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<\/strong>Laiklik Yunancada, \u2018kendilerini Eski Yunan toplumunda s\u0131radan Katolik kilisesinin siyasal En genel anlam\u0131 ile \u2018din ve Kimi yazarlar, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Teokrasi, \u2018Bizantinizm\u2019 ve Yak\u0131n\u00e7a\u011f ile birlikte, siyasal \u00a0<\/p>\n Laik Siyasal D\u00fczenin 1-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Laik d\u00fczenlerde \u2018devlet dini\u2019 s\u00f6z konusu olamaz. 2-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Laik bir siyasal sistemde, devletin yasal, toplumsal ve 3-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Laik devlet sistemlerinde \u2018din\u2019 kamu hizmeti olarak kabul 4-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Ki\u015filere dinsel inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn tan\u0131nmas\u0131, laik 5-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Laik bir siyasal yap\u0131n\u0131n varl\u0131\u011f\u0131, devletin din \u00f6zg\u00fcrl\u00fc\u011f\u00fc Laik siyasal yap\u0131ya kar\u015f\u0131 ve \u00a0<\/p>\n Laikli\u011fin Tarihsel Geli\u015fimi<\/strong><\/p>\n Laik siyasal sistem uzun bir \u0130lk(el) toplumlar\u0131n giderek Yerle\u015fik tar\u0131m toplumlar\u0131n\u0131n \u00a0<\/p>\n H\u0131ristiyanl\u0131kta Devlet Ve H\u0131ristiyanl\u0131k ger\u00e7ekte Yahudi Avrupa\u2019da yayg\u0131nla\u015fan ve egemen Tarihsel s\u00fcre\u00e7te egemen olan Yine siyasal bi\u00e7ime ve laik \u00d6zellikle Latin fa\u015fizmi dinsel Esas itibariyle de Pozitivist \u00a0<\/p>\n Ali R\u0131zgar <\/span><\/p>\n \u00a0<\/p>\n K\u00fcrdistan www.lekolin.org \u00a0<\/p>\n \t<\/p>\n
\ntanr\u0131ya adam\u0131\u015f rahipler (ruhban s\u0131n\u0131f\u0131) d\u0131\u015f\u0131nda kalan geni\u015f halk y\u0131\u011f\u0131nlar\u0131n\u0131
\nifade i\u00e7in kullan\u0131lan \u2018laikos\u2019 tabirinden gelmi\u015ftir. Bu kavram Latinceye
\n\u2018laicus\u2019 \u015feklinde ge\u00e7mi\u015ftir. T\u00fcrk\u00e7ede kullan\u0131lan \u2018laik\u2019 kelimesi, Latince \u2018laicus\u2019
\nkelimesinin Frans\u0131zcaya intikal etmi\u015f bi\u00e7imi olan \u2018laique\u2019 kelimesinden
\nal\u0131nm\u0131\u015ft\u0131r. \u2018Kendilerini tanr\u0131ya adam\u0131\u015f rahipler\u2019i ifade i\u00e7in ise Yunancada
\n\u2018kleros\u2019 tabiri kullan\u0131lm\u0131\u015ft\u0131r. <\/p>\n
\nhalk kesimini ifade eden laik kavram\u0131, H\u0131ristiyan Bat\u0131 d\u00fcnyas\u0131n\u0131n toplum
\nyap\u0131s\u0131nda kilise \u00f6rg\u00fct\u00fcnde g\u00f6revli olmayan halk kesimi i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r.
\nOrta\u00e7a\u011f Avrupas\u0131\u2019nda Katolik toplumlar, laiklerden ve ruhban s\u0131n\u0131f\u0131ndan
\nolu\u015fuyordu.<\/p>\n
\notorite ve kamusal alan \u00fczerindeki egemenli\u011finin k\u0131r\u0131lmas\u0131 y\u00f6n\u00fcndeki \u00e7abalar
\nXIV. y\u00fczy\u0131la kadar gitmekle birlikte din ve devlet i\u015flerinin, yani din ile
\nsiyasal otoritenin birbirinden ayr\u0131lmas\u0131 ve kar\u015f\u0131l\u0131kl\u0131 olarak \u00f6zerk duruma
\ngelmesini ifade eden laiklik as\u0131l y\u00fckseli\u015fini Frans\u0131z Devrimi ile
\nger\u00e7ekle\u015ftirmi\u015ftir. Laiklik Frans\u0131z ihtilalinden sonra devlet yap\u0131lanmas\u0131nda
\nkendini g\u00f6stermi\u015f ve \u00e7a\u011fda\u015f toplumlar\u0131n siyasal ve y\u00f6netsel \u00f6rg\u00fctlenmelerinde
\nbir ama\u00e7 \u015feklini alm\u0131\u015ft\u0131r.<\/p>\n
\ndevlet i\u015flerinin birbirinden ayr\u0131lmas\u0131\u2019 olarak ifade edilen laiklik, \u00e7e\u015fitli
\na\u00e7\u0131lardan farkl\u0131 \u015fekillerde tan\u0131mlanmaktad\u0131r. Felsefi anlam\u0131, iman ve inanc\u0131n
\nyerine akl\u0131n egemenli\u011fini kabul etmektir. Hukuki anlam\u0131, somut olarak devlet
\nile dinin birbirine kar\u0131\u015fmamas\u0131 olarak ifade edilebilir. Siyasi anlam\u0131, siyasal
\niktidar\u0131n dinsel kudret ve otoriteden ar\u0131nd\u0131r\u0131larak ba\u011f\u0131ms\u0131z hale
\ngetirilmesidir. Ya da dinin siyasal erk ve yapt\u0131r\u0131m g\u00fcc\u00fcne sahip olmamas\u0131d\u0131r.<\/p>\n
\npozitivist bir yakla\u015f\u0131mla meseleyi din-ak\u0131l ve din-bilim kar\u015f\u0131tl\u0131\u011f\u0131 \u00e7er\u00e7evesinde
\ng\u00f6rerek tan\u0131mlam\u0131\u015flard\u0131r. Din ve siyaset ili\u015fkisinin anayasalarda d\u00fczenleni\u015f
\nbi\u00e7imi Bat\u0131l\u0131 \u00fclkeler aras\u0131nda farkl\u0131l\u0131k g\u00f6stermektedir. Bat\u0131\u2019da baz\u0131 \u00fclkelerin
\nanayasalar\u0131nda bir din \u2018devlet dini\u2019 haline getirilirken baz\u0131lar\u0131nda devlet,
\ndinler kar\u015f\u0131s\u0131nda tarafs\u0131z kalm\u0131\u015ft\u0131r. Milli din veya devlet dini olgusu esas
\nitibariyle laik sistemin ruhuna ayk\u0131r\u0131d\u0131r. Bu sebeple mesela Fransa, Almanya,
\nBel\u00e7ika\u00a0 <\/span>ve Hollanda milli dine sahip
\nolmayan \u00fclkelerdir. Fakat \u0130sve\u00e7, Danimarka, Norve\u00e7, \u0130ngiltere, Portekiz ve
\n\u0130talya gibi \u00fclkelerde ise milli dinler bulunmaktad\u0131r. Ancak bir dini milli din
\nolarak benimsemeleri bu \u00fclkelerin teokratik oldu\u011fu veya teokrasi ile
\ny\u00f6netildi\u011fi anlam\u0131na gelmemektedir.<\/p>\n
\nlaiklik \u015feklinde ifade edilen bu \u00fc\u00e7 ili\u015fki bi\u00e7imi d\u0131\u015f\u0131nda kimi yazarlar
\ntaraf\u0131ndan \u2018konkordato\u2019 tabiriyle ifade edilen d\u00f6rd\u00fcnc\u00fc bir din-devlet ili\u015fki
\nbi\u00e7imi daha bulunmaktad\u0131r. Ba\u015flang\u0131\u00e7ta ayn\u0131 dinsel makama gelmek isteyen bir\u00e7ok
\naday aras\u0131nda veya bir manast\u0131r\u0131n ba\u015fkan\u0131yla manast\u0131rdaki din adamlar\u0131 aras\u0131nda
\nvar\u0131lan uzla\u015fmalar i\u00e7in kullan\u0131lan konkordato tabiri, XI. y\u00fczy\u0131ldan itibaren
\nkilise ve devletin kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerini d\u00fczenleyen anla\u015fmalar i\u00e7in
\nkullan\u0131lm\u0131\u015ft\u0131r. Napolyon Bonapart\u2019\u0131n \u00fclkede dinsel bar\u0131\u015f\u0131 sa\u011flamak i\u00e7in Paris
\nve Roma aras\u0131nda ba\u015flatt\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmeler, 15 Temmuz 1801 tarihinde \u2018Concordat\u2019
\nad\u0131 verilen bir anla\u015fmayla sonu\u00e7lanm\u0131\u015f ve bu 1801 Konkordatosu ile Katoliklik
\n\u2018Frans\u0131zlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun\u2019 dini oldu\u011funu kabul etmi\u015f ve piskoposlar\u0131n
\natama hakk\u0131n\u0131 devlet ba\u015fkan\u0131na vermi\u015ftir. XIX ve XX. y\u00fczy\u0131llarda bir\u00e7ok
\nAvrupal\u0131 devlet, Papal\u0131kla az ya da \u00e7ok Frans\u0131z Konkordatosu\u2019nu taklit eden
\nanla\u015fmalar imzalam\u0131\u015flard\u0131r.<\/p>\n
\niktidar\u0131n kayna\u011f\u0131 ve dinsel-siyasal iktidar ili\u015fkileri \u00e7ok tart\u0131\u015f\u0131lan bir konu
\nhaline gelmi\u015ftir. Bu tart\u0131\u015fmalar i\u00e7inde \u2018laiklik\u2019 bir siyasal iktidar yap\u0131s\u0131n\u0131n
\nad\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Laiklik, siyasal iktidar\u0131n dinsel kurallara g\u00f6re
\nsistemle\u015ftirilmemesi ve dinsel emirlere ba\u011fl\u0131 bulunmamas\u0131 anlam\u0131na gelmektedir.
\nBu nedenle, laik siyasal sistemlerde, \u2018siyasal ya\u015fam\u2019 ve \u2018siyasal iktidar\u0131n\u2019 da
\nlaik olmas\u0131 s\u00f6z konusudur.<\/p>\n
\nNitelikleri<\/strong><\/p>\n
\nKi\u015filerin din a\u00e7\u0131s\u0131ndan e\u015fitli\u011fi kural\u0131.<\/p>\n
\nsiyasal yap\u0131s\u0131n\u0131n dinsel kurallara uygun olmas\u0131 zorunlulu\u011fu s\u00f6z konusu
\nde\u011fildir.<\/p>\n
\nedilemez. Devlet bir cemaatin dinsel gereksinmelerine y\u00f6nelik \u00e7al\u0131\u015famaz,
\nki\u015filerin dinsel inan\u00e7lar\u0131na uygun davranabilmek haklar\u0131n\u0131 g\u00fcvence alt\u0131na
\nalmakla y\u00fck\u00fcml\u00fcd\u00fcr.<\/p>\n
\nsistemin zorunlu bir sonucudur. Devlet ki\u015filere, dinsel inan\u00e7lar\u0131 ne olursa
\nolsun, inan\u00e7lar\u0131n\u0131 a\u00e7\u0131klay\u0131p yaymak, e\u011fitim yapmak, dinsel inan\u00e7lar\u0131na uygun
\nibadeti uygulamak, \u00f6rg\u00fctlenmek haklar\u0131n\u0131 tan\u0131mak ve bu haklar\u0131n kullan\u0131m\u0131 ile
\nilgili yasal d\u00fczenlemelerde dinsel inanc\u0131n t\u00fcr\u00fcne g\u00f6re ayr\u0131m yapmamak
\nzorundad\u0131r. \u00d6rne\u011fin \u0130talyan anayasas\u0131 \u2018din \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc\u2019 kabul etmekte ancak
\nanayasada \u2018Katolikli\u011fi\u2019 resmi din olarak tan\u0131makta ve Papa\u2019ya belirli
\nayr\u0131cal\u0131klar sa\u011flamaktad\u0131r. Katolik dinsel inan\u00e7 ayr\u0131cal\u0131kl\u0131 bir durumdad\u0131r. Bu
\nsebeple \u0130talyan siyasal sistemi \u2018yar\u0131 laik\u2019 bir siyasal sistem olarak kabul
\nedilmektedir.<\/p>\n
\ntan\u0131mas\u0131 ile de ger\u00e7ekle\u015fmi\u015f olmaz. Din \u00f6zg\u00fcrl\u00fc\u011f\u00fc soyut bir kavramd\u0131r. Bu
\nsebeple devlet bunun somut ge\u00e7erlili\u011fini sa\u011flamakla y\u00fck\u00fcml\u00fcd\u00fcr. Farkl\u0131 dinlerin
\nkendilerini ifadesini engellemeden ancak birbirlerine kurabilecekleri bask\u0131y\u0131 engelleyici
\nd\u00fczenlemelere gidilmelidir. B\u00f6ylelikle \u00f6zg\u00fcrl\u00fcklerden do\u011fan haklar\u0131n
\nkullan\u0131labilme olanaklar\u0131 sa\u011flanmal\u0131d\u0131r. Devlet \u00f6zg\u00fcrl\u00fcklerle ilgili olarak,
\netkin ve dinamik davranmak \u00f6zg\u00fcrl\u00fcklerden do\u011fan haklar\u0131 s\u0131n\u0131rlay\u0131c\u0131 olmamak ve
\nhukuka ayk\u0131r\u0131 eylemleri engellemek zorundad\u0131r.<\/p>\n
\nhukuka ayk\u0131r\u0131 eylem, mevcut anayasal sistemin, anayasal de\u011fi\u015fim usulleri
\nd\u0131\u015f\u0131ndaki usullerle \u2019teokratik\u2019 bir yap\u0131ya d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesine y\u00f6nelik
\neylemlerdir. Bu durumda laiklik devletin, hukuka ayk\u0131r\u0131 bir bi\u00e7imde dinsel
\ntemellere dayanan bir d\u00fczene d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesine y\u00f6nelik eylemlerin engellenmesini
\nde zorunlu k\u0131lar.<\/p>\n
\ntarihsel s\u00fcrecin \u00fcr\u00fcn\u00fc olarak belirmi\u015ftir. Din b\u00fct\u00fcn toplumlarda yayg\u0131n bir
\nolgudur. \u0130lk(el) toplumlarda, toplum ya\u015fay\u0131\u015f\u0131 ve \u00f6rg\u00fctlenmenin ba\u015flamas\u0131yla din
\nolay\u0131 da ortaya \u00e7\u0131km\u0131\u015f ve toplumlar\u0131n geli\u015fme a\u015famalar\u0131 sonucunda bug\u00fcnk\u00fc
\nbi\u00e7imine ula\u015fm\u0131\u015ft\u0131r. <\/p>\n
\n\u2018devlete\u2019 d\u00f6n\u00fc\u015fmesi ve yayg\u0131nla\u015fmas\u0131, sulak toprak gereksinimini yaratm\u0131\u015f ve bu
\nbir \u00f6rg\u00fctlenmeyi gerektirmi\u015ftir. Bu gereksinim \u2018kumanda\u2019 etmek yetkisini ve
\nbunlar\u0131n ayr\u0131cal\u0131klar\u0131n\u0131 yaratm\u0131\u015ft\u0131r. Din adamlar\u0131 d\u0131\u015f\u0131nda \u2018y\u00f6netici\u2019 kadrolar
\nolu\u015fmu\u015f ve bunlar giderek s\u00fcreklilik kazanm\u0131\u015ft\u0131r. B\u00f6ylece toplum ya\u015fant\u0131s\u0131
\n\u2018kutsal\u2019 olan ve olmayan bi\u00e7iminde ikiye ayr\u0131lm\u0131\u015ft\u0131r. Kutsal olan \u2018devlet
\ny\u00f6netimini\u2019 kapsayacak, halk\u0131n g\u00fcndelik \u00fcretim \u00e7abalar\u0131 ise, kutsal olmayan
\nalan olarak belirlenecektir. Siyasal iktidar, toplumda yayg\u0131n olma niteli\u011fini
\nyitirip belirli soylar\u0131n tekeline sokulurken, bu toplumsal ayr\u0131cal\u0131\u011f\u0131n nedeni
\nde dine dayand\u0131r\u0131lacakt\u0131r. Y\u00f6neticiler- din adamlar\u0131 ayr\u0131m\u0131n\u0131n belirmesi, bir
\n\u00e7at\u0131\u015fma yaratmayacak, do\u011fa \u00fcst\u00fc kaynaklara dayanmak a\u00e7\u0131s\u0131ndan bir uzla\u015fma
\ng\u00f6r\u00fclecektir. Sava\u015flarda \u00fcn kazan\u0131p ayr\u0131cal\u0131k sa\u011flayanlar, y\u00f6neticilik tekelini
\nsoylar\u0131 hesab\u0131na ge\u00e7irirken, bunun yasall\u0131\u011f\u0131n\u0131 do\u011fa\u00fcst\u00fc ve kutsal kaynaklara
\ndayand\u0131rmakla sa\u011flayacaklard\u0131r. Y\u00f6neticiler ayr\u0131cal\u0131klar\u0131n\u0131, belirli
\nuzmanla\u015fmalar\u0131n ve kutsall\u0131klar\u0131n do\u011fal sonucu olarak belirlerken, y\u0131\u011f\u0131nlar\u0131 bu
\nuzmanl\u0131k ve kutsall\u0131k d\u0131\u015f\u0131nda tutmaya \u00e7al\u0131\u015farak toplumsal farkl\u0131la\u015fmalar\u0131
\nger\u00e7ekle\u015ftireceklerdir. B\u00f6ylece farkl\u0131la\u015fm\u0131\u015f toplumlarda t\u00fcm d\u00fczeni kuran
\nkurallar, din ve dinsel nitelikte \u2018hukuk kurallar\u0131\u2019 olacakt\u0131r. Devlet y\u00f6netimi,
\ny\u0131\u011f\u0131nlar i\u00e7in anla\u015f\u0131lmas\u0131na gerek olmayan ve toplumun iman\u0131yla ayakta tutulan
\nkutsal bir bilgi olarak \u00e7\u0131k\u0131nca, ya y\u00f6neticilik-rahiplik birli\u011fi olu\u015facak, ya
\nda rahipler-y\u00f6neticiler uzla\u015fmas\u0131 belirecektir. Kesin olan do\u011fa\u00fcst\u00fc kavramlara
\ndayanan kutsal bir nitelik kazanmas\u0131d\u0131r.<\/p>\n
\nolu\u015fmas\u0131, de\u011fi\u015fik toplumlararas\u0131 ili\u015fkilere ve \u00e7at\u0131\u015fmalara yol a\u00e7t\u0131k\u00e7a, daha
\ngeni\u015f siyasal \u00f6rg\u00fctlenmeler gerekecek ve bu \u00f6rg\u00fctlenmeye ba\u011fl\u0131l\u0131k bilinci,
\n\u2018tek-tanr\u0131l\u0131\u2019 dinlerin olu\u015fmas\u0131na neden olacakt\u0131r. <\/p>\n
\nLaiklik<\/strong><\/p>\n
\nd\u00fc\u015f\u00fcnce bi\u00e7imine dayanan bir nitelikte ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Hz. \u0130sa ve Hz.
\nMusa\u00a0 <\/span>tanr\u0131n\u0131n de\u011fi\u015fik d\u00f6nemlerde
\nyollad\u0131\u011f\u0131 peygamberler olarak kabul edilmektedir. Buna kar\u015f\u0131l\u0131k H\u0131ristiyanl\u0131k
\ndo\u011fu-bat\u0131 \u00e7at\u0131\u015fmas\u0131 i\u00e7inde, Roma imparatorlu\u011funa ba\u015fkald\u0131ranlar\u0131n dini olarak
\nbelirdi\u011fi i\u00e7in evrensel niteli\u011fi s\u00f6z konusudur. Bir kavmin de\u011fil t\u00fcm
\nba\u015fkald\u0131ranlar\u0131n ortak dini olarak yans\u0131t\u0131lmaktad\u0131r. H\u0131ristiyanl\u0131\u011f\u0131n, evrensel
\nantik d\u00fczene t\u00fcmden kar\u015f\u0131, imparatorun g\u00fcc\u00fcn\u00fc hi\u00e7e sayan dinsel yap\u0131s\u0131n\u0131n, toplumun
\nt\u00fcm katmanlar\u0131n\u0131 etkilemesi do\u011fal bir sonu\u00e7 olmu\u015ftur. Azatl\u0131lar (k\u00f6leler) ve
\nzenginler \u00fczerinde ezici bir g\u00fcce sahip imparatorun iktidar\u0131na kar\u015f\u0131, halk
\nH\u0131ristiyanl\u0131kta g\u00fcvence aram\u0131\u015f, de\u011fi\u015fen ko\u015fullara ve yap\u0131 i\u00e7inde toplumsal
\nrollerini yitirenler ge\u00e7mi\u015fin g\u00fczel g\u00fcnlerinin H\u0131ristiyanl\u0131kla geri gelece\u011fine
\ninanm\u0131\u015flard\u0131r. H\u0131ristiyanl\u0131\u011f\u0131n, Roma imparatorlu\u011funda kazand\u0131\u011f\u0131 zafer ve
\negemenlik, Germenlerin Romal\u0131lar\u0131 yenerek Avrupa\u2019da tekelle\u015fmi\u015f siyasal
\niktidar\u0131 \u00e7\u00f6kerti\u015fi, feodal ili\u015fkilerin belirmesiyle t\u00fcmden peki\u015ftirilmi\u015ftir. Bu
\nyap\u0131 i\u00e7inde Germen toplumlar\u0131n -yayg\u0131n siyasal iktidar- ve -tekelle\u015fmi\u015f g\u00fc\u00e7l\u00fc
\nsiyasal iktidar- bi\u00e7iminde \u00e7\u00f6z\u00fclmesi sonucunu yaratm\u0131\u015ft\u0131r. Bu olgu,
\nH\u0131ristiyanl\u0131\u011f\u0131n temel kuramlar\u0131n\u0131n siyasal iktidar kurallar\u0131n\u0131 i\u00e7ermekle
\nbirlikte, kilisenin siyasal iktidara egemen olmas\u0131, tanr\u0131 ad\u0131na iktidar\u0131
\nkilisenin verdi\u011fi ve geri alma hakk\u0131n\u0131n bulundu\u011fu sav\u0131na dayanan d\u00fc\u015f\u00fcncenin
\nbelirmesine yol a\u00e7m\u0131\u015ft\u0131r. B\u00f6ylece kuram\u0131nda bulunmasa bile, H\u0131ristiyanl\u0131k
\nsiyasal iktidara kendisi sahip oldu\u011fu gibi, siyasal g\u00fc\u00e7lerin yasall\u0131k
\nkayna\u011f\u0131n\u0131n kendisinden geldi\u011fini kabul ettirebilmi\u015f, etkin bir H\u0131ristiyan
\niktidar teorisi olu\u015fturabilmi\u015ftir. \u0130slam kurallar\u0131ndan de\u011fi\u015fik nitelikte olsa
\nbile, kayna\u011f\u0131 dinsel olan siyasal g\u00fc\u00e7ler, do\u011fal olarak siyasal yap\u0131y\u0131
\nolu\u015fturmu\u015flar, siyasal-dinsel iktidar\u0131 b\u00fct\u00fcnle\u015ftirmi\u015flerdir. Orta\u00e7a\u011f\u2019da
\nkrallarla-kilisenin sava\u015f\u0131m\u0131 iktidar\u0131n laik ya da teokratik olmas\u0131 sorununa
\ndayanmamaktad\u0131r. Siyasal iktidar\u0131n dinsel, teokratik yap\u0131s\u0131 tart\u0131\u015f\u0131lmazd\u0131r.
\nSorun, bu dinselli\u011fin olu\u015fturulmas\u0131nda kilisenin rol\u00fc konusunda belirmi\u015ftir. Bu
\nsava\u015f\u0131m \u00e7er\u00e7evesinde, kilisenin efendili\u011fine ba\u015f kald\u0131ran krallara kar\u015f\u0131,
\nkilise feodal yap\u0131 i\u00e7inde seny\u00f6rleri desteklemi\u015f ve tekelle\u015fmi\u015f, g\u00fc\u00e7l\u00fc siyasal
\niktidar\u0131n olu\u015fmas\u0131na engel olmu\u015ftur. Bu g\u00fcc\u00fcyle kilise kendi ahlak, inan\u00e7 ve
\nk\u00fclt\u00fcr\u00fcn\u00fc zorla kabul ettirme yollar\u0131n\u0131 aram\u0131\u015f, engizisyon d\u00f6nemi en ba\u011fnaz
\nt\u00fcr\u00fcnden teokrasiyi d\u00fcnya tarihine yazd\u0131rm\u0131\u015ft\u0131r.<\/p>\n
\nolan H\u0131ristiyanl\u0131k, evrenselli\u011fini t\u00fcm d\u00fcnyaya yaymak ve zenginle\u015fen kilise
\nyeni zenginliklere kavu\u015fmak amac\u0131yla Ha\u00e7l\u0131 seferlerine giri\u015fti\u011finde, Avrupa\u2019n\u0131n
\ngelecekteki yazg\u0131s\u0131n\u0131n ve kendi egemenli\u011finin sonunun tohumlar\u0131n\u0131 da ekmeye
\nba\u015flam\u0131\u015ft\u0131r. \u00d6zellikle Ha\u00e7l\u0131 seferleri s\u00fcresince Bat\u0131\u2019n\u0131n tan\u0131\u015ft\u0131\u011f\u0131 Do\u011fu, yeni
\nzenginliklerin ve ticaret ili\u015fkilerinin de parlak kayna\u011f\u0131 olarak g\u00f6z\u00fckm\u00fc\u015ft\u00fcr.
\nDo\u011fuyla olan ekonomik ili\u015fkiler, \u00f6teki etkenlerle birlikte, Bat\u0131 servet
\nbirikimine yol a\u00e7arak, burjuvazinin geli\u015fmesinde rol oynarken, Do\u011fu\u2019da egemen
\nolan dinsel inan\u00e7 \u2018\u0130slam\u2019\u0131n bozulmas\u0131na, ba\u011fnazla\u015fmas\u0131na ve temel kurallar\u0131ndan
\nsapmas\u0131na da yol a\u00e7m\u0131\u015ft\u0131r. Geli\u015fen burjuvazi, serveti sermayeye \u00e7evirmeye
\ny\u00f6nelip, kapitalistle\u015fme s\u00fcreci ba\u015flad\u0131\u011f\u0131nda, do\u011fal olarak emek gereksinimi de
\nbelirecektir. Emek ise feodal d\u00fczen i\u00e7inde topra\u011fa tutsakt\u0131. Burjuvazinin
\namac\u0131na ula\u015fmas\u0131, eme\u011fi \u00f6zg\u00fcr k\u0131lmas\u0131na ve bu nedenle feodal d\u00fczeni
\n\u00e7\u00f6kertmesine ba\u011fl\u0131yd\u0131. Feodalite kilisenin koruyucu kanatlar\u0131 alt\u0131nda ya\u015fama
\nsava\u015f\u0131 verirken, burjuvazi do\u011fal olarak kilise ile \u00e7at\u0131\u015facakt\u0131. Feodal beylere
\nkar\u015f\u0131, me\u015fruti monar\u015fiden yana \u00e7\u0131kan burjuvazi, monar\u015fik yap\u0131y\u0131 g\u00fc\u00e7lendirmek ve
\nkendi \u00f6z yap\u0131s\u0131na kavu\u015fturmak a\u00e7\u0131s\u0131ndan, siyasal iktidar\u0131n kayna\u011f\u0131n\u0131 \u2018ulus\u2019
\nkavram\u0131na dayand\u0131rmak b\u00f6ylece siyasal iktidar\u0131 \u2018laik\u2019le\u015ftirmek zorundayd\u0131.
\nFeodal d\u00fczenin y\u0131k\u0131m\u0131yla \u00f6zg\u00fcr kalan eme\u011fi \u2018\u00f6zg\u00fcrce kiralama\u2019 olana\u011f\u0131na ula\u015fmak
\namac\u0131 ise, burjuvazinin siyasal iktidar\u0131 s\u0131n\u0131rlamak gereksinimini yarat\u0131yordu.
\nBu nedenledir ki ulusu egemenli\u011fin sahibi olarak kabullenmek, anayasalc\u0131l\u0131k
\nhareketine ve monar\u015filerin me\u015fruti yap\u0131da kabul edilmesine neden oluyordu.
\nB\u00f6ylece burjuvazinin geli\u015fimiyle, siyasal yap\u0131da \u2018laiklik\u2019 ilkesine
\ndayan\u0131larak, monar\u015filer kilisenin ac\u0131mas\u0131z kudretinden kurtar\u0131l\u0131rken, ulus
\ns\u00f6zde \u2018egemenli\u011fin kayna\u011f\u0131 ve sahibi\u2019 olarak yarat\u0131l\u0131yordu. Tarihsel s\u00fcre\u00e7
\ni\u00e7inde burjuva s\u00f6yleminde \u2018ulusla\u015fmak-demokratikle\u015fmek-laikle\u015fmek\u2019 olgular\u0131
\nbirlikte, birbirini t\u00fcmleyen bir bi\u00e7imde belirli bir geli\u015fimin sonu\u00e7lar\u0131 olarak
\nele al\u0131nd\u0131.<\/p>\n
\nKatolik kilisesi \u2018reform\u2019 hareketi denilen H\u0131ristiyanl\u0131k inanc\u0131nda \u00e7\u00f6z\u00fclme ve
\nb\u00f6l\u00fcnme olay\u0131 ile de kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Bu b\u00f6l\u00fcnmede beliren Lutherci ve Calvenci
\ndin ak\u0131mlar\u0131, ger\u00e7ekte siyasal iktidar\u0131 ba\u011f\u0131ml\u0131 k\u0131lmakta ve H\u0131ristiyan
\nteokrasisini savunmakta, Katolik kilisesi denli ba\u011fnaz ve \u0131srarl\u0131 olmayan
\nniteliktedir. Ancak Luthercili\u011fin imandan gelen k\u00f6leli\u011fi y\u0131k\u0131p, kesin inan\u00e7tan
\ngelen k\u00f6leli\u011fi yaratt\u0131\u011f\u0131 otoriteye inanc\u0131 y\u0131k\u0131p, inanc\u0131n otoritesini yaratt\u0131\u011f\u0131
\nve insan\u0131 d\u0131\u015far\u0131dan saran dinselli\u011fi silip, insan\u0131n \u00f6z\u00fcn\u00fc dinselle\u015ftirdi\u011fi
\nkabul edilir.<\/p>\n
\nyap\u0131ya kilisenin tepkisi, \u00f6nce bu de\u011fi\u015fmelere kar\u015f\u0131 direnmek bi\u00e7iminde
\nolmu\u015ftur. Direni\u015f, dinsizli\u011fe varan ak\u0131mlar\u0131n tepkisiyle sindirildi\u011finde ise,
\nkilise t\u00fcm ya\u015famla ili\u015fkisini kesmek, suskunla\u015fmak ve kabu\u011funa \u00e7ekilmek yolunu
\nye\u011flemi\u015ftir. Bu s\u00fcre\u00e7 sonucunda Papal\u0131k, siyasal ya\u015famda Katolikli\u011fin etkinli\u011fini
\nyasaklasa da bu tavr\u0131n\u0131 uzunca bir s\u00fcre koruyamam\u0131\u015f ve bir Katolik hareketinin
\nyarat\u0131lmas\u0131n\u0131 \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Bu g\u00f6r\u00fc\u015f, H\u0131ristiyan demokrat partilerin H\u0131ristiyan
\nhareketi olarak siyasal ya\u015famda etkin olma yollar\u0131na ve genellikle de
\nbulmalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n
\n\u00f6\u011feleri, kendi dinselli\u011fini sa\u011flamak a\u00e7\u0131s\u0131ndan \u00f6nemli bir etken olarak
\nkullanm\u0131\u015ft\u0131r. Katolik \u0130spanya ve \u0130talya\u2019da Fa\u015fizm, Kilisenin deste\u011fini bulmu\u015f
\nve onunla uzla\u015fm\u0131\u015f, b\u00f6ylece Katolik y\u0131\u011f\u0131nlar\u0131n g\u00fcvenini sa\u011flamaya y\u00f6nelmi\u015ftir.
\nFa\u015fizm, mitle\u015ftirdi\u011fi ama\u00e7lar\u0131 olan mistik otoriter ve belirli bir \u00f6ndere kesin
\nba\u015f e\u011fmeyi \u00f6ng\u00f6ren devlet anlay\u0131\u015f\u0131 i\u00e7inde, kendi dinselli\u011fini yaratm\u0131\u015ft\u0131r. Bu
\nyap\u0131 i\u00e7inde kilise ve dinsel inan\u00e7lar fa\u015fist devletin olu\u015fmas\u0131nda ve
\nyasall\u0131\u011f\u0131n\u0131 sa\u011flamada yararl\u0131 olaca\u011f\u0131 i\u00e7in, onunla uzla\u015f\u0131lm\u0131\u015f ama
\nkayna\u015f\u0131lmam\u0131\u015ft\u0131r. Mussollini\u2019nin Papal\u0131\u011fa eski haklar\u0131n\u0131 tan\u0131yan \u2018Latran
\nAnla\u015fmas\u0131\u2019n\u0131 kabullenmesi buna \u00f6rnektir. <\/p>\n
\nanlay\u0131\u015f ve ideolojiye dayanan burjuva s\u0131n\u0131f\u0131 t\u00fcm aleyhteki retori\u011fine ra\u011fmen
\nkendisini hi\u00e7bir zaman dinden soyutlamam\u0131\u015ft\u0131r. Putlar\u0131 ve dogmalar\u0131 y\u0131kt\u0131\u011f\u0131n\u0131
\niddia etmesine ra\u011fmen yeni putlar ve mitler olu\u015fturmu\u015ftur. Yeni tanr\u0131lar\u0131
\nmaddiyat\u00e7\u0131l\u0131k ve olguculuk olmu\u015ftur. Hesab\u0131na geldi\u011finde de \u00e7ekinmeden dincilik
\nyapm\u0131\u015ft\u0131r. Bu y\u00f6n\u00fcyle laiklik iddias\u0131 sadece s\u00f6ylemde kalm\u0131\u015ft\u0131r. En \u00f6nemli
\nnokta ise din ile devlet i\u015flerinin ayr\u0131\u015fmas\u0131 anlam\u0131ndaki \u2018laiklik\u2019, \u015fimdiye
\nkadar ki bilinen hi\u00e7bir modern Bat\u0131l\u0131 iktidar ve devlet mekanizmas\u0131nda ya\u015fama
\nge\u00e7memi\u015ftir!<\/p>\n
\nStratejik Ara\u015ft\u0131rmalar Merkezi<\/span><\/p>\n
\n– www.lekolin.net \u2013 www.lekolin.info<\/span><\/p>\n