\u201cGer\u00e7e\u011fin d\u00fc\u015fman\u0131<\/p>\n\n\n\n
tabular ve inan\u00e7lard\u0131r.\u201d<\/a>[1]<\/sup><\/a><\/p>\n\n\n\n Pierre Boulez\u2019in, \u201cBenim i\u00e7in merak hayatt\u0131r. Merak etmiyorsan tabutunun i\u00e7indesin,\u201d saptamas\u0131na de\u011fer veren birisi olarak, \u201ctabular\u0131\u201d tart\u0131\u015fmadan akl\u0131n \u00f6zg\u00fcrle\u015ftirilebilece\u011fine inanmayanlardan\u0131m!<\/p>\n\n\n\n Hem de Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131\u2019n\u0131n, \u201cEy insanlar! \u0130sl\u00e2m zinay\u0131 en b\u00fcy\u00fck haramlardan kabul ediyor. L\u00fbt\u00eeli\u011fi, e\u015fcinselli\u011fi lanetliyor. Nedir bunun hikmeti. Hastal\u0131klar\u0131 beraberinde getirmesi ve nesli \u00e7\u00fcr\u00fctmesidir, bunun hikmeti. Y\u0131lda y\u00fcz binlerce insan gayri me\u015fru ve nik\u00e2hs\u0131z hayat\u0131n \u0130sl\u00e2m\u00ee literat\u00fcrdeki ismi zina olan bu b\u00fcy\u00fck haram\u0131n sebep oldu\u011fu HIV vir\u00fcs\u00fcne maruz kal\u0131yor. Geliniz bu t\u00fcr k\u00f6t\u00fcl\u00fcklerden insanlar\u0131 korumak i\u00e7in birlikte m\u00fccadele edelim,\u201d<\/a>[2]<\/sup><\/a> tehditk\u00e2r \u00e7\u0131\u011fl\u0131klar\u0131na ra\u011fmen!<\/p>\n\n\n\n Yeri gelmi\u015fken Max Stirner\u2019in, \u201cT\u00fcm al\u00e7akl\u0131klar tanr\u0131 ad\u0131na yap\u0131lmad\u0131 m\u0131, t\u00fcm kanl\u0131 idam sehpalar\u0131 tanr\u0131 ad\u0131na kurulmad\u0131 m\u0131, insanlar yak\u0131lmad\u0131 m\u0131, z\u0131nd\u0131klar\u0131 \u00f6ld\u00fcrmek i\u00e7in mahkemeler ve Engizisyon onun ad\u0131na kurulmad\u0131 m\u0131, b\u00fct\u00fcn aptalla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131 onun ad\u0131na yap\u0131lmad\u0131 m\u0131?\u201d uyar\u0131s\u0131n\u0131 aktararak Paulo Coelho\u2019dan ekleyelim:<\/p>\n\n\n\n \u201cTanr\u0131 varsa, -ki ben olmad\u0131\u011f\u0131na ger\u00e7ekten inan\u0131yorum-, insan akl\u0131n\u0131n s\u0131n\u0131rlar\u0131 oldu\u011funu da bilir. Yoksullu\u011fu, haks\u0131zl\u0131\u011f\u0131, a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fc, yapayaln\u0131zl\u0131\u011f\u0131, b\u00fct\u00fcn bu karma\u015fay\u0131 o yaratmad\u0131 m\u0131?\u201d<\/a>[3]<\/sup><\/a><\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Konuya ili\u015fkin olarak \u00f6ncelikle Mihail Bakunin\u2019in, \u201cB\u00fct\u00fcn dinler zalimdir, hepsi kan \u00fczerine kurulmu\u015ftur, \u00e7\u00fcnk\u00fc t\u00fcm\u00fcn\u00fcn dayand\u0131\u011f\u0131 fikir, kurban fikri, kutsal\u0131n intikam duygusunu tatmin i\u00e7in insanl\u0131\u011f\u0131n bo\u011fazlanmas\u0131d\u0131r.\u201d \u201cDinler, insan\u0131n akl\u0131n\u0131, insan\u0131n kurtulu\u015funun temel arac\u0131n\u0131 dumura u\u011frat\u0131r ve onu, k\u00f6leli\u011fin en temel ko\u015fulu olan aptall\u0131\u011fa mahk\u00fbm eder\u201d\u2026<\/p>\n\n\n\n Karl Marx\u2019\u0131n, \u201cDin y\u00fczy\u0131llard\u0131r s\u00f6m\u00fcr\u00fcc\u00fcler taraf\u0131ndan kitleleri aldatmak ve k\u00f6lele\u015ftirmek i\u00e7in kullan\u0131ld\u0131.\u201d \u201cDin, insan kendi \u00e7evresinde d\u00f6nmedi\u011fi s\u00fcrece insan\u0131n \u00e7evresinde d\u00f6nen aldat\u0131c\u0131 bir g\u00fcne\u015ften ba\u015fka bir \u015fey olu\u015fturmuyor.\u201d \u201c\u0130nsanlar\u0131n afyonudur.\u201d \u201cDin hen\u00fcz kendini bulamam\u0131\u015f ya da kendini sonradan yitirmi\u015f insan\u0131n saplant\u0131s\u0131d\u0131r\u201d\u2026<\/a>[4]<\/sup><\/a><\/p>\n\n\n\n V. \u0130. Lenin\u2019in, \u201cDin, sermaye k\u00f6lelerinin insanc\u0131l d\u00fc\u015flerini, insana daha yara\u015fan bir ya\u015fam isteklerini i\u00e7inde bo\u011fduklar\u0131 bir \u00e7e\u015fit ruhsal i\u00e7kidir.\u201d<\/a>[5]<\/sup><\/a> \u201cDin, b\u00fct\u00fcn ya\u015fam\u0131 boyunca \u00e7al\u0131\u015fan ve yokluk \u00e7ekenlere, bu d\u00fcnyada azla yetinmeyi k\u0131smete boyun e\u011fmeyi sab\u0131rl\u0131 olmay\u0131 ve \u00f6teki d\u00fcnyada bir cennet umudunu s\u00fcrd\u00fcrmeyi \u00f6\u011fretir\u201d\u2026<\/p>\n\n\n\n Emma Goldman\u2019\u0131n, \u201cDin, insan\u0131n do\u011fal fenomenlerin asl\u0131n\u0131 \u00e7\u00f6zmedeki zihni yetersizli\u011finden kaynaklanan bir hurafedir\u201d\u2026<\/p>\n\n\n\n Mao Zedung\u2019un, \u201cDin bir zehirdir.\u201d \u201cBir \u00fclkede s\u0131k s\u0131k dinden ve tanr\u0131dan bahsediliyorsa ya mal\u0131n\u0131za ya da can\u0131n\u0131za kas\u0131t vard\u0131r\u201d\u2026<\/p>\n\n\n\n Antonio Gramsci\u2019nin, \u201cDin, tarihin tan\u0131d\u0131\u011f\u0131 en devasa \u00fctopyad\u0131r (…) tarihsel ya\u015fam\u0131n ger\u00e7ek \u00e7eli\u015fkilerini mitolojik bi\u00e7im i\u00e7inde uzla\u015ft\u0131rmak i\u00e7in en b\u00fcy\u00fck giri\u015fimdir\u201d\u2026<\/p>\n\n\n\n Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n, \u201cDin ihtiyac\u0131, en \u00e7ok fakir ve geri \u00fclkelerin ezilen halk y\u0131\u011f\u0131nlar\u0131nda kalm\u0131\u015ft\u0131r. Din tesellisinden daha kolay bulunur ila\u00e7 yoktur\u201d\u2026<\/p>\n\n\n\n Ludwig Andreas Feuerbach\u2019\u0131n, \u201cDinin ba\u015flang\u0131c\u0131, ortas\u0131 ve sonu insand\u0131r.\u201d \u201cDin insan zihninin bir r\u00fcyas\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Kenneth Humphreys\u2019in, \u201cDin insan beynini zehirler\u201d\u2026<\/p>\n\n\n\n Terry Eagleton\u2019un, \u201cDin, siyasi egemenli\u011fi me\u015frula\u015ft\u0131rman\u0131n en g\u00fc\u00e7l\u00fc yollar\u0131ndan biri olageldi. \u0130ktidar\u0131n namert bir \u00f6z\u00fcrc\u00fcs\u00fc olarak r\u00fc\u015ft\u00fcn\u00fc ispatlad\u0131 ise de zaman zaman ona saplanm\u0131\u015f bir diken rol\u00fc de \u00fcstlendi\u201d\u2026<\/a>[6]<\/sup><\/a><\/p>\n\n\n\n Umberto Eco\u2019nun, \u201cD\u00fcnya; zengin din adamlar\u0131n\u0131n, yoksul ve a\u00e7 insanlara erdem \u00fczerine vaaz ettikleri bir rezillik yeridir\u201d\u2026<\/p>\n\n\n\n Napolyon Bonapart\u2019\u0131n, \u201cDin, para kazanman\u0131n en ge\u00e7erli yoludur\u201d\u2026<\/p>\n\n\n\n Baron d\u2019Holbach\u2019\u0131n, \u201cDin, bana, sadece h\u00fck\u00fcmdarlar\u0131 halklar\u0131n\u0131n \u00fcst\u00fcne \u00e7\u0131karmak ve bunlar\u0131 h\u00fck\u00fcmdarlar\u0131n g\u00fcc\u00fcne teslim etmek i\u00e7in icat edilmi\u015f gibi geliyor\u201d\u2026<\/p>\n\n\n\n Bertrand Russel\u2019\u0131n, \u201cDin temel olarak korkuya dayan\u0131r. Bilinmeyene kar\u015f\u0131 duyulan korku, yenilgi korkusu, \u00f6l\u00fcm korkusu. Korku her ac\u0131mas\u0131zl\u0131\u011f\u0131n anas\u0131d\u0131r. Ve o y\u00fczden ac\u0131mas\u0131zl\u0131k ile dinin el ele gitmesine \u015fa\u015f\u0131lmamal\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Stendhal\u2019\u0131n, \u201cDinler \u00e7o\u011funlu\u011fun korkusu ve az\u0131nl\u0131\u011f\u0131n kurnazl\u0131\u011f\u0131 \u00fczerine kuruludur\u201d\u2026<\/p>\n\n\n\n John Berger\u2019in, \u201cCehennem para babalar\u0131n\u0131n icad\u0131yd\u0131; amac\u0131, yoksullar\u0131n dikkatini mevcut sefaletlerinden sapt\u0131rmakt\u0131\u201d\u2026<\/p>\n\n\n\n Paul Noah Siegel\u2019in, \u201cYoksullar i\u00e7in \u00f6l\u00fcmden sonra ya\u015fam vaadi ve zenginler i\u00e7in bu d\u00fcnyada l\u00fcks bir hayat… Kapitalistler a\u00e7\u0131s\u0131ndan iyi bir pazarl\u0131k gibi g\u00f6r\u00fcn\u00fcyordu\u201d\u2026<\/a>[7]<\/sup><\/a><\/p>\n\n\n\n Max Stirner\u2019\u0131n, \u201c\u015eimdiye kadar hi\u00e7bir din, bu d\u00fcnya veya \u00f6te d\u00fcnyaya dair \u2018g\u00fczel vaatler\u2019 vermekten ka\u00e7mam\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc insanlar hep \u00f6d\u00fcl pe\u015finde ko\u015farlar ve \u2018bedavaya\u2019 hi\u00e7bir \u015fey yapmazlar\u201d\u2026<\/p>\n\n\n\n George Santayana\u2019n\u0131n, \u201cDin, zalim d\u00fcnyan\u0131n zorluklar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nd\u0131\u011f\u0131nda hayal g\u00fcc\u00fcn\u00fcn do\u011fal olarak verdi\u011fi tepkidir\u201d\u2026<\/p>\n\n\n\n Sigmund Freud\u2019\u00fcn, \u201cDinlerin son zemini, insan\u0131n \u00e7ocuksu \u00e7aresizli\u011fidir.\u201d \u201cDin yayg\u0131n bir t\u00fcr ak\u0131l hastal\u0131\u011f\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Teslime Nesrin\u2019in, \u201cHi\u00e7bir din kad\u0131n-erkek aras\u0131nda e\u015fitli\u011fi \u00f6vm\u00fcyor, \u00f6\u011f\u00fctlemiyor. T\u00fcm dinler kad\u0131nlara d\u00fc\u015fman. Hepsi kad\u0131na bask\u0131y\u0131 te\u015fvik ediyor, hepsi kad\u0131nlar\u0131n erkeklerle ayn\u0131 haklardan yararlanmas\u0131n\u0131 engelliyor. Hi\u00e7bir bi\u00e7imde kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle ba\u011fda\u015fmayacak ataerkil sistemlerin ilelebet s\u00fcrmesini istiyor\u201d\u2026<\/p>\n\n\n\n Robert Owen\u2019\u0131n, \u201cDin, insan\u0131n alt \u00fcst olmu\u015f kendi hayal g\u00fcc\u00fcyle yaratt\u0131\u011f\u0131 var olmayan, akl\u00ee yeteneklerini kaybettirdi ve insan\u0131 en sefil, ac\u0131nas\u0131 k\u00f6le h\u00e2line getirdi,\u201d saptamalar\u0131n\u0131 aktarmak yararl\u0131 olacak\u2026<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Yukar\u0131daki de\u011findi\u011fim \u00e7er\u00e7eveden hareketle; despotik, efsanevi tanr\u0131 dogmas\u0131na yaslanan din \u015fefkatli olmaktansa hakl\u0131 olmay\u0131 tercih eder. Ayr\u0131ca ona inan(d\u0131r\u0131l)anlar i\u00e7in bir teselli, ka\u00e7\u0131\u015f \u00f6\u011fretisidir. Bu a\u00e7\u0131dan dinin karanl\u0131\u011fa gereksinimi mutlakt\u0131r.<\/p>\n\n\n\n Kesinli\u011fi ve d\u0131\u015flay\u0131c\u0131l\u0131\u011f\u0131 farkl\u0131l\u0131klara diyalogu imk\u00e2ns\u0131z k\u0131lan din(ler)in ho\u015fg\u00f6r\u00fc oldu\u011fu \u201cperi masal\u0131\u201dd\u0131r; o kadar…<\/p>\n\n\n\n Do\u011fa\u00fcst\u00fc, d\u00fcnyevi veya ruhsal s\u00f6ylencelere\/ abart\u0131lara yaslanarak in\u015fa edilen din totaliterdir. Se\u00e7imsizlik anlam\u0131na gelir. Ayr\u0131ca da hayat\u0131n hapishane say\u0131lmad\u0131\u011f\u0131 hi\u00e7bir din yoktur.<\/p>\n\n\n\n O, zorbalara itaat edilmesini emreder, insan(lar)\u0131 k\u00f6lele\u015ftirir; ger\u00e7ekli\u011fin asla idrak edemeyece\u011fini vaaz edip, var olu\u015flar\u0131na ili\u015fkin sorular sormas\u0131n\u0131 engeller.<\/p>\n\n\n\n \u0130\u015f bu nedenle de tarihin en karanl\u0131k d\u00f6nemleri daima, insanlar\u0131n dini dogmalara ba\u011fland\u0131\u011f\u0131 zamanlard\u0131r.<\/p>\n\n\n\n Temelinde \u00f6l\u00fcm korkusu, kayg\u0131s\u0131 yatan din(ler), insanlara kar\u015f\u0131 sert ve ac\u0131mas\u0131zd\u0131rlar ve de yerk\u00fcrede akl\u0131n egemen oldu\u011fu bir dini inan\u00e7 yoktur.<\/p>\n\n\n\n Din ezilenlerin g\u00fcc\u00fc de\u011fil, g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fcn i\u015faretidir. Ezilenler a\u00e7\u0131s\u0131ndan devlet neyse din de odur. O, bir polistir. Dogmatik, dini inanc\u0131n\u0131n mutlak ger\u00e7ek oldu\u011funa, bunu ba\u015fkalar\u0131na zorla uygulamak gerekti\u011fine ba\u011fnazca inan\u0131r, inan\u0131lmas\u0131n\u0131 bekler, vaaz eder.<\/p>\n\n\n\n \u00d6zetle din(ler) insanlara, \u201cBenim kurallar\u0131ma g\u00f6re ya\u015fayacaks\u0131n\u0131z,\u201d der! S\u00fcr\u00fc yarat\u0131r. Dinin etkileri her zaman \u015fiddet i\u00e7eren bir toplum yarat\u0131r; bilime\/ bilgiye d\u00fc\u015fmanm\u0131\u015f gibi davran\u0131r.<\/p>\n\n\n\n Dinsel do\u011fma d\u00fcnyada \u00e7o\u011fal\u0131p yayg\u0131nla\u015f\u0131rken; insan(lar)a ac\u0131 \u00e7ektiren yan\u0131lg\u0131 olarak din ile sa\u011fduyu asla bir araya gelemez. O, halk\u0131 yanl\u0131\u015f y\u00f6nlendirmek i\u00e7in kullan\u0131lan en iyi cihazd\u0131r. D\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcne y\u00f6nelik en b\u00fcy\u00fck tehlikedir. \u00d6zg\u00fcrl\u00fc\u011f\u00fc tehdit eden toplumsal bir hastal\u0131k olman din korku \u00fcr\u00fcn\u00fcd\u00fcr, uyu\u015fturucudur, s\u0131n\u0131rlay\u0131c\u0131d\u0131r.<\/p>\n\n\n\n \u0130nsan \u00f6tesi bir yerden gelme iddias\u0131ndaki din(ler), akla de\u011fil imana dayan\u0131r. Hik\u00e2yeleri ise yanl\u0131\u015f ve b\u00f6l\u00fcc\u00fcd\u00fcr; yan\u0131lg\u0131 ve k\u00f6lele\u015ftirmedir. Tart\u0131\u015fmaya a\u00e7\u0131k ol(a)mayand\u0131r; itaatin g\u00f6n\u00fcll\u00fc k\u00f6leli\u011fidir. \u00c7\u00fcnk\u00fc nihai tahlilde o, her bi\u00e7imde tahakk\u00fcm arayan bir siyasi fetih m\u00fcdahalesidir.<\/p>\n\n\n\n Binlerce y\u0131lda insan(lar) on bin farkl\u0131 din ve tanr\u0131 yaratt\u0131lar ki saymakla bitiremeyiz: Yahve, Amon Ra, Aphrodite, Apollo, Baal, Brahma, Gane\u015fra, \u0130sis, Mitra, Osiris, \u015eiva, Thor, Vi\u015fnu, Wotan, Zeus, vb\u2019leri, vd\u2019leri\u2026 Bunlar\u0131n hepsi bir egemenlik ve fetih ara\u00e7lar\u0131yd\u0131lar\u2026 H\u00e2l\u00e2 da \u00f6yle\u2026<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Spek\u00fclatif \u00f6zellikleriyle din ile bilim ba\u011fda\u015fmazken; insan(l\u0131k)a tanr\u0131 d\u0131\u015f\u0131nda inanacak hi\u00e7bir \u015feyin kalmamas\u0131 hastal\u0131kl\u0131 toplumlar ger\u00e7e\u011fini devreye soktu. Ard\u0131ndan da \u201ctanr\u0131\u201d kavram\u0131, her yerde insan(l\u0131k)a kar\u015f\u0131 iktidar\u0131n silah\u0131 h\u00e2line ge(tiri)ldi; egemenler de onu, bir tiranl\u0131\u011fa, zalimli\u011fe d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler.<\/p>\n\n\n\n Sormak gerek: Dinsel a\u00e7\u0131dan her \u015feyi bilen, her \u015feye g\u00fcc\u00fc yeten ve tamamen iyi bir tanr\u0131n\u0131n d\u00fcnyadaki bunca ac\u0131y\u0131 neden m\u00fcsaade etti\u011fini a\u00e7\u0131klayabilmek m\u00fcmk\u00fcn m\u00fcd\u00fcr?<\/p>\n\n\n\n Elbette de\u011fil! \u00c7\u00fcnk\u00fc o, insan(l\u0131k) zek\u00e2s\u0131n\u0131n \u00f6n\u00fcne engeller koyarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015f\u0131r. Yoksullar\u0131 mezara girdikten sonra daha iyi bir hayata kavu\u015faca\u011f\u0131 (yalan\u0131n\u0131n!) umut(suzlu\u011f)u ile besler. B\u00f6ylece insan(l\u0131k)\u0131 var olmayan yarat\u0131klar\u0131n korkusuyla, yarg\u0131lama yetene\u011fini yok edip, sefil, ac\u0131nas\u0131 k\u00f6le h\u00e2line getiren din, gerilikle i\u00e7 i\u00e7edir. \u00d6yle de olmak zorundad\u0131r.<\/p>\n\n\n\n Kolay m\u0131? Dinsel \u00f6\u011freti(ler) sorumluluk ta\u015f\u0131yan ele\u015ftirel bireyler yeti\u015ftirmez. Aksine sadece kirletilmi\u015f\/ boyun e\u011fen \u201cak\u0131l(lar)\u201d \u00fcretir.<\/p>\n\n\n\n \u0130fade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc dikenli tellerin ard\u0131na hapseden din(ler)in ilahi\/ kutsal boyutu yoktur. O, ele\u015ftirel zek\u00e2y\u0131 k\u00f6reltir, insan(l\u0131k)\u0131 aptalla\u015ft\u0131r\u0131r, otoriteye ba\u011f\u0131ml\u0131, akl\u0131n kullanamaz h\u00e2le getirir.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n idrak kabiliyetini baltalay\u0131p; bilginin bitti\u011fi yerde ba\u015flayan din, korkuyla bezenmi\u015f bat\u0131l inan\u00e7lar\u0131n temel kayna\u011f\u0131yken; s\u00f6m\u00fcr\u00fcn\u00fcn kilit oyuncusu din(ler) kimseye destek olmaz. Dinin kendinin desteklenmesi dayat\u0131r.<\/p>\n\n\n\n \u015euras\u0131 \u00e7ok a\u00e7\u0131kt\u0131r ki dinsel inan\u00e7(lar), sonu\u00e7ta maddi bir yarar sa\u011flamazken; o, ger\u00e7e\u011fe giden bir yol de\u011fildir.<\/p>\n\n\n\n Din(ler), hi\u00e7bir d\u00f6nemde rasyonel bir temel olmamas\u0131 yan\u0131nda, insanl\u0131k tarihi boyunca g\u00fc\u00e7l\u00fc bir negatif g\u00fc\u00e7 oldu. \u00c7\u00fcnk\u00fc anlay\u0131\u015f ile inan\u00e7 birbirinin z\u0131tt\u0131 idi. Dini anlayan ona inanmaz, ona inanan da anlamazd\u0131\u2026<\/p>\n\n\n\n Dinsel inan\u00e7 sembollerle, simgelerle konu\u015furken; onun hakk\u0131nda d\u00fc\u015f\u00fcnceler, ya\u015famdaki olaylar sonucunda ortaya \u00e7\u0131kan endi\u015feden, insan akl\u0131ndaki s\u00fcrekli \u00fcmitten ve korkudan do\u011fdu; asla akl\u0131n ve anlay\u0131\u015f\u0131n faziletleri i\u00e7in de\u011fil!<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Otoriteden ba\u015fka hi\u00e7bir \u015feye dayanmay\u0131p, din olarak adland\u0131r\u0131lan \u015fey, bilinmeyen(ler)e\/ s\u0131r(lar)a k\u00f6r bir ba\u011fl\u0131l\u0131ktan ba\u015fka bir \u015fey de\u011filken; kat\u0131 kurallar koyar; fanatizm \u00fcrettir.<\/p>\n\n\n\n Tam da bunun i\u00e7in insan(l\u0131k) akl\u0131n\u0131 dinin h\u00e2kimiyetinden kurtarmak; \u00f6zel m\u00fclkiyetin s\u00f6m\u00fcr\u00fcs\u00fcnden kurtulman\u0131n da \u201colmazsa olmaz\u0131\u201dd\u0131r. Yani \u00f6zg\u00fcr bir d\u00fcnyan\u0131n kurulabilmesi i\u00e7in tabular\u0131n y\u0131k\u0131lmas\u0131 elzemdir.<\/p>\n\n\n\n \u201cNeden\u201d mi?<\/p>\n\n\n\n A\u00e7lara\/ yoksullara \u00f6l\u00fcmden sonra dirilme ve bir ba\u015fka hayat \u201cvaadi\u201d olarak \u00f6zg\u00fcr iradeyi \u00e7\u00fcr\u00fcten din(ler), d\u00fcnyay\u0131 anlamayarak tatmin olmay\u0131 \u00f6\u011f\u00fctler; olmayan \u201c\u00d6b\u00fcr d\u00fcnya i\u00e7in ya\u015fa,\u201d der biz(ler)e.<\/p>\n\n\n\n O, insan(l\u0131k)\u0131n inand\u0131klar\u0131 de\u011fil, inanmak istedikleri hurafelerin toplam\u0131 olarak bask\u0131c\u0131d\u0131r; k\u00f6lelere teselli verir. Onu anlamayanlar i\u00e7in \u00e7ok ayd\u0131nlat\u0131c\u0131(?) din(ler), insan(l\u0131k)\u0131n \u00e7ocuksu \u00e7aresizli\u011fidir.<\/p>\n\n\n\n Umut ve korkunun \u00e7ocu\u011fu; cahil olana bilinemeyenin do\u011fas\u0131n\u0131n a\u00e7\u0131klamas\u0131 \u201ciddia\u201ds\u0131ndaki din(ler)in hi\u00e7biri sonu gelmez yasaklar koymaktan ba\u015fka bir \u015fey yapmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n D\u00fcnyada b\u00fct\u00fcn dinler sorgulamay\u0131 yasaklar ve ele\u015ftirenleri istemez; maddi \u00e7\u0131karlar\u0131 y\u00f6netmekten geri durmaz. Bu a\u00e7\u0131dan dinin oldu\u011fu yerde hi\u00e7bir irade \u00f6zg\u00fcr ya\u015fayamaz<\/p>\n\n\n\n Malum: \u0130nsanlar\u0131 do\u011fa\u00fcst\u00fc g\u00fc\u00e7lerin korkusuyla s\u00fcr\u00fcle\u015ftiren din ile mant\u0131k kadar birbiriyle \u00e7eli\u015fen ba\u015fka bir \u015fey yoktur. Ve d\u00fc\u015f\u00fcnmek ona ayk\u0131r\u0131d\u0131r; \u00e7\u00fcnk\u00fc o zihnin hapishanesidir; r\u00fcyas\u0131d\u0131r.<\/p>\n\n\n\n Bir kez daha alt\u0131n\u0131 \u00e7izersek: Akla ayk\u0131r\u0131 din eskilerin icat etti\u011fi masald\u0131r; s\u0131n\u0131r durumdur; bir ba\u011fl\u0131l\u0131kt\u0131r; deliliktir; ger\u00e7e\u011fin \u00f6tesidir!<\/p>\n\n\n\n En \u00f6nemlisi de vahyedilmi\u015f inan\u00e7, zarars\u0131z bir safsata de\u011fildir. \u00d6l\u00fcmc\u00fcl bir tehlikedir. Tehlikelidir, \u00e7\u00fcnk\u00fc insanlara kendi do\u011frular\u0131 hakk\u0131nda sars\u0131lmaz bir g\u00fcven vermektedir\u2026<\/p>\n\n\n\n Tehlikelidir, \u00e7\u00fcnk\u00fc ba\u015fkalar\u0131n\u0131 \u00f6ld\u00fcrmeyi engelleyen normal s\u0131n\u0131rlar\u0131, kendili\u011finden kald\u0131rarak birbirlerini \u00f6ld\u00fcrmeleri i\u00e7in sahte bir cesaret vermektedir\u2026<\/p>\n\n\n\n Tehlikelidir, \u00e7\u00fcnk\u00fc sadece kazan\u0131lm\u0131\u015f gelenek farkl\u0131l\u0131klar\u0131na i\u015faret ederek di\u011ferlerine husumeti \u00f6\u011fretmektedir\u2026<\/p>\n\n\n\n O, b\u00fcy\u00fck bir korku i\u00e7inde ya\u015fayan insan(lar)\u0131n, ku\u015fkular\u0131n\u0131n azal\u0131p, sald\u0131rganla\u015fmas\u0131na yol a\u00e7ar; ahl\u00e2k\u0131 felce u\u011frat\u0131p, cahilleri mucizeyle kand\u0131r\u0131r.<\/p>\n\n\n\n Ne kadar \u00e7ok karanl\u0131k olursa, o oranda tanr\u0131sal olmas\u0131 yan\u0131nda; safdillik \u00fczerine kurulan din(ler)in k\u00f6keni, tahakk\u00fcm iste\u011finin cehalet ve korkusuyken; o, ku\u015fkulu \u015feylerin en ku\u015fkulu olan\u0131d\u0131r; ya da insan(lar)\u0131n zek\u00e2lar\u0131n\u0131 olanaks\u0131z bir \u015feyle me\u015fgul etme sanat\u0131d\u0131r.<\/p>\n\n\n\n Son tahlilde dinin hedefi, iktidar\u0131n zorbal\u0131klar\u0131n\u0131 g\u00fc\u00e7lendirip, insan(l\u0131k)\u0131 kurban etmektir. \u00c7\u00fcnk\u00fc onda soru(n) yoktur, halka hesap vermez, ele\u015ftiri s\u00f6z konusu de\u011fildir. Mutlakt\u0131r!<\/p>\n\n\n\n O h\u00e2lde bir mutlak olarak \u201cDin, yoksullara bask\u0131 yapmak ve onlar\u0131 g\u00fc\u00e7s\u00fczle\u015ftirmek i\u00e7in varl\u0131kl\u0131larca kullan\u0131lm\u0131\u015f bir ara\u00e7t\u0131… Ba\u015ftan a\u015fa\u011f\u0131 k\u00f6t\u00fcl\u00fck ve ac\u0131yla dolu bir d\u00fcnya nas\u0131l olur da iyi bir tanr\u0131 taraf\u0131ndan yarat\u0131lm\u0131\u015f olabilirdi?.. Bizi yaln\u0131zca ak\u0131l ve felsefe kurtarabilir\u201ddi.<\/a>[8]<\/sup><\/a><\/p>\n\n\n\n \u00c7\u00fcnk\u00fc bir mutlak olarak din, inan\u00e7\/biat; bilim ise \u015f\u00fcphe\/isyan k\u00fclt\u00fcr\u00fcyd\u00fc ve dinlerin, uluslar\u0131n, bayraklar\u0131n, s\u0131n\u0131rlar\u0131n oldu\u011fu yerde asla bar\u0131\u015f olmayacakt\u0131\u2026<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n \u0130yi de \u201cNe yapmal\u0131\u201d m\u0131?<\/p>\n\n\n\n \u00d6ncelikle as\u0131l \u00f6zg\u00fcrl\u00fc\u011f\u00fcn \u201ctanr\u0131\/ din\u201d denilen yalanlardan ba\u011f\u0131ms\u0131zla\u015fmaktan ge\u00e7ti\u011fini ifade etmekten geri durmayan net bir duru\u015fa muhtac\u0131z. Akl\u0131n \u00f6zg\u00fcrle\u015ftirilmesi anlam\u0131 ta\u015f\u0131yan \u00f6zg\u00fcrl\u00fck\u00e7\u00fc laik ile \u00f6zg\u00fcr d\u00fc\u015f\u00fcnen insan, \u201cdini kutsall\u0131k\u201dlar \u00e7er\u00e7evesine hapsedilmesine g\u00f6z yumamay\u0131z.<\/a>[9]<\/sup><\/a><\/p>\n\n\n\n \u201cAyd\u0131nlanma, insan\u0131n akl\u0131n\u0131 kendisinin kullanmaya ba\u015flamas\u0131d\u0131r,\u201d diyen Immanuel Kant\u2019\u0131n ekledi\u011fi \u00fczere: \u201cAyd\u0131nlanma\u2019n\u0131n temel noktas\u0131n\u0131, insanlar\u0131n bizzat kendilerinin sorumlu olduklar\u0131 vesayet durumundan, \u00f6zellikle de din konular\u0131ndaki vesayetten \u00e7\u0131kmalar\u0131nda g\u00f6r\u00fcyorum; \u00e7\u00fcnk\u00fc din\u00ee vesayet t\u00fcm vesayetlerin hem en zararl\u0131s\u0131 hem de en onur k\u0131r\u0131c\u0131s\u0131d\u0131r.\u201d<\/a>[10]<\/sup><\/a><\/p>\n\n\n\n Bu ba\u011flamda \u201cLaiklik tart\u0131\u015fmas\u0131n\u0131, \u2018Allah\u2019\u0131n varl\u0131\u011f\u0131-yoklu\u011fu\u2019 tart\u0131\u015fmas\u0131ndan \u00e7\u0131kar\u0131p, \u2018\u00f6zg\u00fcrl\u00fc\u011f\u00fcn varl\u0131\u011f\u0131-yoklu\u011fu\u2019 m\u00fccadelesine d\u00f6n\u00fc\u015ft\u00fcrmek gerek,\u201d<\/a>[11]<\/sup><\/a> tespitine Marksist-Leninist ba\u011flamda kat\u0131lmamak, elbette m\u00fcmk\u00fcn de\u011fil.<\/p>\n\n\n\n Hem de V. \u0130. Lenin\u2019in ifadeleriyle: \u201cHi\u00e7bir ko\u015fulda din sorununu burjuva radikal demokratlar\u0131n\u0131n s\u0131k s\u0131k yapt\u0131\u011f\u0131 gibi, soyut, \u00fclk\u00fcc\u00fc bir bi\u00e7imde, s\u0131n\u0131f m\u00fccadelesinden kopuk \u2018entelekt\u00fcel\u2019 bir sorun gibi ortaya koymak yanl\u0131\u015f\u0131na d\u00fc\u015fmememiz gerekir. A\u015f\u0131r\u0131 bask\u0131 temeline oturan ve i\u015f\u00e7ilerin e\u011fitilmedi\u011fi bir toplumda, dinsel \u00f6nyarg\u0131lar\u0131n sadece propaganda y\u00f6ntemleriyle yok edilebilece\u011fini sanmak budalal\u0131k olur. \u0130nsanl\u0131\u011f\u0131n \u00fczerindeki din boyunduru\u011funun, toplumdaki ekonomik boyunduru\u011fun bir sonucu ve yans\u0131mas\u0131 oldu\u011funu ak\u0131ldan \u00e7\u0131karmak burjuva dar g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcnden ba\u015fka bir \u015fey de\u011fildir. Proletarya kapitalizmin karanl\u0131k g\u00fc\u00e7lerine kar\u015f\u0131 kendi m\u00fccadelesiyle ayd\u0131nlanmad\u0131k\u00e7a, ne kadar bildiri da\u011f\u0131t\u0131l\u0131rsa da\u011f\u0131t\u0131ls\u0131n, ne kadar s\u00f6z s\u00f6ylenirse s\u00f6ylensin proletaryay\u0131 ayd\u0131nlatmak olanaks\u0131zd\u0131r. Bizim a\u00e7\u0131m\u0131zdan ezilen s\u0131n\u0131f\u0131n bu d\u00fcnyada bir cennet yaratmak ad\u0131na ger\u00e7ek devrimci m\u00fccadelede birle\u015fmesi, \u00f6teki d\u00fcnya cenneti konusunda proletaryan\u0131n g\u00f6r\u00fc\u015f birli\u011fine gelmesinden daha \u00f6nemlidir.\u201d<\/p>\n\n\n\n \u201cSosyalistler, din konusundaki tav\u0131rlar\u0131n\u0131 genellikle \u015fu s\u00f6zlerle belirtirler: \u2018Din, ki\u015finin \u00f6zel meselesi olarak g\u00f6r\u00fclmelidir.\u2019 Ancak herhangi bir yanl\u0131\u015f anlamaya yol a\u00e7mamak i\u00e7in, bu s\u00f6zlerin anlam\u0131 kesinlikle a\u00e7\u0131klanmal\u0131d\u0131r. Devlet s\u00f6z konusu oldu\u011funda, dinin ki\u015fisel bir sorun olarak kalmas\u0131n\u0131 isteriz. Ancak, Partimiz d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde dini ki\u015fisel bir sorun olarak g\u00f6rmemiz s\u00f6z konusu olamaz.\u201d<\/p>\n\n\n\n \u201cDinsel \u00f6nyarg\u0131lar\u0131n en derin kayna\u011f\u0131 yoksulluk ve bilgisizliktir. \u0130\u015fte biz bu bela ile sava\u015fmak zorunday\u0131z.\u201d<\/p>\n\n\n\n \u201cDevlet dinle ilgilenmemelidir; dinsel kurumlar devlete ba\u011fl\u0131 olmamal\u0131d\u0131r. Herkes istedi\u011fi dini savunmakta ya da dinsiz, yani genelde her sosyalist gibi ateist oldu\u011funu a\u00e7\u0131klamakta \u00f6zg\u00fcr olmal\u0131d\u0131r.\u201d<\/a>[12]<\/sup><\/a><\/p>\n\n\n\n \u201cVatanda\u015flar aras\u0131nda, dini inan\u0131\u015flardan kaynaklanan ayr\u0131mc\u0131l\u0131\u011fa tahamm\u00fcl edilemez. Vatanda\u015f\u0131n dininin resmi belgelerdeki yal\u0131n ifadesi bile kald\u0131r\u0131lmal\u0131d\u0131r.\u201d<\/p>\n\n\n\n Bu kadar da de\u011fil; Karl Marx\u2019\u0131n, \u201c\u0130nsanlar\u0131n ger\u00e7ek mutluluklar\u0131 i\u00e7in aldat\u0131c\u0131 bir mutluluk kayna\u011f\u0131 olan dinin ortadan kald\u0131r\u0131lmas\u0131 \u015fartt\u0131r,\u201d kesinli\u011fiyle birlikte Mihail Bakunin\u2019in, \u201cTanr\u0131 varsa, insan k\u00f6ledir; insan \u00f6zg\u00fcr olabilirse ve olmak zorundaysa, o zaman tanr\u0131 yoktur.\u201d \u201cEn ba\u015fta, il\u00e2hiyat\u0131n il\u00e2h\u00ee zorbal\u0131\u011f\u0131na, tanr\u0131n\u0131n hayaline ba\u015fkald\u0131rmak gerekir.\u201d \u201cCennette bir efendimiz oldu\u011fu s\u00fcrece, d\u00fcnyada k\u00f6le olmaya mahk\u00fbmuz\u201d\u2026<\/p>\n\n\n\n Emma Goldman\u2019\u0131n, \u201cTanr\u0131\u2019ya inanm\u0131yorum, \u00e7\u00fcnk\u00fc insanl\u0131\u011fa inan\u0131yorum,\u201d uyar\u0131lar\u0131 e\u015fli\u011finde Alain Badiou\u2019ya kulak vermeliyiz:<\/p>\n\n\n\n \u201cGer\u00e7ek ya\u015fam\u0131 fethetmek i\u00e7in, \u00f6nyarg\u0131lara, basmakal\u0131p d\u00fc\u015f\u00fcncelere, k\u00f6r itaate, keyfi gelenek g\u00f6reneklere ve s\u0131n\u0131rs\u0131z rekabete kar\u015f\u0131 m\u00fccadele etmek gerekir.\u201d<\/a>[13]<\/sup><\/a><\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n El \u00f6zet; \u201cson s\u00f6z\u201dde Gabriel Garc\u00eda M\u00e1rquez\u2019den, \u201cBen, \u00f6l\u00fcme dair yemin etmeyenlerden, tehdit savurmayanlardan, dinini ve \u0131rk\u0131n\u0131 akl\u0131n\u0131n yerine koymayanlardan\u0131m. Ben h\u00e2l\u00e2 \u015fiir okuyanlardan\u0131m.\u201d<\/p>\n\n\n\n TEMEL DEM\u0130RER<\/p>\n\n\n\n N O T L A R<\/em><\/strong><\/p>\n\n\n\n <\/a>[*]<\/sup><\/a> Avrupa Demokrat, Aral\u0131k 2023\u2026<\/p>\n\n\n\n [1]<\/sup><\/a> Friedrich Nietzsche.<\/p>\n\n\n\n <\/a>[2]<\/sup><\/a> Aktaran: \u00d6zdemir \u0130nce, \u201cEy Diyanet Nedir Bu \u015eiddet!\u201d, Cumhuriyet, 8 May\u0131s 2020, s.3.<\/p>\n\n\n\n <\/a>[3]<\/sup><\/a> Paulo Coelho, Veronika \u00d6lmek \u0130stiyor, \u00e7ev: Haldun Pamir, Can Yay., 2000.<\/p>\n\n\n\n <\/a>[4]<\/sup><\/a> Karl Marx, Devlet ve Hukuk, \u00e7ev: Rona Serozan, Ayr\u0131nt\u0131 Yay., 2028, s.37.<\/p>\n\n\n\n <\/a>[5]<\/sup><\/a> V. \u0130. Lenin, Din \u00dczerine, \u00e7ev: Se\u00e7kin C\u0131l\u0131zo\u011flu, Ser Yay., 1975.<\/p>\n\n\n\n <\/a>[6]<\/sup><\/a> Terry Eagleton, Tanr\u0131\u2019n\u0131n \u00d6l\u00fcm\u00fc ve K\u00fclt\u00fcr, \u00e7ev: Selin Dingillio\u011flu, Yordam Kitap, 2014, s.11.<\/p>\n\n\n\n <\/a>[7]<\/sup><\/a> Paul Noah Siegel, D\u00fcnya Dinleri ve \u0130ktidar, \u00e7ev: Selin Dingillio\u011flu, Yordam Kitap, 2013.<\/p>\n\n\n\n <\/a>[8]<\/sup><\/a> Karen Armstrong, Tanr\u0131\u2019n\u0131n Tarihi, \u00e7ev: Oktay \u00d6zel-Hamide Koyukan-Kudret Emir, Ayra\u00e7 Yay., 2008.<\/p>\n\n\n\n <\/a>[9]<\/sup><\/a> Erdo\u011fan, 1994\u2019te laiklik konusunda \u00e7ok radikal a\u00e7\u0131klamalar yapm\u0131\u015ft\u0131. \u201cTutturmu\u015flar laiklik elden gidiyor, laiklik elden gidiyor. Yahu, bu millet istedikten sonra tabii elden gidecek! Sen bunun \u00f6n\u00fcne ge\u00e7emezsin ki! Yani zorla bu milletin elinde tutmaya g\u00fcc\u00fcn yetmez\u2026 Hem laik hem M\u00fcsl\u00fcman olunmaz. Ya M\u00fcsl\u00fcman olacaks\u0131n ya laik. \u0130kisi bir arada olunca ters m\u0131knat\u0131slanma yapar\u2026\u201d (Erdo\u011fan\u2019\u0131n bu t\u00fcr konu\u015fmalar\u0131 i\u00e7in bkz. \u201c\u0130\u015fte Tayyip 94\u201d, Milliyet, 21 A\u011fustos 2001, s.16; \u201cBu S\u00f6zler Tayyip\u2019in\u201d, Milliyet, 21 A\u011fustos 2001, s.1)<\/p>\n\n\n\n Erdo\u011fan, 28 May\u0131s 2013\u2019te partisinin grup toplant\u0131s\u0131nda yapt\u0131\u011f\u0131 konu\u015fmada bir yasay\u0131 dinsel gerek\u00e7elerle \u015f\u00f6yle savunmu\u015ftu: \u201c\u0130ki tane ayya\u015f\u0131n yapt\u0131\u011f\u0131 yasa sizin i\u00e7in muteber oluyor da inanc\u0131n emretti\u011fi ger\u00e7ek ni\u00e7in reddedilmesi gereken bir olay h\u00e2line geliyor\u201d dedi. Bir yasan\u0131n dinsel gerek\u00e7elerle savunulmas\u0131 laikli\u011fe ayk\u0131r\u0131d\u0131r. Ayr\u0131ca Erdo\u011fan\u2019\u0131n burada kulland\u0131\u011f\u0131 \u201ciki ayya\u015f\u201d s\u00f6z\u00fc o g\u00fcnlerde kamuoyunda b\u00fcy\u00fck tepki \u00e7ekmi\u015fti.<\/p>\n\n\n\n Erdo\u011fan, ba\u015fkanl\u0131k sistemine ge\u00e7ildikten sonra da laikli\u011fe ayk\u0131r\u0131 ad\u0131mlar att\u0131. \u00dclkenin en \u00f6nemli kurumlar\u0131n\u0131n tarikatlara ve cemaatlere teslim edilmesi, e\u011fitimin dinselle\u015ftirilmesi, festival yasaklar\u0131 vb. Erdo\u011fan, bug\u00fcn ekonomik politikay\u0131 belirlerken piyasa kurallar\u0131 yerine \u201cnaslara\u201d (dinsel kurallara) dayand\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade ediyor.<\/p>\n\n\n\n Erdo\u011fan, 1994\u2019te – egemenlik konusundaki klasik siyasal \u0130sl\u00e2mc\u0131 g\u00f6r\u00fc\u015fe sahip \u00e7\u0131karak \u015f\u00f6yle demi\u015fti: \u201cM\u00fcsl\u00fcman\u0131n yarat\u0131c\u0131s\u0131 Allah, kesin h\u00e2kimiyet sahibidir. Egemenlik kay\u0131ts\u0131z \u015farts\u0131z milletindir, koskoca bir yalan. Egemenlik kay\u0131ts\u0131z \u015farts\u0131z Allah\u2019\u0131nd\u0131r.\u201d (\u201c\u0130\u015fte Tayyip 94\u201d, Milliyet, 21 A\u011fustos 2001, s.16)<\/p>\n\n\n\n 2002\u2019de AKP iktidara geldikten sonra bu ve benzeri s\u00f6ylemleri kendisine hat\u0131rlat\u0131l\u0131nca \u201cMili G\u00f6r\u00fc\u015f g\u00f6mle\u011fini \u00e7\u0131kard\u0131m!\u201d diyen Erdo\u011fan, 21 Haziran 2006\u2019da TRT1\u2019de yay\u0131mlanan Enine Boyuna program\u0131nda \u201cD\u00fcn neysem bug\u00fcn de oyum, de\u011fi\u015fmem, de\u011fi\u015fmedim,\u201d demi\u015fti. (Sinan Meydan, \u201cAtat\u00fcrk\u00e7\u00fc m\u00fc?\u201d, Cumhuriyet, 24 May\u0131s 2023, s.4.)<\/p>\n\n\n\n <\/a>[10]<\/sup><\/a> Immanuel Kant, aktaran: Taner Timur, Marx-Engels ve Osmanl\u0131 Toplumu, Yordam Kitap, 2020, s.29.<\/p>\n\n\n\n <\/a>[11]<\/sup><\/a> Veli Sa\u00e7\u0131l\u0131k, \u201cSaraylara Laik\u201d, Yeni Ya\u015fam, 3 Ekim 2022, s.7.<\/p>\n\n\n\n <\/a>[12]<\/sup><\/a> \u0130nsan\u0131n \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fc tart\u0131\u015fmas\u0131z bi\u00e7imde kabul ederken, \u00f6l\u00fcmden sonra ya\u015fama, reenkarnasyona, hatta benli\u011fin \u00e7\u00f6z\u00fcl\u00fcp d\u00fcnya ruhuna kar\u0131\u015faca\u011f\u0131na da inanmayan ateist ger\u00e7ekten \u201cTamamen d\u00fcr\u00fcst, a\u00e7\u0131k bir terimdir\u201d, hi\u00e7bir gevezeli\u011fi ve hi\u00e7bir ka\u00e7\u0131nmay\u0131 kabul etmez ve d\u00fcnyan\u0131n ihtiyac\u0131, her zaman oldu\u011fu gibi, kesin meseleler ve a\u00e7\u0131k konu\u015fmalar i\u00e7indir.<\/p>\n\n\n\n Ateizm, en makul y\u00f6ntemlerle var\u0131lan ve dogmatik olarak iddia edilmeyen, ancak her \u00f6zelli\u011finde ak\u0131l \u0131\u015f\u0131\u011f\u0131 ile a\u00e7\u0131klanan bir sonu\u00e7tur. Onun inan\u00e7lar\u0131, t\u00f6renleri, kutsal kitab\u0131, mutlak ahl\u00e2ki kodu, k\u00f6keni efsaneleri, kutsal mek\u00e2nlar\u0131 veya t\u00fcrbeleri yoktur. G\u00fcnah, ilahi yarg\u0131, yasak s\u00f6zler, ibadet, ibadet, kehanet, grup ayr\u0131cal\u0131klar\u0131 ya da \u2018kutsal\u2019 \u00f6nderler yoktur. Ateistler, a\u015fk\u0131n bir d\u00fcnyaya veya do\u011fa\u00fcst\u00fc bir ya\u015fam s\u00fcresine inanmazlar.<\/p>\n\n\n\n Ateist tanr\u0131lar\u0131 incelerken, su\u00e7larken ya da yererken, ki\u015filerle de\u011fil fikirlerle u\u011fra\u015fmaktad\u0131r. O kimseye hakaret edemez, \u00e7\u00fcnk\u00fc b\u00f6yle bir varl\u0131\u011f\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmez.<\/p>\n\n\n\n D\u00fc\u015f\u00fcnen, d\u00fc\u015f\u00fcnmekten korkmayan herkes ateisttir. \u00c7\u00fcnk\u00fc her \u015feye kadir, her \u015feyi bilen bir otoriterin, kendi kontrolleri alt\u0131ndaki bir makinede her \u015feyi ve herkesi basit birer di\u015fli h\u00e2line getiren bu d\u00fcnya diktat\u00f6rlerinden bir fark\u0131 yoktur.<\/p>\n\n\n\n <\/a>[13]<\/sup><\/a> Alain Badiou, Ger\u00e7ek Ya\u015fam, \u00e7ev: I\u015f\u0131k Erg\u00fcden, Sel Yay., 2016, s.18.<\/p>\n","protected":false},"excerpt":{"rendered":" \u201cGer\u00e7e\u011fin d\u00fc\u015fman\u0131 tabular ve inan\u00e7lard\u0131r.\u201d[1] Pierre Boulez\u2019in,...<\/p>\n","protected":false},"author":3,"featured_media":2677,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"manset":[],"class_list":["post-2676","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sectiklerimiz"],"_links":{"self":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2676","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/comments?post=2676"}],"version-history":[{"count":1,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2676\/revisions"}],"predecessor-version":[{"id":2678,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2676\/revisions\/2678"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media\/2677"}],"wp:attachment":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media?parent=2676"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/categories?post=2676"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/tags?post=2676"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/manset?post=2676"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}