½men, evrim teorisinin bu denli yaygï¿½n bir biï¿½imde
savunulmasï¿½ ve insanlara empoze edilmesinin tek nedeni ise, teorinin
ideolojik yï¿½nï¿½dï¿½r.