Bir hastalï¿½ï¿½ï¿½n tedavisinde etkili bir sonuï¿½ elde edebilmek iï¿½in doï¿½ru teï¿½his ï¿½ok ï¿½nemlidir. Teï¿½hisin ardï¿½ndan baï¿½layan tedavi ise, sï¿½z konusu hastalï¿½k vï¿½cuttan atï¿½lana kadar, titizlik ve kararlï¿½lï¿½kla devam ettirilmelidir. Aksi takdirde hastalï¿½ï¿½ï¿½n nï¿½ksetmesi kaï¿½ï¿½nï¿½lmazdï¿½r. Aynï¿½ anlayï¿½ï¿½, toplumsal hastalï¿½klar iï¿½in de geï¿½erlidir. Herhangi bir toplumsal sorunla mï¿½cadele ederken, ï¿½ncelikle yapï¿½lmasï¿½ gereken ï¿½ey, o sorunun ortaya ï¿½ï¿½kï¿½ï¿½ nedenlerinin belirlenmesi olmalï¿½dï¿½r. Yoksa alï¿½nan ï¿½nlemler geï¿½ici olmaya mahkumdur. Nitekim insanlarï¿½n toplumsal sorunlar karï¿½ï¿½sï¿½nda kï¿½klï¿½ ï¿½ï¿½zï¿½mler ï¿½retememelerinin en ï¿½nemli sebeplerinden biri de, bu nedenleri doï¿½ru teï¿½his edememeleridir.
Yï¿½zyï¿½lï¿½mï¿½zï¿½n en ï¿½nemli toplumsal sorunlarï¿½ndan biri olan terï¿½rizm iï¿½in de sebepler ï¿½oï¿½u zaman somut olaylarda aranmakta, mï¿½cadele de bu yï¿½zeysel hedeflere yï¿½nelik planlanmakta ve terï¿½rizmle mï¿½cadelede kalï¿½cï¿½ sonuï¿½ almak mï¿½mkï¿½n olmamaktadï¿½r. Dï¿½nyanï¿½n terï¿½rden kurtulabilmesi iï¿½in, ï¿½nce terï¿½rist yetiï¿½tiren ana kaynak tespit edilmeli ve bu kaynak tam olarak ortadan kaldï¿½rï¿½lmalï¿½dï¿½r.

Terï¿½ristin Mantï¿½k ï¿½rgï¿½sï¿½

Terï¿½re sadece askeri gï¿½ï¿½le veya emniyet tedbirleriyle ï¿½ï¿½zï¿½m bulmak mï¿½mkï¿½n deï¿½ildir. ï¿½ï¿½nkï¿½ salt askeri tedbirler, bï¿½yï¿½k bir ihtimalle daha fazla ï¿½iddetle karï¿½ï¿½lï¿½k bulacak ve bir kï¿½sï¿½rdï¿½ngï¿½ iï¿½inde kan dï¿½kï¿½lmeye devam edecektir. Emniyet tedbirleri ise hiï¿½bir zaman terï¿½re karï¿½ï¿½ kesin bir gï¿½vence saï¿½layamayacaktï¿½r. Terï¿½rle mï¿½cadeleye baï¿½larken terï¿½ristin dï¿½ï¿½ï¿½nce yapï¿½sï¿½nï¿½n, hayata ve insana bakï¿½ï¿½ aï¿½ï¿½sï¿½nï¿½n ve ï¿½iddeti hangi yollarla meï¿½rulaï¿½tï¿½rdï¿½ï¿½ï¿½nï¿½n ï¿½ok iyi anlaï¿½ï¿½lmasï¿½ ve bunlarla mï¿½cadele edilmesi gerekmektedir.
Terï¿½rist, baï¿½arï¿½ya sadece ï¿½iddet yoluyla ulaï¿½acaï¿½ï¿½na inanï¿½r. ï¿½evresindeki insanlarï¿½n kendisinden korkmasï¿½nï¿½ ister ve bu korkuyu oluï¿½turmak iï¿½in insafsï¿½z, acï¿½masï¿½z, tavizsiz ve saldï¿½rgan bir karaktere bï¿½rï¿½nï¿½r. Kendi dï¿½ï¿½ï¿½ncesinin karï¿½ï¿½sï¿½ndaki her kiï¿½i onun iï¿½in bir dï¿½ï¿½mandï¿½r. Dï¿½ï¿½manï¿½nï¿½ ise bir insan olarak deï¿½il, bertaraf edilmesi gereken bir hedef olarak gï¿½rï¿½r. Journal Sentinel gazetesi yazarlarï¿½ndan psikoterapist Philip Chard terï¿½ristlerin savunmasï¿½z insanlara yï¿½nelik vahï¿½i eylemlerde bulunmayï¿½ nasï¿½l meï¿½ru hale getirdiklerini sorguladï¿½ï¿½ï¿½ 'Terrorists view us as targets, not as humans' (Terï¿½ristler bizi insan olarak deï¿½il, birer hedef olarak gï¿½rï¿½yor) baï¿½lï¿½klï¿½ makalesinde terï¿½ristin mantï¿½k ï¿½rgï¿½sï¿½nï¿½ ï¿½u ï¿½ekilde tarif eder:
“Araï¿½tï¿½rmacï¿½lar terï¿½ristlerin davranï¿½ï¿½larï¿½nï¿½n altï¿½nda yatan psikolojik nedenleri araï¿½tï¿½rdï¿½lar. Bunlarï¿½n en dikkat ï¿½ekeni, kurbanlarï¿½nï¿½ bir eï¿½ya, bir nesne ve (olmasï¿½nï¿½ umduklarï¿½ ï¿½ekliyle) kurban listesine eklenecek bir kiï¿½i haliyle istatistik olarak gï¿½rme yetenekleridir. “

“ Kurbanlarï¿½yla insani iliï¿½kiler, bir insanï¿½n arkadaï¿½ï¿½yla ya da sevdiï¿½i biriyle sahip olacaï¿½ï¿½ ï¿½eï¿½it bir iliï¿½ki kurmak istemezler. Aksine onlarï¿½ politik bir satranï¿½ tahtasï¿½ndaki piyonlar olarak gï¿½rmeye gayret ederler. Sonuï¿½ olarak terï¿½ristler kendi bakï¿½ï¿½ aï¿½ï¿½larï¿½na gï¿½re, kendilerini ''insanlarï¿½ ï¿½ldï¿½ren kiï¿½iler'' olarak algï¿½lamazlar. Kolaylï¿½kla ve hiï¿½bir ï¿½ey hissetmeksizin, hiï¿½ aldï¿½rmadan katletmek iï¿½in fikirsel olarak bizi insan dï¿½ï¿½ï¿½ hedefler haline getirirler...“
Terï¿½ristlere gï¿½re, her ne olursa olsun hedefleri, yeterince kutsal, yï¿½ce ya da herï¿½eyi gï¿½ze alabilen tï¿½rdendir. Ki bu ï¿½ekilde teï¿½vik ettikleri katliamï¿½ kendilerince haklï¿½ ï¿½ï¿½karmaktadï¿½rlar. Terï¿½ristlerin ana hedefleri kiï¿½iler deï¿½il, sonuï¿½lardï¿½r. Onlar iï¿½in ï¿½nemli olan katliam deï¿½il, katliamï¿½n etkisidir. Terï¿½ristler bir grup insanï¿½n ya da tï¿½m bir toplumun ï¿½mitlerini, ï¿½evkini ya da hayat ï¿½eklini ï¿½ldï¿½rmek isterler. Terï¿½ristler insanlarï¿½ ï¿½ldï¿½rï¿½rler, ï¿½ï¿½nkï¿½ bunu yapmanï¿½n amaï¿½larï¿½na ulaï¿½manï¿½n en hï¿½zlï¿½ ve direkt yolu olduï¿½una inanï¿½rlar. (Journal Sentinel, 24 Eylï¿½l 2001, Philip Chard)
Philip Chard'ï¿½n dikkat ï¿½ektiï¿½i konu son derece ï¿½nemlidir. Terï¿½ristler karï¿½ï¿½larï¿½ndaki kiï¿½ilerin ï¿½lï¿½mlerinden en ufak bir ï¿½zï¿½ntï¿½ duymaz, aksine ne kadar ï¿½ok masum insan ï¿½lï¿½rse, o kadar baï¿½arï¿½lï¿½ olduklarï¿½nï¿½ dï¿½ï¿½ï¿½nï¿½r ve eylemin baï¿½arï¿½sï¿½ndan bï¿½yï¿½k bir sevinï¿½ duyarlar. Masum insanlara hiï¿½ acï¿½maksï¿½zï¿½n kurï¿½un sï¿½kabilir, kï¿½ï¿½ï¿½k ï¿½ocuklarï¿½n ï¿½zerine bomba atabilirler. Kan dï¿½kmek onlar iï¿½in bir zevk haline gelir. ï¿½nsanlï¿½ktan ï¿½ï¿½kï¿½p, gï¿½zï¿½ dï¿½nmï¿½ï¿½ birer vahï¿½i hayvana dï¿½nï¿½ï¿½ï¿½rler. Aralarï¿½nda en ufak bir merhamet hissi gï¿½steren olsa, onu hemen hain ilan ederler.

Zaten ï¿½oï¿½u zaman birbirlerine karï¿½ï¿½ da silaha sarï¿½lï¿½r, kendi iï¿½lerindeki fraksiyonlara karï¿½ï¿½ kanlï¿½ saldï¿½rï¿½lar gerï¿½ekleï¿½tirirler.
ï¿½ï¿½te terï¿½ristlerin yukarï¿½da kï¿½saca tarifini yaptï¿½ï¿½ï¿½mï¿½z ï¿½iddet yanlï¿½sï¿½ mantï¿½k ï¿½rgï¿½leri materyalist ve Darwinist dï¿½ï¿½ï¿½nceden kaynak bulmaktadï¿½r. ï¿½nsanï¿½ bir hayvan olarak gï¿½ren, canlï¿½larï¿½n geliï¿½imini doï¿½adaki yaï¿½am mï¿½cadelesine baï¿½layan, bu mï¿½cadeleyi gï¿½ï¿½lï¿½ olanlarï¿½n kazanacaï¿½ï¿½nï¿½ ve zayï¿½flarï¿½n ezilerek yok olacaklarï¿½nï¿½ savunan Darwinizm, terï¿½ristin hastalï¿½klï¿½ dï¿½ï¿½ï¿½nce yapï¿½sï¿½nï¿½n ï¿½zï¿½nï¿½ oluï¿½turur.
O halde ï¿½ncelikle yapï¿½lmasï¿½ gereken ï¿½ey, terï¿½ristin mantï¿½k ï¿½rgï¿½sï¿½nï¿½n ï¿½ï¿½rï¿½klï¿½ï¿½ï¿½nï¿½n tï¿½m delillerle ortaya konmasï¿½dï¿½r. Darwinizm'i savunanlarï¿½n veya inananlarï¿½n hepsinin yanï¿½ldï¿½klarï¿½ en etkin ï¿½ekilde insanlara anlatï¿½lmalï¿½dï¿½r. ï¿½nsan baï¿½ï¿½boï¿½ ve sorumsuz deï¿½ildir. Onu yaratan, her anï¿½nï¿½ gï¿½zleyen, dï¿½ï¿½ï¿½ncelerini dahi bilen ve ï¿½ldï¿½kten sonra onu sorgulayarak yaptï¿½ï¿½ï¿½ herï¿½eye karï¿½ï¿½lï¿½ï¿½ï¿½nï¿½ verecek olan bir Yaratï¿½cï¿½mï¿½z vardï¿½r. Ve Rabbimiz insanï¿½, hayvanlardan farklï¿½ olarak bir ruh, akï¿½l, irade, muhakeme ve yargï¿½ yeteneï¿½i ile yaratmï¿½ï¿½tï¿½r. ï¿½rneï¿½in bir olay karï¿½ï¿½sï¿½nda ï¿½iddetle ï¿½fkelenen, iradesi zayï¿½f bir insan kendini ve karï¿½ï¿½sï¿½ndaki insanï¿½ hayvan gibi gï¿½rï¿½rse, ona hiï¿½ dï¿½ï¿½ï¿½nmeden zarar verebilir, acï¿½masï¿½zca davranabilir. Karï¿½ï¿½sï¿½ndakinin kï¿½ï¿½ï¿½k bir ï¿½ocuk, savunmasï¿½z bir insan olmasï¿½ hiï¿½ fark etmez. Ancak, Allah'ï¿½n kendisine verdiï¿½i ruhu taï¿½ï¿½dï¿½ï¿½ï¿½nï¿½ bilen, akï¿½l ve vicdan sahibi insan ise, her tï¿½rlï¿½ durumda ï¿½fkesine hakim olur. Muhakemesi ve vicdanï¿½ her an aï¿½ï¿½k olur. Allah'a hesap veremeyeceï¿½i en kï¿½ï¿½ï¿½k bir harekette bulunmaz.
Allah Kuran'da insanlara hem kï¿½tï¿½lï¿½ï¿½ï¿½n hem de kï¿½tï¿½lï¿½klerden sakï¿½nmanï¿½n ilham edildiï¿½ini bildirir. (ï¿½ems Suresi, 7-10) Bazï¿½ insanlarï¿½n ahlaklarï¿½ndaki bozukluklarï¿½n, suï¿½ iï¿½lemelerinin ardï¿½ndaki neden hayali bir evrim sï¿½reci deï¿½ildir.

Bunun nedeni, Allah'a iman etmemeleri, yaptï¿½klarï¿½ndan dolayï¿½ Allah'a hesap vermeyeceklerini zannetmeleri ve bu nedenle sakï¿½nmamalarï¿½dï¿½r. Bugï¿½n bï¿½tï¿½n dï¿½nyada meydana gelen savaï¿½larï¿½n, ï¿½rkï¿½ï¿½ katliamlarï¿½n, ï¿½ete kavgalarï¿½nï¿½n, dazlaklarï¿½n acï¿½masï¿½z saldï¿½rï¿½larï¿½nï¿½n, insanlarï¿½n aï¿½lï¿½ï¿½a, sefalete terk edilmelerinin, adaletsizliï¿½in, merhametsizliï¿½in ardï¿½ndaki neden budur. ï¿½nsanlarï¿½ hayvan olarak gï¿½renler, hayvanlar gibi yaï¿½am mï¿½cadelesi iï¿½inde olmalarï¿½ gerektiï¿½ini zannedenler, Allah'ï¿½ ve ahireti unutan ve unutturanlar, hiï¿½bir zalimlikte sï¿½nï¿½r tanï¿½mazlar. (Harun Yahya, ï¿½slam Terï¿½rï¿½ Lanetler)
Her insan Allah'ï¿½n kendisine verdiï¿½i ruhu taï¿½ï¿½r ve kendisini yoktan var eden Yaratï¿½cï¿½mï¿½za karï¿½ï¿½ sorumludur. Allah, Kuran'da kendisini baï¿½ï¿½boï¿½ zannedenlere yaratï¿½lï¿½ï¿½larï¿½nï¿½ ve ï¿½lï¿½mden sonra tekrar dirileceklerini ï¿½ï¿½yle hatï¿½rlatï¿½r:
“ ï¿½nsan, 'kendi baï¿½ï¿½na ve sorumsuz' bï¿½rakï¿½lacaï¿½ï¿½nï¿½ mï¿½ sanï¿½yor? Kendisi, akï¿½tï¿½lan meniden bir damla su deï¿½il miydi? Sonra bir alak (embriyo) oldu, derken (Allah, onu) yarattï¿½ ve bir 'dï¿½zen iï¿½inde biï¿½im verdi.' Bï¿½ylece ondan, erkek ve diï¿½i olmak ï¿½zere ï¿½ift kï¿½ldï¿½. (ï¿½yleyse Allah,) ï¿½lï¿½leri diriltmeye gï¿½ï¿½ yetiren deï¿½il midir? “ (Kï¿½yamet Suresi, 36-40)

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.