{"id":2281,"date":"2023-05-02T14:31:08","date_gmt":"2023-05-02T11:31:08","guid":{"rendered":"https:\/\/www.felsefidusun.com\/?page_id=2281"},"modified":"2024-05-13T16:44:41","modified_gmt":"2024-05-13T13:44:41","slug":"fd_20_sekulariz-post-sekularizm-ve-demokrasi","status":"publish","type":"page","link":"https:\/\/www.felsefidusun.com\/?page_id=2281","title":{"rendered":"Fd_20_Sek\u00fclariz, Post-sek\u00fclarizm ve Demokrasi"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"background-color: rgba(255,255,255,0);background-position: center center;background-repeat: no-repeat;border-width: 0px 0px 0px 0px;border-color:var(--awb-color3);border-style:solid;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start\" style=\"max-width:1144px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_4 1_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div ><span class=\" fusion-imageframe imageframe-none imageframe-1 hover-type-none\"><img width=\"254\" height=\"300\" title=\"Say\u0131:20 Sek\u00fclarizm \/Nisan&#8217;23\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-254x300.jpg\" alt class=\"img-responsive wp-image-2277\" srcset=\"https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-200x236.jpg 200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-400x472.jpg 400w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-600x708.jpg 600w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-800x944.jpg 800w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak-1200x1416.jpg 1200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2023\/05\/fd-20-kapak.jpg 2040w\" sizes=\"(max-width: 640px) 100vw, 400px\" \/><\/span><\/div><div class=\"fusion-text fusion-text-1\"><p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Felsefi D\u00fc\u015f\u00fcn Say\u0131: 20 &#8211; Sek\u00fclarizm, Post Sek\u00fclarizm ve Demokrasi \/ Nisan 2023<\/strong><\/p>\n<p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Say\u0131 Edit\u00f6r\u00fc: Funda G\u00dcNSOY (Uluda\u011f \u00dcniversitesi)<\/strong><\/p>\n<\/div><div ><span class=\" fusion-imageframe imageframe-none imageframe-2 hover-type-none\"><a class=\"fusion-no-lightbox\" href=\"https:\/\/www.kitapyurdu.com\/dergi\/felsefi-dusun-sayi20-sekularizm-post-sekularizm-ve-demokrasi\/648295.html&amp;publisher_id=6202\" target=\"_blank\" aria-label=\"shopiconred\" rel=\"noopener noreferrer\"><img width=\"40\" height=\"38\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2020\/10\/shopiconred-e1657631675159.png\" alt class=\"img-responsive wp-image-1882\"\/><\/a><\/span><\/div><div class=\"fusion-separator fusion-has-icon\" style=\"align-self: center;margin-left: auto;margin-right: auto;margin-top:7px;margin-bottom:7px;width:100%;max-width:%80;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><span class=\"icon-wrapper\" style=\"border-color:#000000;background-color:#000000;font-size:16px;width: 1.75em; height: 1.75em;border-width:1px;padding:1px;margin-top:-0.5px\"><i class=\"fa-align-justify fas\" style=\"font-size: inherit;color:var(--awb-color3);\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-text fusion-text-2\"><p><em><span style=\"font-size: 14px;\" data-fusion-font=\"true\">Makalelerin \u00f6zetleri ve anahtar kelimeleri i\u00e7in l\u00fctfen ilgili makalenin ismi \u00fczerine t\u0131klay\u0131n\u0131z.<\/span><\/em><\/p>\n<\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-0{width:25% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-0 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 7.68%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 7.68%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-0{width:25% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 7.68%;margin-left : 7.68%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-0{width:100% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_3_4 3_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-3\"><h3 style=\"padding-left: 40px;\"><strong>MAKALELER<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2281-1 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2281-1 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2281-1 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2281-1 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2281-1 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2281-1 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2281-1 .panel-title a:not(.active):hover, #accordion-2281-1 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2281-1 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2281-1.fusion-toggle-icon-unboxed .fusion-panel .panel-title a:not(.active):hover .fa-fusion-box{ color: var(--awb-color5) !important;}<\/style><div class=\"accordian fusion-accordian\"><div class=\"panel-group fusion-toggle-icon-unboxed\" id=\"accordion-2281-1\"><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-9990065fef8744912 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-9990065fef8744912 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-9990065fef8744912\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_9990065fef8744912\"><a aria-expanded=\"false\" aria-controls=\"9990065fef8744912\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#9990065fef8744912\" href=\"#9990065fef8744912\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Spinoza\u2019da Demokrasi D\u00fc\u015f\u00fcncesi \/ Erdal G\u00dcRSUL<\/span><\/a><\/h4><\/div><div id=\"9990065fef8744912\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_9990065fef8744912\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Siyasal d\u00fc\u015f\u00fcnce tarihinde Antik Yunan\u2019da Platon ile ba\u015flay\u0131p Modern \u00c7a\u011f\u2019da Benedictus Spinoza\u2019ya gelinceye kadar devlet ya da y\u00f6netim bi\u00e7imleri konusunda \u201cen iyi y\u00f6netimin ne oldu\u011fu\u201d \u00fczerine s\u00fcregelen bir tart\u0131\u015fma vard\u0131r. Platon ve Aristoteles\u2019te insan do\u011fas\u0131nda bulunan iyi\u2019yi ger\u00e7ekle\u015ftirmek amac\u0131yla d\u00fc\u015f\u00fcn\u00fclen devlet, Orta \u00c7a\u011f\u2019da insan do\u011fas\u0131n\u0131 k\u00f6t\u00fc olarak nitelemekle birlikte teokratik bir karakterde mutlak bir monar\u015fi olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Bu devlet ve y\u00f6netim anlay\u0131\u015f\u0131na kar\u015f\u0131n, ilkin Machiavelli daha sonra Thomas Hobbes -her ne kadar onlar da insan do\u011fas\u0131n\u0131 k\u00f6t\u00fc olarak nitelendirseler de- d\u00fcnyevi mutlak bir monar\u015fiyi savunurlar. Platon\u2019un filozof-kral\u0131na kar\u015f\u0131n g\u00fc\u00e7l\u00fc bir h\u00fck\u00fcmdar\u0131n devleti y\u00f6netmesi gerekti\u011fini d\u00fc\u015f\u00fcnen Machiavelli, bu d\u00fc\u015f\u00fcncesiyle me\u015fru bir zemini olmaks\u0131z\u0131n d\u00fcnyevi mutlak monar\u015fiyi savunur. Machiavelli\u2019den geriye kalan bu me\u015fruiyet problemine Hobbes s\u00f6zle\u015fme yoluyla \u00e7\u00f6z\u00fcm getirmeye \u00e7al\u0131\u015f\u0131r. Bu tarihsel izlekten yola \u00e7\u0131kan Spinoza ise, s\u00f6z konusu y\u00f6netim bi\u00e7imlerinden, gerek \u00e7o\u011funlu\u011fun y\u00f6netimi olmas\u0131, gerek \u00f6zg\u00fcrl\u00fckleri savunmas\u0131 bak\u0131m\u0131ndan kendisine gelinceye kadar d\u0131\u015flanan demokrasiyi savunur. Spinoza, mutlak monar\u015fiye kar\u015f\u0131 mutlak demokrasiyi tam da bu d\u0131\u015flanan y\u00f6nleriyle devletin vazge\u00e7ilmez bir y\u00f6netim bi\u00e7imi olarak kendi siyasal d\u00fc\u015f\u00fcncesinin temeline yerle\u015ftirir. D\u00fc\u015f\u00fcnce ve ifade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc temel alan onun demokrasi d\u00fc\u015f\u00fcncesi, bir yandan toplumsal hiyerar\u015fileri ortadan kald\u0131ran, di\u011fer yandan teolojik temellerinden ar\u0131nd\u0131r\u0131lm\u0131\u015f modern bir devletin y\u00f6netim bi\u00e7imi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, Antik \u00c7a\u011f\u2019dan Modern \u00c7a\u011f\u2019a gelinceye kadar istenen ve d\u0131\u015flanan siyasal y\u00f6netimleri ve buna ba\u011fl\u0131 olarak ortaya \u00e7\u0131kan devlet bi\u00e7imlerini incelemek, bu incelemede Spinoza\u2019n\u0131n demokrasiyi vazge\u00e7ilmez iyi bir y\u00f6netim bi\u00e7imi olarak savundu\u011funu gerek\u00e7eleriyle birlikte a\u00e7\u0131klamak ve b\u00f6ylece modern devletin kurulu\u015funa bir zemin haz\u0131rlam\u0131\u015f oldu\u011funu g\u00f6stermektir.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>\u0130nsan do\u011fas\u0131, do\u011fal hak, devlet, monar\u015fi, demokrasi, d\u00fc\u015f\u00fcnce ve ifade \u00f6zg\u00fcrl\u00fc\u011f\u00fc.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-ed5352464b524b8ba .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-ed5352464b524b8ba .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-ed5352464b524b8ba\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_ed5352464b524b8ba\"><a aria-expanded=\"false\" aria-controls=\"ed5352464b524b8ba\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#ed5352464b524b8ba\" href=\"#ed5352464b524b8ba\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Rawls\u2019un Halklar\u0131n Yasas\u0131\u2019nda Halklara Lay\u0131k G\u00f6r\u00fclmeyen Laiklik \/ Sibel K\u0130BAR<\/span><\/a><\/h4><\/div><div id=\"ed5352464b524b8ba\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_ed5352464b524b8ba\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fmada, John Rawls\u2019un laikli\u011fe bak\u0131\u015f a\u00e7\u0131s\u0131 <em>Halklar\u0131n Yasas\u0131<\/em> adl\u0131 eserinde ele al\u0131nd\u0131\u011f\u0131 \u015fekliyle tart\u0131\u015f\u0131lmakta, ancak \u00f6ncesinde <em>Bir Adalet Kuram\u0131<\/em> ve <em>Siyasal Liberalizm<\/em> eserindeki laikli\u011fe kar\u015f\u0131 \u00e7\u0131kmas\u0131n\u0131n nedenleri ortaya konmaktad\u0131r. Rawls, adalet ilkelerini, liberal demokratik de\u011ferleri i\u00e7selle\u015ftirmi\u015f, e\u015fit, \u00f6zg\u00fcr ve rasyonel vatanda\u015flar\u0131n i\u00e7erisinde ya\u015fad\u0131\u011f\u0131 bir toplumu baz alarak geli\u015ftirmi\u015ftir. Rawls siyasi liberalizmi, kamusal ya\u015fam\u0131n i\u015fleyi\u015fini sa\u011flayacak bir zemin olarak kurgular. Rawls\u2019a g\u00f6re laiklik, bir grup vatanda\u015f\u0131n sahip oldu\u011fu kapsaml\u0131 bir doktrin olabilirken, siyasi liberalizm ve \u00e7o\u011fulculuk, b\u00f6yle bir kapsaml\u0131 doktrin de\u011fildir; farkl\u0131 taraflar\u0131n bir arada ya\u015famas\u0131n\u0131 sa\u011flayacak ve devleti dinlere tarafs\u0131z k\u0131lacak siyasi \u00e7\u00f6z\u00fcmd\u00fcr. Liberal bir toplumda din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc devlet taraf\u0131ndan g\u00fcvence alt\u0131na al\u0131n\u0131rken, bireylerin ba\u011fl\u0131 bulundu\u011fu dinden ve \u00fcyesi oldu\u011fu cemaatten ayr\u0131lma hakk\u0131 da g\u00fcvence alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Rawls, liberal bir toplumun kurumlar\u0131 i\u00e7in ge\u00e7erli olan ilkelerin ba\u015fka toplumsal yap\u0131larda ge\u00e7erli olmayabilece\u011fini vurgulamaktad\u0131r. Buna kar\u015f\u0131n <em>Halklar\u0131n Yasas\u0131<\/em>\u2019nda liberal devletlerin i\u015f birli\u011finin yeterli olmayaca\u011f\u0131ndan hareketle, d\u00fczg\u00fcn toplumlar ad\u0131n\u0131 verdi\u011fi dine dayal\u0131 bir y\u00f6netim bi\u00e7imine sahip toplumlar\u0131 da uluslararas\u0131 s\u00f6zle\u015fmenin e\u015fit \u00f6zneleri k\u0131lmaktad\u0131r. Teokratik devletlerin halklar\u0131n\u0131 da Halklar Toplulu\u011fu\u2019na d\u00e2hil eden Rawls\u2019un laikli\u011fe olan tutumunu ve mesafesini, uluslararas\u0131 ili\u015fkiler kuram\u0131nda da s\u00fcrd\u00fcrmesi, hatta laiklikten daha da uzakla\u015fmas\u0131, d\u00fcnyan\u0131n di\u011fer halklar\u0131n\u0131n dini bask\u0131 alt\u0131nda ezilmesini kabul edilebilir g\u00f6rd\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fcrtmektedir. Rawls, bu devletlerin insan haklar\u0131na sayg\u0131l\u0131 oldu\u011funu savunurken, bir dine inanmayanlar\u0131n ve kad\u0131nlar\u0131n haklar\u0131n\u0131n \u00e7i\u011fnenmesini \u00f6nemsememekte ve b\u00f6yle devletleri d\u00fczg\u00fcn devletler s\u0131n\u0131fland\u0131rmas\u0131na yerle\u015ftirmektedir. Bu \u00e7al\u0131\u015fmada, Rawls\u2019un \u00f6zellikle <em>Halklar\u0131n Yasas\u0131<\/em>\u2019ndaki laikli\u011fe kar\u015f\u0131 tutumundan do\u011fan bu \u00e7eli\u015fkisi g\u00f6sterilmekte ve laiklik olmadan temel insan haklar\u0131n\u0131n emniyet alt\u0131na al\u0131namayaca\u011f\u0131 savunulmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Rawls, laiklik, siyasal liberalizm, Halklar\u0131n Yasas\u0131, \u00e7o\u011fulculuk, teokrasi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-23095133f3baf8b55 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-23095133f3baf8b55 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-23095133f3baf8b55\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_23095133f3baf8b55\"><a aria-expanded=\"false\" aria-controls=\"23095133f3baf8b55\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#23095133f3baf8b55\" href=\"#23095133f3baf8b55\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Macintyre\u2019\u0131n G\u00f6r\u00fc\u015f\u00fc Do\u011frultusunda Sek\u00fclarizm Tart\u0131\u015fmas\u0131na Farkl\u0131 Bir Bak\u0131\u015f \/ Buket KORKUT RAPT\u0130S<\/span><\/a><\/h4><\/div><div id=\"23095133f3baf8b55\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_23095133f3baf8b55\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Devletin tarafs\u0131zl\u0131\u011f\u0131 \u00fczerine liberaller ve topluluk\u00e7ular (<em>communitarian<\/em>s) aras\u0131ndaki tart\u0131\u015fma sek\u00fclarizm a\u00e7\u0131s\u0131ndan da \u00f6nemlidir. Yaz\u0131m\u0131z bu \u00e7er\u00e7eveden de\u011ferlendirilme yaparak sek\u00fclarizm konusuna yeni bir bak\u0131\u015f sa\u011flamay\u0131 ama\u00e7lamaktad\u0131r. Devletin tarafs\u0131zl\u0131\u011f\u0131 tart\u0131\u015fmas\u0131nda liberaller, ki\u015filerin nas\u0131l ya\u015famalar\u0131 gerekti\u011fine ili\u015fkin devletin tarafs\u0131z olmas\u0131 gerekti\u011fini savunurken, modern devlet yap\u0131s\u0131n\u0131 ele\u015ftiren topluluk\u00e7ular devletin \u2018ortak iyi\u2019 (<em>common good<\/em>) kavram\u0131na dayanmas\u0131 gerekti\u011fini ileri s\u00fcrerler. Topluluk\u00e7u oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen Alasdair MacIntyre asl\u0131nda yaz\u0131lar\u0131nda hem liberalleri hem de topluluk\u00e7ular\u0131 ele\u015ftirerek her iki taraf\u0131n g\u00f6r\u00fc\u015fleri ile aras\u0131na mesafe koyar. MacIntyre\u2019a g\u00f6re ortak iyiye ancak kat\u0131l\u0131mc\u0131 demokrasi yoluyla k\u00fc\u00e7\u00fck yerel topluluklarda ula\u015f\u0131labilir. Modern devlet kat\u0131l\u0131mc\u0131 demokratik tart\u0131\u015fma ortam\u0131ndan yoksun oldu\u011fu i\u00e7in onun belirli bir ortak iyi kavram\u0131na dayanmas\u0131 totaliter olmas\u0131 anlam\u0131na gelir. Bu y\u00fczden MacIntyre ortak iyi konusunda ikili bir yap\u0131 \u00f6nerir: Devlet d\u00fczeyinde ortak iyiye kar\u015f\u0131 tarafs\u0131z olunmas\u0131 gerekirken, k\u00fc\u00e7\u00fck yerel topluluklar baz\u0131nda ise ortak iyi olmazsa olmaz bir ko\u015fuldur. Sek\u00fclarizm a\u00e7\u0131s\u0131ndan bakacak olursak, ortak iyi kavram\u0131n\u0131 dini bir g\u00f6r\u00fc\u015fe dayand\u0131ran yerel topluluklar\u0131n buna g\u00f6re ya\u015fama haklar\u0131 olmas\u0131 gerekirken, modern devletin kendisinin sek\u00fcler olmas\u0131 totaliterli\u011fe direnmek ad\u0131na zorunludur. Yaz\u0131m\u0131z MacIntyre\u2019\u0131n yerel topluluklar politikas\u0131n\u0131 a\u00e7\u0131klay\u0131p ona getirilen ele\u015ftirileri de\u011ferlendirdikten sonra kavramsal olarak baz\u0131 yeni a\u00e7\u0131l\u0131mlar sa\u011flayacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Sek\u00fclarizm, devletin tarafs\u0131zl\u0131\u011f\u0131, liberalizm, topluluk\u00e7uluk, Alasdair MacIntyre.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-51f60a269fae9fffb .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-51f60a269fae9fffb .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-51f60a269fae9fffb\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_51f60a269fae9fffb\"><a aria-expanded=\"false\" aria-controls=\"51f60a269fae9fffb\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#51f60a269fae9fffb\" href=\"#51f60a269fae9fffb\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">\u00c7ocuklar \u0130\u00e7in Felsefe: \u00d6zerk D\u00fc\u015f\u00fcnme, Demokrasi ve Demokratik Yurtta\u015fl\u0131k \/ Elif NUYAN &amp; Eylem YEN\u0130SOY \u015eAH\u0130N<\/span><\/a><\/h4><\/div><div id=\"51f60a269fae9fffb\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_51f60a269fae9fffb\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<h2><strong><span style=\"font-size: 12pt;\">\u00d6zet<\/span><\/strong><\/h2>\n<p>\u00c7ocuklar i\u00e7in Felsefe, ilk olarak Matthew Lipman ve Ann Margaret Sharp taraf\u0131ndan \u00e7ocuklara ve ergenlere felsefi d\u00fc\u015f\u00fcnmeyi \u00f6\u011fretmek i\u00e7in geli\u015ftirilen bir program ve pedagojidir. Bu yakla\u015f\u0131m genellikle demokratik yurtta\u015fl\u0131k i\u00e7in de\u011ferli bir e\u011fitim bi\u00e7imi olarak sunulur. \u00c7ocuklara demokratik sistem i\u00e7inde yurtta\u015flardan beklenen ay\u0131rt edici bir \u00f6zellik olarak ele\u015ftirel d\u00fc\u015f\u00fcnebilme ve ba\u015fkalar\u0131yla diyalog kurma becerisi kazand\u0131rmak amac\u0131yla geli\u015ftirilmi\u015ftir. \u00c7al\u0131\u015fmam\u0131z\u0131n amac\u0131, \u00c7ocuklar ve Gen\u00e7ler i\u00e7in Felsefe gibi yenilik\u00e7i e\u011fitim yakla\u015f\u0131mlar\u0131n\u0131n demokratik yurtta\u015f olabilmedeki i\u015flevselli\u011fini incelemektir. Bunun yan\u0131 s\u0131ra demokratik yurtta\u015f\u0131n i\u00e7selle\u015ftirmesi gereken bir \u00f6zellik olarak, sek\u00fcler d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u015fekillenmesinde bu pedagojinin uygulamas\u0131 \u00f6nemli rol oynad\u0131\u011f\u0131 vurgulanacakt\u0131r. \u00c7\u00fcnk\u00fc \u00c7ocuklar i\u00e7in Felsefe, \u00f6\u011frencilere kazand\u0131rd\u0131\u011f\u0131 ele\u015ftirel d\u00fc\u015f\u00fcnme becerisiyle onlar\u0131 her t\u00fcrl\u00fc dogmatik anlay\u0131\u015fa kar\u015f\u0131 haz\u0131rlamaktad\u0131r. \u00c7al\u0131\u015fmam\u0131zda \u00f6ncelikle bu pedagojinin felsefi dayanaklar\u0131n\u0131 buldu\u011fumuz John Dewey\u2019in fikirlerine yer verilecek, ard\u0131ndan Lipman ve Sharp\u2019\u0131n \u00c7ocuklar i\u00e7in Felsefe pedagojisinin geli\u015fim ser\u00fcveni bu pedagojinin i\u015flevselli\u011fine en \u00f6nemli delilleri sunmas\u0131 bak\u0131m\u0131ndan aktar\u0131lacakt\u0131r. Son olarak, \u015fayet birbirimizle demokratik bir sistemde ya\u015fayan demokratik yurtta\u015flar olarak kar\u015f\u0131la\u015fmak istiyorsak, \u00c7ocuklar i\u00e7in Felsefe metodunun e\u011fitim s\u00fcrecine dahil edilmesi gerekti\u011fi g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> \u00d6zerk d\u00fc\u015f\u00fcnme, felsefe, e\u011fitim, demokratik yurtta\u015f, P4C.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-e9c58d5e911f70165 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-e9c58d5e911f70165 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-e9c58d5e911f70165\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_e9c58d5e911f70165\"><a aria-expanded=\"false\" aria-controls=\"e9c58d5e911f70165\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#e9c58d5e911f70165\" href=\"#e9c58d5e911f70165\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Post-Sek\u00fcler Durum ve Modern Devletin Ele\u015ftirisi \/ Ahmet OKUMU\u015e<\/span><\/a><\/h4><\/div><div id=\"e9c58d5e911f70165\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_e9c58d5e911f70165\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Son birka\u00e7 on y\u0131lda, din ve siyaset, sek\u00fclerlik ve post-sek\u00fclerlik \u00fczerine artan tart\u0131\u015fmalar, devletin yeniden ve bu kez daha \u00e7ok siyasi ilahiyat ve sivil din gibi ba\u015fl\u0131klar alt\u0131nda g\u00fcndeme gelmesini sa\u011flam\u0131\u015f bulunuyor. Modern devletin teolojik arka plan\u0131n\u0131, modern siyaset d\u00fc\u015f\u00fcncesinin sakl\u0131 kalm\u0131\u015f teolojik katlar\u0131n\u0131 fa\u015f etmeye d\u00f6n\u00fck ilgiler, devlet sorununu bu yeni ba\u011flam i\u00e7inde i\u015fleyebilece\u011fimiz imk\u00e2nlar olu\u015fturuyor. Belki de post-sek\u00fcler durumun en \u00e7arp\u0131c\u0131 tezah\u00fcrlerinden biri, devlete kar\u015f\u0131 siyasi ilahiyat giri\u015fimlerinin geri d\u00f6n\u00fc\u015f\u00fcd\u00fcr. Bu makale, Alasdair MacIntyre ve Wael B. Hallaq \u00f6rneklerinde, etiko-teolojik esaslara dayanarak devlet-kar\u015f\u0131t\u0131 bir siyaset d\u00fc\u015f\u00fcncesi geli\u015ftirmeye d\u00f6n\u00fck te\u015febb\u00fcslerin imk\u00e2n ve s\u0131n\u0131rlar\u0131n\u0131 konu ediyor. MacIntyre, <em>After Virtue <\/em>(<em>Erdem Pe\u015finde<\/em>) ve sonras\u0131ndaki \u00e7al\u0131\u015fmalar\u0131nda, Thomas\u00e7\u0131-Aristoteles\u00e7i Hristiyan d\u00fc\u015f\u00fcnce gelene\u011fini baz\u0131 Marxist \u00f6gelerle eklemleyerek devleti paranteze alan bir t\u00fcr cemaat\u00e7i-mahalli siyaset anlay\u0131\u015f\u0131n\u0131n ko\u015fullar\u0131n\u0131 ara\u015ft\u0131r\u0131rken, Hallaq, <em>The Impossible State<\/em> (<em>\u0130mk\u00e2ns\u0131z Devlet<\/em>) kitab\u0131nda, \u0130slam hukuk tarihi ve doktrinine dair daha \u00f6nce yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalardan hareketle \u0130slami normatifli\u011fin merkezinde modern egemenlikle ba\u011fda\u015fmayan bir yasa fikri ve prati\u011finin bulundu\u011funu vurgulayarak devletin neden \u0130slami olarak \u201cimk\u00e2ns\u0131z\u201d bir se\u00e7enek oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015f\u0131r. Farkl\u0131 d\u00fc\u015f\u00fcnce geleneklerini takip eden bu iki yakla\u015f\u0131m\u0131n ortak paydas\u0131, ahlaki olan\u0131 merkeze almalar\u0131d\u0131r. Bu itibarla, politik olan\u0131 ahlaki bir temelde kurman\u0131n imk\u00e2n ve zorluklar\u0131 hakk\u0131nda da fikir verirler.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>Devlet, post-sek\u00fcler, siyasi ilahiyat, MacIntyre, Hallaq.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-021f9bdffa28bad51 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-021f9bdffa28bad51 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-021f9bdffa28bad51\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_021f9bdffa28bad51\"><a aria-expanded=\"false\" aria-controls=\"021f9bdffa28bad51\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#021f9bdffa28bad51\" href=\"#021f9bdffa28bad51\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Karl Marx\u2019\u0131 Politik Teolojinin Faili Olarak Okumak M\u00fcmk\u00fcn M\u00fc? \/ Bilge SARIO\u011eLAN<\/span><\/a><\/h4><\/div><div id=\"021f9bdffa28bad51\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_021f9bdffa28bad51\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Politik teolojinin ne anlama geldi\u011fi sorusundan hareket eden bu makale, politik teolojiyi Karl Marx\u2019\u0131 de\u011ferlendirmenin en uygun ba\u011flam\u0131 olarak sunmay\u0131 ama\u00e7lamaktad\u0131r. Politika ve teoloji farkl\u0131 insani etkinliklere i\u015faret eden adland\u0131rmalar olsa da, ta\u015f\u0131d\u0131klar\u0131 i\u015flevler a\u00e7\u0131s\u0131ndan aralar\u0131nda benzerli\u011fi a\u015fan bir durum oldu\u011fu s\u00f6ylenebilir. Bu benzerlik tarihsel \u2018sistematik\u2019 ve \u2018yap\u0131sald\u0131r.\u2019 Politik teolojinin temel iddias\u0131, modern devlet kuram\u0131na ait t\u00fcm kavramlar\u0131n teolojiden aktar\u0131lm\u0131\u015f oldu\u011fudur. Dolay\u0131s\u0131yla politik teoloji \u2018teolojik politika\u2019 \u015feklinde de ele al\u0131nabilir. Modern d\u00f6nemde, \u00f6zellikle on dokuzuncu y\u00fczy\u0131ldaki politik sek\u00fcler ak\u0131mlar\u0131n (Marksizm, nasyonalizm, sosyalizm vb.) temel \u00f6zelli\u011fi bir soruna \u00e7\u00f6z\u00fcm bulmak, belirli vaatlerde bulunmak, ya tek bir ulusu ya da t\u00fcm insanl\u0131\u011f\u0131 adil, ahenkli, refah bir sosyal d\u00fczen i\u00e7erisine oturtmakt\u0131r. S\u00f6z konusu ak\u0131mlar t\u0131pk\u0131 bir din gibi \u2018kurtulu\u015f\u2019 vaadinde bulunurlar. Marx\u2019\u0131n politik d\u00fc\u015f\u00fcncesi de bu \u00e7izgidedir. Devrim, proletarya, yabanc\u0131la\u015fma, \u00f6zel m\u00fclkiyet, s\u0131n\u0131fs\u0131z toplum, kom\u00fcnizm Marx\u2019\u0131n g\u00f6r\u00fc\u015flerinin temelinde yer al\u0131r. Politik teoloji teolojik terminolojinin politik dile tahvil edilebilece\u011fini \u00f6ne s\u00fcrer. Teolojinin terminolojisi a\u00e7\u0131s\u0131ndan devrim k\u0131yametle, proletarya m\u00fcjdelenen devrimci Mesih\u2019le, yabanc\u0131la\u015fma ve \u00f6zel m\u00fclkiyet ilk g\u00fcnahla,\u00a0 kom\u00fcnizm cennet kavram\u0131yla paralellik ta\u015f\u0131r. Ku\u015fkusuz Marx\u2019\u0131 \u2018Yahudi bir d\u00fc\u015f\u00fcn\u00fcr\u2019 kategorisi i\u00e7inde t\u00fcketmek m\u00fcmk\u00fcn de\u011fildir. Ancak Marx\u2019\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015fler, politik sek\u00fcler-Mesih\u00e7ilik kategorisinde de\u011ferlendirilebilir.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Politika, teoloji, kurtulu\u015f, Marx, sek\u00fcler-mesih\u00e7ilik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-2e3435da5893ee06b .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-2e3435da5893ee06b .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-2e3435da5893ee06b\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_2e3435da5893ee06b\"><a aria-expanded=\"false\" aria-controls=\"2e3435da5893ee06b\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#2e3435da5893ee06b\" href=\"#2e3435da5893ee06b\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Vestfalya Sonras\u0131 Bir D\u00fcnyada Ulus-\u00d6tesi Bir Kamusal Alan\u0131n \u0130mkan\u0131 \/ Tayfun TORUN<\/span><\/a><\/h4><\/div><div id=\"2e3435da5893ee06b\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_2e3435da5893ee06b\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Kamusal alan kavram\u0131, demokrasi tart\u0131\u015fmalar\u0131n\u0131n merkezi kavramlar\u0131ndan biri olmay\u0131 s\u00fcrd\u00fcrmektedir. Son d\u00f6nemde yap\u0131lan tart\u0131\u015fmalar\u0131n en dikkat \u00e7ekici olanlar\u0131ndan biri Nancy Fraser\u2019\u0131n mevcut tarihsel geli\u015fmelerin \u0131\u015f\u0131\u011f\u0131nda ulus-\u00f6tesi bir kamusal alan teorisinin imkan\u0131na ili\u015fkin yorumudur. \u00d6zellikle k\u00fcreselle\u015fmeyle birlikte, ulus devlet mant\u0131\u011f\u0131 i\u00e7inde ele al\u0131nan klasik kamusal alan teorisi i\u015flevini kaybetmi\u015ftir. Kamusal alan\u0131n \u00f6znesi art\u0131k do\u011frudan yurtta\u015fla, kamuoyunun muhatab\u0131 da kamu erki olarak ulus devlet ile s\u0131n\u0131rland\u0131r\u0131lamaz. Modern demokrasilerin kaderi, vazge\u00e7ilmez bir kategori olan kamusal alan teorisinin mevcut ko\u015fullar alt\u0131nda yeniden yap\u0131land\u0131r\u0131lmas\u0131na ba\u011fl\u0131d\u0131r. Ona g\u00f6re, 21. Y\u00fczy\u0131lda ihtiya\u00e7 duyulan ele\u015ftirel bir kamusal alan teorisi, \u201cnormatif me\u015fruiyet\u201d ve \u201cpolitik etkililik\u201d kavramlar\u0131n\u0131n yeniden yap\u0131land\u0131r\u0131lmas\u0131yla, Vestfalya sonras\u0131 bir perspektiften ulus-\u00f6tesi bir kamusall\u0131k d\u00fc\u015f\u00fcncesine dayanmak durumundad\u0131r. Bu makale Nancy Fraser\u2019\u0131n, 1991\u2019de Vestfalyan \u00e7er\u00e7evede yaz\u0131lan \u201cKamusal Alan\u0131 Yeniden D\u00fc\u015f\u00fcnmek: Ger\u00e7ekte Var Olan Demokrasinin Ele\u015ftirisine Bir Katk\u0131\u201d adl\u0131 makalesinden 2007\u2019deki \u201cKamusal Alan\u0131n Ulus-\u00f6tesile\u015fmesi: Vestfalya Sonras\u0131 Bir D\u00fcnyada Kamuoyunun Me\u015fruiyeti ve Etkilili\u011fi \u00dczerine\u201d makalesine, ele\u015ftirel bir kamusal alan teorisi in\u015fa etme te\u015febb\u00fcs\u00fcn\u00fcn evrimini tart\u0131\u015fmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>Nancy Fraser, ulus-\u00f6tesi kamusal alan, normatif me\u015fruiyet, politik etkililik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-44bdc42c688dfa6fa .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-44bdc42c688dfa6fa .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-44bdc42c688dfa6fa\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_44bdc42c688dfa6fa\"><a aria-expanded=\"false\" aria-controls=\"44bdc42c688dfa6fa\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#44bdc42c688dfa6fa\" href=\"#44bdc42c688dfa6fa\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Fatih Kanunnamelerinin Teolaik Karakteri \u00dczerine Bir \u0130nceleme \/ Hulusi Ertu\u011frul UMUDUM<\/span><\/a><\/h4><\/div><div id=\"44bdc42c688dfa6fa\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_44bdc42c688dfa6fa\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Modern \u00f6ncesi klasik iktidar bi\u00e7imlerinin \u00f6zg\u00fcn \u00f6rneklerinden biri olan Osmanl\u0131 Devleti y\u00f6netimi, Fatih Sultan Mehmet d\u00f6neminden itibaren imparatorluk auras\u0131n\u0131 tesis etmek i\u00e7in b\u00fcy\u00fck de\u011fi\u015fimler ge\u00e7irmi\u015ftir. Fatih d\u00f6neminde derlenen ve sistematik hale getirilen kanunnameler bu de\u011fi\u015fimin \u00f6nemli i\u015faretlerinden biridir. \u201cFatih Kanunnameleri\u201d olarak bilinen bu kanunnameler incelendi\u011finde iktidar\u0131n ve otoritenin kayna\u011f\u0131n\u0131n ne oldu\u011funa dair bulgular a\u00e7\u0131kl\u0131kla tespit edilebilir. Osmanl\u0131 Devleti, iktidar\u0131n kayna\u011f\u0131n\u0131 ilahi arg\u00fcmanlara dayand\u0131rmas\u0131 sebebiyle teokratik bir devlet olarak tan\u0131mlanabilir. Ancak uygulamalar\u0131 cihetinden d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Osmanl\u0131 padi\u015fahlar\u0131n\u0131n icraatlar\u0131nda yetkinin kayna\u011f\u0131n\u0131n zaman zaman padi\u015fah emri (otoritesi) oldu\u011fu durumlar da mevcuttur. Bu sorunsal, Fatih Kanunnamelerini s\u00f6z konusu oldu\u011funda sek\u00fcler veya teokratik (teolojik) olup olmad\u0131\u011f\u0131na dair bir tart\u0131\u015fma ekseninde s\u00fcrd\u00fcr\u00fclmektedir. Birtak\u0131m akademisyenler ve d\u00fc\u015f\u00fcn\u00fcrler, Fatih Kanunnamelerinin iktidar\u0131n kayna\u011f\u0131na at\u0131fla teokratik karakterli oldu\u011funu s\u00f6ylerken, bir grup bilim insan\u0131 ise uygulamalardaki otoritenin durumunu g\u00f6z \u00f6n\u00fcnde bulundurarak kanunnamelerin sek\u00fcler oldu\u011funu \u00f6ne s\u00fcrmektedir. Bu \u00e7al\u0131\u015fmada, klasik d\u00f6nem \u0130slam siyasal gelene\u011findeki monar\u015finin politik ontolojisinden hareketle yeni bir kavram geli\u015ftirmek (<em>neology<\/em>) suretiyle Fatih Kanunnamelerinin <em>teolaik<\/em> oldu\u011fu \u00f6ne s\u00fcr\u00fclecektir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Kanunname, politik ontoloji, Osmanl\u0131 Devleti, sek\u00fclerlik, teokrasi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-73897c1971913c077 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-73897c1971913c077 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-73897c1971913c077\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_73897c1971913c077\"><a aria-expanded=\"false\" aria-controls=\"73897c1971913c077\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#73897c1971913c077\" href=\"#73897c1971913c077\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Hobbes, Schmitt Ve Agamben\u2019de Politik Teoloji Sorunu: Egemen Kimdir? \/ \u00d6zlem \u00dcNL\u00dc<\/span><\/a><\/h4><\/div><div id=\"73897c1971913c077\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_73897c1971913c077\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, politik teolojinin egemen kimdir olan birincil sorusunun, Thomas Hobbes, Carl Schmitt ve Giorgio Agamben\u2019deki kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulmakt\u0131r. Politik teolojinin egemen sorunu, Schmitt\u2019in form\u00fcle etti\u011fi haliyle, modern liberal hukuk devletinin Hobbes\u2019un egemenlik kuram\u0131yla birlikte u\u011frad\u0131\u011f\u0131 mekanikle\u015fme ve depolitizasyon sorunudur. Schmitt\u2019e g\u00f6re Hobbes\u2019un egemenlik kuram\u0131, dini otorite (<em>auctoritas<\/em>) ile kral\u0131n g\u00fcc\u00fcn\u00fc (<em>potestas<\/em>) mutlak bir egemen otoritede birle\u015ftirmekle ger\u00e7ek bir politik teolojidir. Ancak Hobbes sivil din in\u015fas\u0131nda iman\u0131 i\u00e7selle\u015ftirmi\u015f ve bu iman\u0131n itiraf\u0131n\u0131 d\u0131\u015fsalla\u015ft\u0131rm\u0131\u015ft\u0131r. Tek tek bireyleri \u00f6zel alanlar\u0131nda \u00f6zg\u00fcr b\u0131rakan bu liberal hamle evrensel vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle sonu\u00e7lanm\u0131\u015ft\u0131r. Schmitt\u2019in perspektifinden ise bu, istisnay\u0131 din yoluyla bireylere teslim etmektir. Hobbes\u2019un s\u00f6zle\u015fmesinin amac\u0131n\u0131n tam aksine, do\u011fal durumun organik din formunda saatli bir bomba gibi sivil toplum i\u00e7inde ya\u015famas\u0131d\u0131r. Bu nedenle Schmitt, liberal hukuk devletinin yasall\u0131k ve me\u015fruiyet aras\u0131nda kurdu\u011fu ili\u015fkiyi tersine \u00e7evirerek egemeni yeniden tan\u0131mlar. Schmitt b\u00f6ylelikle politik teolojiyi yeniden devreye sokmu\u015f olur. Agamben ise Schmitt\u2019in Hobbes yorumuna kar\u015f\u0131 \u00e7\u0131kar. Schmitt, <em>Leviathan<\/em>\u2019da do\u011fal durum ve sivil durum aras\u0131nda bir kar\u015f\u0131tl\u0131k g\u00f6rd\u00fc\u011f\u00fc i\u00e7in Hobbes\u2019un politik teolojisinin ba\u015far\u0131s\u0131z oldu\u011funa inanm\u0131\u015ft\u0131r. Halbuki Agamben i\u00e7in <em>Leviathan<\/em>\u2019\u0131n ikonografisine bak\u0131ld\u0131\u011f\u0131nda, Hobbes\u2019un ya\u015fam ve \u00f6l\u00fcm aras\u0131na yerle\u015ftirdi\u011fi egemen otoriteyle, Schmitt\u2019in hukuk ve siyaset aras\u0131na yerle\u015ftirdi\u011fi egemen g\u00fc\u00e7 aras\u0131nda b\u00fcy\u00fck bir farkl\u0131l\u0131k yoktur. \u0130kisi de egemen istisnad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>Agamben, Hobbes, politik teoloji, egemen, egemenlik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2281-1 .panel-91483bc3727d89fe4 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2281-1 .panel-91483bc3727d89fe4 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-91483bc3727d89fe4\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_91483bc3727d89fe4\"><a aria-expanded=\"false\" aria-controls=\"91483bc3727d89fe4\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2281-1\" data-target=\"#91483bc3727d89fe4\" href=\"#91483bc3727d89fe4\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Thomas Paine\u2019de Toplumsalla\u015fman\u0131n Sek\u00fclerle\u015fmesi \/ Eylem YOLSAL-MURTEZA<\/span><\/a><\/h4><\/div><div id=\"91483bc3727d89fe4\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_91483bc3727d89fe4\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu makalenin amac\u0131 sek\u00fclarizm kavram\u0131n\u0131n modern kullan\u0131m\u0131n\u0131n Paineci kaynaklar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmakt\u0131r. Bunun ger\u00e7ekle\u015ftirilmesi Thomas Paine\u2019in sek\u00fcler d\u00fc\u015f\u00fcncesiyle ba\u011flant\u0131l\u0131 olarak toplumsalla\u015fma (sociability) kavram\u0131n\u0131n merkeze al\u0131narak incelenmesini gerektirmektedir. Bu nedenle \u00f6ncelikli olarak Paine\u2019in iki b\u00fcy\u00fck gelenekle ba\u011f\u0131 \u00fczerinde duruldu. \u0130lk gelenek i\u00e7in toplumsalla\u015fma kavram\u0131na dair \u00e7\u0131\u011f\u0131r a\u00e7an d\u00fc\u015f\u00fcnceler geli\u015ftiren Hugo Grotius ve Samuel von Pufendorf gibi modern do\u011fal hukukun \u00f6nc\u00fclerine de\u011finildi. \u0130kinci gelenekte ise toplum s\u00f6zle\u015fmecileri Thomas Hobbes, John Locke ve Jean-Jacques Rousseau yer almaktad\u0131r. Paine toplum s\u00f6zle\u015fmecileri gibi do\u011fa durumu ve sivil durum ikili\u011fine ba\u015fvururken onlardan farkl\u0131 olarak iki t\u00fcr s\u00f6zle\u015fme \u00f6neriyor g\u00f6z\u00fck\u00fcr. Paine, Tanr\u0131 ve insan aras\u0131nda arac\u0131s\u0131z ve kurumsuz dikey bir s\u00f6zle\u015fmeden, insanlar aras\u0131nda ise y\u00f6neten ve y\u00f6netilenler olmaks\u0131z\u0131n e\u015fitlik temelinde yatay bir s\u00f6zle\u015fmeden s\u00f6z eder. Ayr\u0131ca ikinci t\u00fcr s\u00f6zle\u015fme ger\u00e7ekle\u015fti\u011finde, anayasan\u0131n h\u00fck\u00fcmetten \u00f6nce olu\u015fmas\u0131 gerekti\u011fini savunur. Paine\u2019in sek\u00fclarizminin dayanak noktalar\u0131 bu d\u00fc\u015f\u00fcncelerinde a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131rken, ayr\u0131ca, bir t\u00fcr anayasa olarak \u00f6nerdi\u011fi, Bildiri Plan\u0131\u2019ndaki inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc do\u011fal ve sivil hak yakla\u015f\u0131mlar\u0131yla de\u011ferlendirilecektir.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Toplumsalla\u015fma, din, do\u011fal hukuk, toplum s\u00f6zle\u015fmesi, sek\u00fclerle\u015fme.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-1{width:75% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-1 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 2.56%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 2.56%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-1{width:75% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 2.56%;margin-left : 2.56%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-1{width:100% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-flex-container.fusion-builder-row-1{ padding-top : 0px;margin-top : 0px;padding-right : 0px;padding-bottom : 0px;margin-bottom : 0px;padding-left : 0px;}<\/style><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v19.3 - 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